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A N

EXPOSITION

OF THE

NEW TESTAMENT.

A N

EXPOSITION

OF THE

NEW TESTAMENT:

INTENDED AS AN

INTRODUCTION

T O

The Study of the Scriptures,

B Y

Pointing out the LEADING SENSE, and CONNECTION

OF THE

SACRED WRITERS.

By W I L L I A M 1^ I L P I N, M. A.

PREBENDARY OF SALISBURY, AND VICAR OF EOLDRE, IN
NEW-FOREST, NEAR LYMINGTON.

LONDON:

PRINTED FOR R. BLAMIRE, IN THE STRAND.
M . D C C . X C.

'A L

1 o

T M :i M A T 8 a T W ii VI

V. I. z I. a s a K 3 T

71 O I T U C O il T Z I

f? 3 51 UT^i i^ ?. onJ lo y-Q'JtS 3riT

V^Ori" J:""'^^ 3D [;;,•;

. !-• . X ,-i '.-- (^

■'!'ii:riiU .

TO THE I -j'q'^ '

• HONORABLE AND RIGHT REVEREND

■- THE

LORD BISHOP OF SALISBURY.

My Lord,

xV M O N G the many expofitions of the
fcriptures, I know none of the kind I now offer,
under your Lordfhip's patronage, to the public.
You exaftly hit my idea, when you called it a

readable one in oppofition, I fuppofe, to the

generality of expofitions, which are too difiFufe

to be read with eafe tho much fitter to be

confulted, than mine.

Tho I have not the prefumption, my Lord,
to fuppofe that mine can be of much ufe to the
profeffed fcholar; yet I am willing to flatter

myfelf,

y* f~*r^i trr.^-fCZ

VI DEDICATION,

myfelfj it may be of fome affillance to two clalTes

of people to the younger fludents in divinity,

as an introduftion to the fcriptures and to thofe,

whofe engagements in the world, or neceflary

bufmefs, may prevent their making deeper re-

fearches.

Your Lordfhip knows how many years I
have employed upon this work ; and how long
it hath lain by me : and yet, tho I hope I have
neither been deficient in reading, in thinking, nor
in confulting my friends on the fubje6t, I ftill,
my Lord, bring it forward with apprehenfion.
Nothing is more arduous, than to comment on

the fcriptures to piihlijli our own interpretations

of the word of God. In many places we mufi
conjeSlicre; and there will ever be a variety of
opinions. I humbly however truft in God, that
I have hazarded no conjefture, nor have given
any explication of obfcure points, inconfiftent
with the general Je^ije of fcripture, which miiji be
our guide in all dubious pajfages.

Your

DEDICATION.

Vll

Your LordOiip's approbation of my work Is
one of the beft grounds of my hope, that It may
in fome meafure anfwer the ends I propofe. I
am, my Lord, with the greateft refpe6];,

Your Lordfhip's moft obedient.

And obliged, humble Servant,

WILLIAM GILPIN.

Ficars Hill,
April 1 2th, 1790.

GENERAL PREFACE.

J\ T the time of Jefus Chrifl'i birth, the whole world enjoyed
profound peace. The fovercignty of Rome, under Aguftus C^far, had
united, and in a degree civilized, almoft all the known nations of the
earth. This indeed may be confidered as one of thofe modes of prepa-
ration, which God had provided for the reception of the gofpel. The
feveral parts of the empire were not only rendered more acceflible to it ;
but were better difpofed to receive it. The age was more inlightened:
impoftures were more eafily detected ; and the evidences of that religion,
which wiflied for the cleareft light, were produced with greater force.

Among other nations, the Jews fell under the government of the
Romans. They felt, like the reft of the conquered provinces, the avarice
and exadlions of pretors, and publicans ; but on the whole, they were
humanely treated. They were fuffered to live under their own laws, with
a few reftridions ; and their religion was left inviolate. The high prieft
exercifed his office ; and the Sanadrim, in a great degree their power. It
is true indeed, the emperor fometimes interfered in the promotion of thefe
rulers : yet ftill their functions went regularly on.

In the mean time, the nation became exceedingly corrupt. The
Babylonilh captivity, which had been the punifliment of their idolatry,
had effedually rooted out that crime. But they had adopted others.
The fpirit of their religion was gone : and tho the form of it remained ;
yet fome rites of Babylonilh, Egyptian, Syriac, and Arabic origin, had
in fome degree polluted the purity of the Mofaic ritual. Their morals
too were much infed:ed. Roman luxuries, and Roman vices had found
their way into Judca, and had greatly corrupted the people at large;* but

b chiefly

GENERAL PREFACE.

chiefly in the vicinity of Herod, who was proud of adopting the licentious
manners of his conquerors -f.

The learning of the Jews in our Saviour's time confifted almoft
intirely in the glofles, and interpretations of their rabbics upon the law.
This licence in religion was in an carl cr period unknown. The old Jewifli
feer, or prophet, wlio was inablcd to work miracles in proof of his divine
commiflion, was the fole interpreter of fcriplure. He recorded all events
both civil and ecclefiaftical. He warned the difobedient of the judgments
of God; and reproved both kings, and people. Under this high autho-
rity, all licentious opinions were reftrained ; and the Jewifll^ church was
unacquainted with fchifm.

After Malachi, who was the lafl: prophet, and lived about four
hundred years before Chrift, the Jewilli church by degrees divided into
different fedbs. Of thefe the moft remarkable, both in themfelves, and
as they fo frequently occur in fcripturc, were the Pharifees, and Sad-
duces.

The hypocritical character of the Pharifee is well known; his
folemn deportment ; his parade of religion ; his pride, and contemptuous
behaviour ; his ftridtnefs in trifles ; his licence in matters of importance.
It was his grand tenet, that tradition was equal to the law ; and was given
by God to Mofes, as a fupplement to the peritateuch. From this fund
he impofed various obfcrvances on the people, which contributed more
than any thing elfe to deflroy the genuine fpirit of their religion. After
our Saviour's time thefe traditionary ordinances were collected, and became
the Mifna, and the Talmud. Thefe books, tho very corrupt commen-
taries on the Jcwifh law, have however been of great ufe among chriflians,
as they throw various lights upon the cuftoms, and proverbial phrafes of
the Jews ; and make the fcriptures better undcrftood.

The Sadducce was a Jewifh freethinker. He denied a future (late ;
and believed neither angel ^ nor fpirit. As he acknowledged however the
pentateuch, in which he found many narratives of angels, it is difficult
to account for his difbelief of thefe heavenly beings ; unlefs he fuppofed

t See an account of the corrupt ftate of Judea at this time, in Lardn. Credib. P. I. B. I.

thern

GENERAL PREFACE.

them to be a fort of temporary phantoms, raifed merely . ferve particular

ends.

In oppofition to thefe latitudinarians, another Jewiln fe6l ran into
an oppofite extreme. Thefe were the EfTenes, who carried their religious
feverities to a great height. As they lived chiefly in remote parts, they
■were little known. Their name is not mentioned in fcripture ; tho it is
fuppofed they are alluded to in fome palTages ; particularly by St, Paul, m
his epiftle to the ColofTiansf.

Some few however there were, who with rational piety ftill en-
deavoured to preferve the purity of fcripture ; allowing no arbitrary inter-
pretation, and difavowing tradition. Among thefe, we may fuppofe, were
Simeon, Nicodemus, Jofeph of Arimathea ; .and indeed all, who read the
prophetic writings without prejudice, and acknowledged Jefus to be the

Meffiah.

The great truth of an expecled Meffiah, was what all fefts univerfally
agreed in believing. But while it filled the true interpreter of fcripture
w ith holy joy, and pious hope, it had a very different effcci: upon the body
of the Jewifh nation. Notwithftanding the gentle treatment they had
received from the Romans, they bore the yoke with impatience. They
were not aduated by a fpirit of civil liberty, as other nations commonly
were : but by a kind of fpiritual pride. They were the defcendants of
Abraham ; and conceiving themfelves to be a free people, they never loft
the hope, from a full dependence on the predictions of their prophets,
of recovering their liberty. It is true, their prophetic deliverer was
ftrongly marked with characflers which could not poffibly accord with a
temporal prince. He was held out indeed as their Redeemer from bon-
dage: and tho it appeared plain to the attentive interpreter, that this
bondage was of a fpiritual nature ; yet the nation in general overlooking
the humiliating circumftances of thefe defcriptions, applied only the fplen-
did, and triumphal parts to their expected deliverer : and rejed:ed Chrift,
as he did not anfwer their ideas of a Meffiah. At the fame time they
were continually breaking out into rebellions through the deceptions of
fal/e Chrijls and falfe prophets; and thus Jield out in their belief of pro-

f Sec chap, ii, 23.

b 2 phecies.

GENERAL PREFACE.

phecies, which never could be fulfilled, but in Jcfus Chrift, a very con-
vincing proof that he was the real McfRah.

That a general expectation of a Mefliah fliould prevail in Judea,
is not furprizing ; as the prophetic intimations of this great event were
fo clear, and fo precife. But it is fomewhat Angular, that the fame idea
fhould be found among heathen nations ; as it certainly was, about the
time of our Saviour's appearance. Suetonius*, and Tacitus f both fpeak
of a king, that was expedled to arife out of Judea at that period. The
Pollio of Virgil alfo is a poem of a very peculiar charadter. It abounds
with evangelical traces, through whatever means the poet became poffcfled
of them. But Plato prefents us with paflages flill more furprizing. He
tells us a divine revelation is necejfary, to explain the true worj/jip of God —
to add authority to moral precepts — to ajfijl our heft endeavours in a virtuous
courje — to fix the future rezvai-ds, and puni/bments of virtuous, and vicious
conduH — a7td to point out fame acceptable expiation for JinX. In fome paffagcs
he comes even yet clofer to chriflianity. In one place he introduces
Socrates telling Alcibiades, that,, in future time a divine Perfon fhould
appear^ zvho in pure love to mankind fiould remove all darknefs from his
mind i and injlruH him how to offer his prayers, and praifes in the mojl
acceptable zvay to the divine Being.^ And in another place he introduces
the fame philofopher giving the following account of this divine teacher.
JVilh all his illuflrious qualities, fays he, mankind will not fubmit to him.
Nay they will ufe him with every indignity. He fhall be fcourged ,• tor-
mented : his eyes burnt out; and at length, after every injlance of contumely.,
be fhall be put to death. ||

There can be little doubt, I think, but that all thefe intimations
from heathen writers muft have originated from the Jewifh fcriptures;
which we have reafon to believe were open to the learned inquiries of

* Vit. Vefp. cap, iv.
t Hift. lib. V.

\ See a fuller colleftion of fimilar paflages in Blackwell's fac Claffics. Vol. II. p. 88.
§ Alcib. II. p. 150.

II Plato ufes the word wu')(}i'i\'hi\i%riuita\, which fome good lexicons render crudfed. See
Plat, de Repub. p. 361.

thofe

GENERAL PREFACE. v

thofe days. The Jewifla nation was certainly the great mean, which
Providence made ufe of to prepare the world for the reception of chrifti-
anity. The grandeur of their temple — the fplendor of their religious
rites ; and the great renown of their lawgiver — all confpired to draw
the attention of learned foreigners : while their travels ; their wars, both
fuccesful, and unfuccesful ; their commerce ; and above all, their cap-
tivities, tended to diffeminate through the means of their fcr'ptures, thofe

high expeclations which their prophets had raifed. If -we do not fup-

pofe all this, we are puzzled to guefs, whence thefe heathen authors draw
intimations of fo extraordinary a kind : we muft at leaft believe, with
regard to Plato in particular, that his reafon led him to fee thofe great
defeds in the nature of man, which the gofpel was intended to reform.

But whatever hopes the heathen world might entertain on this head,
the birth of Chrift compleatly fulfilled the whole Jewifh difpenfation.
It threw a new fplendor on the law, and on the wifdom of the lawgiver.
The Levitical ceremonies, which on the face of them appeared fo Angular,
and unintelligible ; affumed perfpicuity, propriety, and beauty ; when it
was found, that as types they figured out a more explicit revelation of
God's will ; and that the great fcheme of the redemption of man might
almoft palpably be traced through every one of them. On the other
hand, the gofpel flione with a much fuller blaze of evidence ; when it
appeared, that the life, the death, and the office of tl,; MeiHah had not
only been predided by the prophets of the Old Teftament ; but had been
portrayed, as it were, and vifibly reprefented, by the rites of the oldefb
religion on the face of the earth ; and* the only relig'on, which bore the
ftamp of a divine inftitution.

According to the whole tenor of prophecy, Jefus Chrift v.as born
in the loweft flation ; tho of the family of David. Bethlehem v. as the
place of his birth ; but his chief abode was Nazareth, where he continued
in obfcurity, till the thirtieth year of his age. — About that time John the
baptift, who had been m.iraculoufly born, appeared in the oilicL- of fore-
runner to the Meffiah ; calling men to repent, and prepare themfclves for
the gofpel.

When John's miniftry ceafed, that of Jefus commenced. His firft
bufinefs was to chufe difciples ; to alFift him to preach the gofpel ; to
propagate it after his death ; and chiefly to be witnelfes of his life, and

refurredion.

GENERAL PREFACE.

rcfurrcclion. He chofe them from the loweft Nations ; and had no refpect
to the abilities of the mind ; but to the fmcerity of the difpofition. He par-
ticularly avoided perfons endowed with human learning ; leaft the gofpel
(liould be attributed to natural caufes*. — Thus accompanied, he preached
the gofpel through Judea, during the fpace of three years ; and confirmed
the truth of it by miracles.

The religion he taught, was very plain : however it hath often been
wrouo-ht by the inventions of man, intoacomplex, and myfterious inftitution.
It was founded on the loft condition of mankind ; and their utter inability
of reftoring thcmfelves to God's favour. Faith in him as their Saviour,
and lawgiver, was the firft condition he required ; and that men might
not believe without a fufficient ground for their faith, he appealed to the
prophecies, he fulfilled; the miracles he performed; and the holy doc-
trines he taught. — As the fruits of faith, he expedled men to repent of their
fins, and lead holy lives ; thus refloring themfelves, through God's grace,
(which was promifed to their prayers, and endeavours) to that purity of
heart, which they had lofl. Thefe were the plain conditions of the gofpel :
and on the performance of them he promifed them the pardon of their
fins throuo-h his death; and a reftoration to that everlafting happinefs,
which their firft father had forfeited. — He did not however openly profefs
himfelf the Meffiah, even to his own difciples ; at leafl not till towards
the conclufion of his miniflry. Their prejudices were yet too ftrong to
bear the truth. The idea of a crucified Redeemer was ftill beyond their
conception. He expreffed himfelf therefore indirectly on this head ; but
vet with fuch perfpicuity, that after his refurredion, and afcenfion, his
difciples remembring what he had faid, received it as full convidion.

^On many occafions alfo he ufed the parabolic manner of teaching;

which was indeed the common vehicle of knowledge in the eaft. The
talmudical writings are full of it. The precepts of the gofpel our Lord
renders fufficiently plain ; tho he fometimes inforces them by a parable.
But the chief ufe he makes of this mode of inftruclion, is in describing
the future progrefs of his kingdom, and it's reception in the world. Thefe

J Cor. i. 26, 27.

notices

GENERAL PREFACE.

notices the ill-difpofed could not mifapply ; while the believer afterwards
feeing them compleatly fulfilled, (as parables of this kind have a prophetic
caft) was confirmed in his faith.

The preaching, and miracles of Jefus had their due effedl on the
fimplicity of the common people, who attended him in great numbers ;
tho many of them probaoly under the expectation of a temporal delive-
rance ; which he always however endeavoured to reprefs. The Jewifli
rulers, in the mean time, could not bear the idea of a religion, which
was intended to fuperfede the Levitical law ; and to introduce all the
nations of the earth to the fame degree of favour with God ; which the
Jews had arrogantly appropriated to themfelves. But the character of
Jefus was fo popular, that his enemies ^verc obliged to aft with great
caution. Havii^.g at length however obtained a favourable opportunity
of feizing him privately, through the treachery of one of his difciples,
they accufed him. to the Roman governor ; and had influence enough to
procure his condemnation. On the third day after his death he arofe
from the dead, and appeared to many people. We have an account of
his appearing to more than five hundred perfons at one time*. But his
apoftles were the only perfons, whom he appointed as his chofen 'witnej[es\y
to atteft and record this great truth to the world. He continued with
his difciples on earth only a Ihort time after his refurrediion, and then
afcended finally into heaven.

After thefe great events, the difciples, under the infl^uence of the
Holy Ghoft, with which they were powerfully endowed, fpread the gofpel
through various parts of the world. It had hitherto been confined to
Judea : but the prophecies which foretold the call of the Gentiles, began

now to be fulfilled. The next ftep, they took was to provide for the

future ftate of the church, by writing faithful narratives of the life, and
dodlrines of their Mafter. The dodrines are not drawn out in fyftematie
form ; but blended m ith the life of their divine Author ; and calculated.

* I Cor. XV. 6.
f, Adls X. 41.

not

VI 11

GENERAL PREFACE.

not fo much to exercifc the undcrflanding, as to imprefs the heart.—
The cpifllcs took their origin from the errors of the times. While the
Jcvvifli church was governed by prophets, who had the whole imder their
eye, licentious opinions, as we obfcrved, were eafily reftrained. But this
order could not fubfifl: in the chriftian church, which was infinitely dif-
pcrfed. It plcafed the divine Providence therefore to leave it, after it's
firft ellablifliment, to it's own native force, and evidence. Well-difpofed
perfons had all the means they could defire of being acquainted
with the truth : but it was foon found, that ill-difpofed perfons began
to mix their prejudices, and private views with the limplicity, and purity
of the gofpcl. We meet with many traces of this undue mixture even
in apoRolical times. The opinions of Simon Magus — of the Nicolaitanes
— of Hymeneus, and Philetus, were all of this kind. But the wrong
opinions, which were the moft prevalent in the early church, were thofe
of judaizing chriftians. A numerous body of thefe, in all parts, being
ftill zealous for the Levitical law, blended their Jewifii ideas v ith chrifti-
anity ; placing circumcifion on the fame footing with faith in Chrift,
and good -^vorks.

To obviate thefe, and other licentious opinions, the apofHes there-
fore, and efpecially St. Paul, v/rote their feveral epiftles. The primary
occafion it is true, of moft of thefe epiftles, was to oppofe the erroneous
opinions, which prevailed in the different churches to which they were
written : but ftill they were intended to be of ufe to future chriftians by
giving them juft ideas of chriftianity. And indeed many of the erroneous
opinions of later times are very iimilar to thofe of ancient date.

The ftile of thefe facred writings is in general plain, and unadorned-
The narratives particularly arc drawn up with wonderful fimplicity. The
fame artlefs character, which marks the lives of the writers, diftinguifties
alfo their writings. Numerous inftances indeed we find of ftrong figurative
exprcffions : but thefe are merely the idioms of caftern phrafeology. In
point of compofition, I think, it muft be owned, thefe writings are by no
means elegant models, according to the rules of criticifm now eftabliftied ;
nor equal in this refpedt to many works, both hiftorical, and philofophical,
which have been handed down to us from antiquity.

Some

GENERAL PREFACE.

Some learned writers * have taken great pains to evince their ele-
gance, and claffical purity. But I thinlc none have gone much farther
than to fliew, that a few words, and phrafes, which have been efteemed
barbarous in the New Tefiament, may be found in good writers. They
have not entered critically, into the compofition of thefe writings ; which
on this plan, ought chiefly to have been laboured ; both as it is the mod
eflential part of elegant writing; and as the facred writers appear to have
paid fo little attention to it.

But the credit of thefe divine books appears not in any refpeil to de-
pend on inquiries of this kind ; which indeed feem rather debafing. It
appears equally abfurd to fuppofe, either that the Holy Spirit attended
to the trifling forms, and critical rules of human compofition ; or that the
writers, if we fuppofe them left to themfelves in this matter, had any eve
to the elegance of their works. How would every ferious man think
they had miftaken the point, if they had attended to all the littlenefles
of fine writing, while they were engaged in the great work of publifhing
falvation to mankind ? And yet Dr. Myddleton, with a ftrange hardinefs
of criticifm, thinks their want of elegance is an argument of their want
of infpiration f .

In the manner therefore oUloathing their thoughts they feem to have
been left intirely to themfelves ; and to have written with that fimplicity,
which men, big with their fubjecfl, but unverfed in letters, might be fup-
pofed to write. Elegant writing is matter of tafte. It is directed to
the imagination. Their writings are direded to the heart.

To put this matter however out of difpute, the apoftles themfelves
repudiated every idea of elegance, and refinement of ftile. Their con-
ftant language is, " We come not with the excellency of fpeech, or of
" wifdom. We determine not to know any thing among you, but Jefus
« Chrift, and him crucified. Our fpeech, and our preaching is not with
" the inticing words of man's wifdom : but in demonfiration of the Spirit,
*' and of power ; that your faith Ihould not ftand in the wifdom of men \

* See particularly Blackwall In his DiiTert. on the Sac. Claf.
t See his introd. Leftures, p. 43.

but

X GENERAL PREFACE.

" but in the power of God." Here is a rcafon given to ftiew even

the impropriety of any attention to thefe matters.

In St. Paul's writings indeed we are often pleafed with the arrange-
ment of his fubjedt, as v. ell as his manner of treating it. But St. Paul was a
man of letters ; and writes like one. His companion alfo St. Luke, is
fuppofcd to have had a liberal education ; the effect of which we difcover
in his writings. An accurate mode of writing was the natural vehicle
of their thoughts. But they lay no ftrefs on any of thefe human accom-
plifhments. The former, w-e have feen, abfolutely rejedls them. In works
therefore which have fuperior claims to our regard, they are of no con-
fequcnce. Elegance would be no addition to their value; and the want
of it therefore can be no detraction from their merit.

It will readily be fuppofcd, that writings of fuch celebrity, as thefe
gofpels, and epiftles, would give birth to many fpurious compofitions in
imitation of them. In fact there were many fuch. Gofpels, and epiftles
•were written; fome with good defigns ; others with bad; fome in the
true fpirit of chriftianity ; others in a legendary, and fabulous ftrain. Of
thefe fpurious productions Ave have many traces in antiquity. As they
multiplied, it became neceflary to diftinguifti them from fuch, as were
of genuine origin. At what time, the canon of the Holy Scriptures was
fettled cannot eafily be afcertaincd ; certainly long before it was recog-
nized, about the year 365, by the council of Laodicea. It is the moft
general opinion, however, that it was fettled nearly in the form, in which
Ave now have it, before the middle of the fecond century: for in that
early period, we have reafon to believe, it was received in all chriftian
churches, as a confirmed rule of faith, and manners.

In this feleilion nothing was allowed, but what was knoAvn, (and
then it might be well known) to be derived from apoftolic times. The
many of thefe fpurious writings were intrinlically good ; yet, as they
could not bring the teftimony of antiquity, they were rejected. The
cpiftle of Clement to the Corinthians, for inftance, was in great efteemj

• Ecdef. Hlft. III. 24.

and

GENERAL PREFACE. xi

and long read publicly in churches ; but it could never get admiffion into
the facred canon. Eufebius exprefsly afTirms, that the three firfl: gofpcls
were authorized by St. John, who lived to an extreme old age ; and that
he added his own as a fupplement. This however does not fcem in-
tirely fupported by internal evidence. That the fame apoftle collected
the other books of the facred cannon, is mere matter of fuppofition : in-
deed it is mofl: probable, that as it was well known from the earlieft ages,
which of thefe facred books were authentic ; no formal feUnion was ne-
ceflary.

Of the authenticity therefore of thcfc books, the candid inquirer
can entertain no doubt. Every one knows how difficult it is to afcribc
the works of an author, whofe name they bear, to any other perfon.
No combination of men could ever attribute the works of Livy to Ta-
citus ; or of Tacitus to Liv)'. But with regard to the authenticity of the
fcriptures we argue on ftiU firmer ground. They have been regularly
traced. Dr. Lardner, in his credibility of the golpel-hiftory, hath adduced
a feries of quotations from the feveral books of the New Teftament, in
writino-s ftill exifting, even as far as to the very times of the apoftles ;
Avhich is, I think, a proof of the authenticity of fcripture, fhort only of
abfolute demonflration.

True it is, that the epiftle to the Hebrews — the epiftle of James —
the fecond epiftle of Peter — the two laft of John — the epiftle of Jude —
and the Revelations, were all received later into the facred canon, than
the other books of fcripture. The cafe was, moft of thofe writings were
addrelTed to chriftian churches in general ; which fometimes might oc-
cafion a lefs certain proof of their authenticity ; as they were not delegated
to the care of any particular body of chriftians. Hov.ever, as all thefe
writings were received at laft, and univerfally acknowledged ; we fliould
confider this caution as a convincing argument in their favour.

About the dates * of many of thefe facred writings, there are differ-
ent opinions ftill among learned men : but there are very few circum-

fiances.

»• The reader may here fee two chronological tables of the epiftles, widely different from
each other ; and yet both fupported by men of dillinguifhed reputation. For myfelf, I tliink

c 2 Dr.

GENERAL PREFACE.

ftances, in which the fettlement of a date is of any confequence;
general it may rather be confidered as a matter of curiofity.

In a book, written, as the Holy Scriptures were, under the diredlion
of God — on a fubjecl of fuch importance — and addrefled to all mankind,
one fhould not reafonably expert to find any difficulties. Nor is it pro-
bable, there were any on its firft publication : and indeed in all material

Dr. Lardner's patient attention in making inquiries of this kind gives great weight to all
his fuppofitions.

Chronological order of the Epiftles by Michaelis.

I. Peter fror

Gal.
I. Their.
II. Theff.
I. Corinth.

n Jerufalem
Theffalonica
Corinth.
Corinth.
Ephefus
Macedonia

A. D.

49
51
53

- - 52

- - 58
. - 58

end of 5S
61

Philemon '
Coloffians
Ephefians
Philippians

Hebrews

Titus
II. Peter

Jude
II. Tim.
Three Epiflles (

Revelations

• Rome

Rome -
Nicopolis

A.D
62

- 67

II. Corinth.
I Tim.

Rome
Df John
Patmos

- 67

Romans
James

Corinth

70
96

I.Theff.

II. Theff.

Galat.

I. Corinth.
I. Tim.
Titus

Chronological order of th

Corinth - - . ^2
Corinth - . . 52
Corinth, or 1 end of 52
Ephefus J or begin, of 53
Ephefus . beg. of 53
Macedonia - - 56
Macedonia, or near it 56
Macedonia end of 57
Corinth beg. of 58
Rome - beg. of 61
Rome - - - 61
Judca - - 61 or 62

5 Epiflles by Dr

Philip.

Colof.

Philemon

Hebrews
I. Peter
II. Peter

Jude
I. John

II. John

III. John
Revelations

Lardner.

Rome -
Rome -
Rome -
Rome or Italy
Rome -
Rome -

end of 62

beg. of 63

- 64

II. Corinth.
Romans
Ephefians

11. Tim.
James

Ephefus - about 80
Ephefus between 80 and 90
Ephefus between So and 90
Patmos, or Ephefus 95 or ^6

potnts

GENERAL PREFACE.

Xllt

points the fame perfpicuity ftill exifts. It is plain to every one, -"^ha
reads it feriouny, that it is an addrefs to the heart — that it is meant to
call the minds of men from the world — to eftablifh the belief of a future
Hate J and to prepare mankind for it by purified affedlions.

But tho the great end, and intention of it be perfectly plain, and
perfpicuous ; yet in matters of lefs moment a variety of caufes have con-
curred to introduce obfcurity. Nor could it have been otherwife, with-
out the intcrpofition of a flanding miracle.

In the firfl place, miftakes in tranfcribing have had this effed.
The many collations of MSS. fhew the great variations among them. We •
may reafonably fuppofe, there hath not exifted one MS. perfectly corredl •
and may as reafonably conclude, that many miftakes have crept into
the Greek text, which have never yet been compleatly redtified. A very
candid expofitor, fpeaking of fome of the difficulties of the New Tefta-
ment, fays, he knoxvs not how to account for them, but by fuppofing, that here
and there, our received reading hath varied from the original*.

Tranflations alfo have occafioned obfcurity. Ours is confciTedly
a good one. But in the beft tranflations many words, and expreffions
may lofe their force. The idiom of a language, fo different from our
own, will certainly without care, create difficulty. When a tranflator,
inftead of giving, what is acknowledged, on all fides, to be the undoubted-
fcnfe, thinks himfelf obliged to give the literal zvords, he often mi/leads his'
reader. Our tranflation, for inftance, makes our Saviour fay, / thank'
thee, O Father, becaufe thou hajl hid thefe things from the wife, and prudent, -
and haft revealed them to babes ; whereas he certainly does not mean to
thank God, for hiding them from the wife and prudent ; but for makino-
them plain to the unlearned : for fo the Jewifli idiom imports ; and the
expreffion, no doubt, fhould be tranflated to imply that meaning. Thus
again, idle words fliould be tranflated wicked words ; and the unprofiiable'
fervant, a guilty one. Indeed in fome paflages our iranflation hath taken
this liberty. Thejieward of unrighteoufnefs, and the^V^^^ of unrighteoufnefs,
are well tranflated the unjitft fteward, and the unjuft judge. We reo-ref
that the fame liberty hath not more frequently prevailed.

Doddridge's pref. to the 3d. Vol. of his Fani. Expof.

Proverbial

xtv

GENERAL PREFACE.

Proverbial modes of cxpreflion — the parabolic form of inftrucflion—
frequent allufions to the ceremonies of the mofaic law — together with the
free and bold ufe of figurative language (tho clearly underftood, when the
icriptures were written) all tend, at this late day, to occafion obfcurity.

Particles alfo, wrongly tranflated, which frequently occur, tend greatly
to obfcurc the facred text. It is not an eafy matter to give particles their
proper force ; efpecially as they were confidered (at leaft before criticifm
began to form its canons) as the moft trivial parts of a difcourfe: whereas
they are now juflly acknowledged to be among the mofi: important ;
inafmuch as they form that connexion between the divifions of a fentence,
on which its fenfe fo greatly depends. It may be added alfo, that there
are many particles, which in our verfion are rendered literally ; tho in the
original they are mere expletives, and fliould not have been rendered at
all.

The manners and cuftoms alfo of fo remote an age, and country,
introduce great confufion among common readers ; who cannot eafily re-
concile thcmfelves to what appears fo abfurd. It is difficult for them
to conceive, how new wine fliould burfl: old bottles ; or how a man can

be taken in a bed to the top of a houfc, and let down with cords.

Under this head may be confidered feveral of our Saviour's difcourfes
to the Jews ; which appear odd, and peculiar, when compared with
any modern modes of expreffion ; but Avere, at the time when fpoken,
eafy, and familiar. This point, I think, deferves great attention: and
particularly when we read the w ritings of St. John.

Even our being accuflomed to read the fcriptures from our infancy,
may itfclf, without care, tend to occafion, and confirm our ignorance.
What we are well acquainted with, feems eafy ; and paffages, which,
in fact, we do not underftand, may often appear inlelUgible, merely becaufe
they diXt familiar.

But perhaps nothing has contributed fo much to introduce obfcurity
into the facred text, as the barbarous method of dividing it into chapters,
and verfes. The ancient manufcripts of the New Teftament were, in
general, without pointing, paragraph, or any other divifion of fentences ;

often

GENERAL PREFACE. xv

often vithout any divifion of vords*. A reader was then obliged to
attend clofely to the meaning, and conneaion of his author, in order to
gather up the fenfe. This was however too hard upon him : it made
reading painful : and was attended with many inconveniences. Chap-
ters, fecftions, paragraphs, and points, have certainly their ufe. Qui bene
diflinquit, bene docet.

The firft divifion, which the feveral books of the New Teftament
underwent, was into portions for lefTons in churches. This, if properly
done, had been judicious. It was certainly neceflary. Some divifion of
this kind was made as early as the fourth century. Afterwards Robert
Stephens, following fomething of this kind, that had been introduced
by Rabbi Nathan into the Hebrew fcriptures, divided an edition, which
he printed of the New Teftament, into verfes. He acled in this bufmefs
wholly unauthorized ; and, what is very extraordinary, this barbarous di-
vifion has prevailed, I believe, over Europe; and indeed, wherever the

Teftament is read.

One fiiould naturally imagine that the univerfal reception it met
•with, muft have arifen from fome great convenience, that attended it.
Whereas, I fuppofe, the only thing that can be faid in it's favour, is it's
ufe in references ; which was the profelTed end, which Stephens had
in view, who was at the fame time printing a concordance. This end
might certainly have been anfwered, without mangling the text, by making
maro-inal references; as cardinal HugOj who compofed the firft con-
cordance, had done before him.

In the mean time, the mifchief of this arbitrary divifion, is truly
lamentable. The fcriptures, thus frittered, and broken into portions,
independent of all fenfe, and connexion, are changed from a continued
narrative, or argument, into a number of aphorifms : and readers, inftead
of receiving their religion from the general fcope of the gofpel, are too
much l£d to receive it from detached fentenccs. An opinion is proved
by quoting a text i and what may not be fo proved ? Many unfcriptural
opinions, no doubt, have taken rife from this pradice. For it is certainly

• This may be feen in the Alexandrine MS. which was given to Charles I. by the pa-
triarch of Conftancinople ; and of which a beautiful fac-fimile hath lately been printed.

much

■XVI

GENERAL PREFACE,

much eafier to prove a dodlrine by half a dozen texts, which make a good
verbal proof; than by the context; the fcope of the argument; and
the tenor of the gofpel, Shakefpear had divinity enough to fee tlie
abfurdity of fuch proof:

■ In religion.

What damned error, but fome fober brow
^Vill blefs it ; and approve it with a text ?

If a few divifions only were ufed, of a greater, or fhortcr length, to fliew
v.hat paflages have a clofer, or more remote connection with each other
(as books of all kinds, except the bible, are divided) what a different

appearance would our Englifa Teftament alTume !

In the mean time, it is the commentator's bufmefs to difpel the

obfcurity arifing from all thefe caufes. I know it is a popular argument,

among young ftudents, to depreciate the labours of commentators. " They

■ " perplex, and confound a reader : the naked text is ftudied more advan-

" tageoufly without them." And no doubt, it is very laborious to go

through the many formidable volumes of commentators ; tho we confine
ourfclves to the bed: and a ftudent muft be in earneft to attempt it;
tho undoubtedly his labour would be repaid.

I apprehend nobody has contributed r to bring commentators

-into contempt, than Mr. Lock. He condcnms them all in a body;
Avhich is net perhaps quite fair, as he is a commentator himfclf. The
learning, and abilities of this great man will be refpedled by every
fcholar, and every chriftian : and the method he prefcribes of reading
St. Paul's cpiftles frequently over, to get hold of the fcope of the writer,
muft certainly be acknowledged rational, and juft. But ftill, perhaps,
it Mr. Lock himfelf had not trufted to his own rcafon quite fo much;
but had ventured a little more to look into commentators, and fift their
obfervations with that penetration, of which he was mafter, he might
perhaps have avoided fome miftakes, that are laid to his charge; and
might on the whole have made a. better work.

But on a fuppofition that Mr. Lock's abilities made a commen-
tator's afliftance unneceffary; yet every ftudent muft not confider him-
felf in the fame light. Many helps may be neceffary to him, which

were

GENERAL PREFACE.

XVll

were not fo to Mr. Lock. The commentator's aid, in all places at leaft,
■which he does not clearly underjland^ \\y\\ be of great ufe to him ; and he
will often have reafon to admire the pains they have taken to feek out
the force of words, and figurative expreffions — to explain Jewifh cuftoms,
and ceremonies — to collate one part of fcripture with another — to in-
quire into the meaning of idioms, and proverbial modes of fpcaking —
to explain geographical, and chronological difficulties — and, in fhort, to
render clear, whatever hath gathered obfcurity, through a courfc of time.
And can any young ftudcnt fuppofe, either, that thefe inquiries do not
tend greatly to elucidate the fcriptures? — Or that his own endeavours can
be equal to them ? Or indeed, that the endeavours of any fingle pcrfon
can attain a degree of knowledge, which mufl rife in perfection from
the labours of one improving on another?

No doubt, as the fcriptures have been more commented on, than
any other books — and as people of all profeilions, and opinions, and
under prejudices of every kind, have laboured in this work, there will
of courfe be many things faid on the fubjedl, which had been better
unfaid. Nay even the beft commentators may have their particular
opinions, which may often miflead their interpretations. Let the (tudent
therefore, with his bell judgment, endeavour to find out, where the com-
mentator trifles — where he refines — or, above all things, where he de-
viates from common fenfeoisfhich fliould always guide our interpretations
of fcripture. But let him ■\\*fl examine the numberlefs lights, which their
united labours have thrown upon the facrfed text, before he venture to
condemn them /« /^(f ^ro/Jr. The fcriptures are perhaps better underftood
now, through the means of able commentators, than they have ever been,
lince the time of their firft publication.

The following work is certainly not intended as a Jubjlitute to the
labours of the many learned men, who have commented on the fcriptures ;
but rather as an introdunion to them. It is meant to give in a fliort
compafs, a general idea of what the commentator difcufles at large. In
their works we have the parts often ably explained; but rarely a con-
nedled view of the ivhole. In the following work this plan hath been
revcrfed. The general fenfe and connexion of the -whole hath been at-
tended to, without regarding minutely the critical examination cf parts.

xvrii GENERAL PREFACE.

So that the reader n^^y purfuc the narrative, or argument without inter-
ruption. This endeavour to place the leading fubjcLT: in the faircfl: point
of light, hath fometimes made me perhaps more concife, than I fliould
otherwife have chofcn to be. I willicd to avoid what I thought the
greatefl: fault of paraphrafls, that of faying every thing that can be faid,
and leaving nothing to the reader's obfervation. Many parts of fcrip- ^

ture require no explanation : and a difficult paffage is not always difficult,
becaufe it is concife. An explanation perhaps need employ no more
words than a difficulty. It appeared to me, in fhort, a ufcful mode
of commenting, to give jufl: the leading (enfc; which is fometimes loft,
or however injured, in a multiplicity of words : while I truft I have left
nothing unfaid, except in critical matters, which will not eafily ftrike

an obfervant reader, on looking into the original. 1 have fomtimes

alfo abridged, where a fentiment or fadl is drawn out, according to thje
Jewifli idiom, into repetition ; or where a doiflriue relates to fome an-
cient error; and is lefs interefting at this time. But when I over-run
a real difficulty, the reader will generally find fome account of it in the
notes ; unlefs it relate to any nicety of verbal criticifm, which I leave
to works more profeflcdLy written on thofe fubjeds. I refer however
to each verfe in the margin, tliat the reader may, with eafe, apply elfe-
where for facisfiiclion, when he mifles it here. A clear, conncdled dif-
courfe, without paufmg long at obftacles, hath been chiefly aimed at,
which may itfelf Icffen many diffixulties; and by throwing a. general light
over the ivhole, make even the parts more intelligible. " I am more
" and more convinced (fays a pious, and able expofitor) that the vulgar
" fcnfe of the New Teftament, that is, the fenfe, in which an honeft mail
" of plain fenfe would take it on his firft reading it, is almoft every where,
" the true, general fenfe of any palTage : tho an acquaintance with Ian- CI
" guage, and antiquity, with an attentive meditation on the text, and con
*• text, may illuftrate the fpirit and energy of a multitude of places *."

Upon the whole, in this expofition I have endeavoured as nearly
as I can, to give the fcriptures \v\fuch a drcfs, as I humbly, (very humbly,)

♦ Qoddr. fam. Expof. Vol. II. p. 39.

fuppofe

GENERAL PREFACE. xix

.fuppofe they might have appeared in, if they had been voritten originally.
in EngUJh .- and accommodated to the cujloms, idioms, and modes ofphrafeology
now iH life : and by giving them this modern caft, I have attempted to
make the Jenje of themy as familiar to our ears, as it was to thofc of the
t<irly chrifians. One great point I have laboured, is to make the con-
nexion between the fcveral parts of a difcourfe, as eafy as I can. The
Jewifn writers, among whom compolition was not cultivated as a fcience,
were little attentive to this matter. A train of ideas, no doubt, flowed
regularly in their minds ; but it is not always obvious to a modern ear,
which is ufed to a more artificial combination. In the writings of St.
Paul this abruptnefs is particularly remarkable. On this point I have
taken all the pains I could, and have ufed the bell helps I could find,
to fhew the connexion.

Some writers have undertaken a tafk, which (I fpeak with diffidence)
appears equally arduous, and unneceflary — that of harmonizing the fcrip-
tures, by bringing them into agreement in every juinnte particular. That
there exifls the moll harmonious agreement among the evangelical writers,
in all the do£lrines of religion, and in all the circumftances of any confe-
quence in the hiftory, every body, who reads the fcriptures candidly, mufl
acknowledge. But that there are many little contrarieties, in dates, and
trifling circumftances ; cannot well, I think, be denied. " Indeed if no
*' tranfpofition be allowed, (fays a very candid harmonizer*,) it is abfo-
** lutely impoffible in many pafl!ages of gofpel-hiftory, to make any con-
" fiftent harmony of the evangelifts at all : as every attentive reader muft
*' often have obferved." I am clearly of his opinion. And if it be ne-
celTary to allow tranfpofition in the evangelifts; by a parity of reafon
other little contrarities muft be allowed alfo. In fadl, the unimportant
detail of an action feems below their notice.

I do not mean to infinuate, that every thing in the golpels, which
has the appearance of a contradicflion, is really fuch : for many of thefe
feeming contradiiStions have been happily reconciled. Nor do I mean
to infinuate, that none of them are worth the attention of the learned;

* Fam, Expof. Vol. II. p. 616.

d 2 for

XX' GENERAL PREFACE.

for fomc of them certainly affedl: the leading fads of the hiftory, an(3
defcrve notice. All I mean, is, that when circumftances, (evidently in
thcmfclves, and in their connection, unimportant,) cannot eafily be brought
to Aide into each other, it is better, I think, to leave them, as of no
moment ; than to endeavour to draw them together, by forced, and
unnatural fuppofitions. Circumftances indeed of this kind appear fo far
from injuring the authenticity of thefe facred books; that they feem to
add a beautiful fimplicity to them ; and even to give a force to their
evidence, which it would not have had, if it had tallied in the minuteft
particulars.

See how this matter flands in common life. Four witneffes are
produced to give their evidence on a faft, which had happened about
thirty, or forty years before. This is the cxail ftate of the evangelical
evidence. In all the great leading circumftances, which tend to prove
the only points, on which the queftion turns, they are perfedly agreed.
In thefe their memory fcrves them. They are matters of moment, and
have made an impreflion. In the mean time, with regard to other par-
ticulars they vary : but they are fuch particulars as no way affedl the
main quejlion ; and fuch as, it is evident, the memory of four people can-
not equally, nor exaftly retain, through fo long a period.

But is not this all the evidence you would defire ? Does human
'leftimony (which is founded on memorj') reach farther? And indeed
does not fuch evidence ufually appear even ftronger, than when there
is a perfect agironait in every particular? Is not fuch trivial exadlnefs
the charadleriftic rather of coUufivey than of honejl teftimony? Indeed
when the facT: is recent, you expecfl more exacJnefs in the evidence: but
I am fpeaking here oYiIy of fuch evidence, as the apoftolic evidence
was, when the fhdls teftified, had happened many years before the tefti-
mony was^ given. A captious lawyer indeed might endeavour to take
the advantage of thefe variations; but certainly no fincere inquirer after
truth would attempt it.
', " "But the evangelic teftimony, you fay, is of a different kind. It is
' not founded on memory, but on injpiration ,- and therefore, notwithftanding
■amy lapfe of time, fliould be exad in every particular.

GENERAL PREFACE. x5ci-

No doubt, it would, if that were the cafe. But who can fay how
far infpiration extends ? The evangelic writers themfelvcs acknowledge,
that they often fpeak ort human authority. St. Luke, in the beginning
of his gofpel, exprefsly fays, he wrote fuch things, as had been delivered
to him by eye-zvitnejfes. If he had had them from iiifpiration, it "was ab-
furd furely to appeal to a ■avrt^tr teflimony, when he had s. Jironger. St.
Paul alfo fometimes fpeaks with uncertainly : as when he mentions thofe
perfons, whom he had baptized, he adds, I know not whether I baptized any-
other*. Sometimes again, he makes a plain diflindion between what he fay?-
as an infpired apoftle ; and what he fays merely as a man. Of this mc have
feveral inflances in the feventh chapter of the firft of Corinthians f. He
had a contefi: alfo with St. Peter about a point in religion, tho no very
interefting one. Both however could not be right; and yet, if infpiration
had extended univerfally, we might have expe^iled perfedl unanimity.

As the apoftolic writers themfelves lay no claim to this extent of
infpiration ; fo neither can it be proved, I think, from any part of fcrip-
ture. We are told indeed that the apoflles ftould be led into all the truth r
and that the Spirit Jhould bring all things to their rcmcinbrance, whatjoever
Jefus had /aid unto them. But neither of thefe expreflions, nor any other,
that I recolledl, can fairly be interpreted to mean more, than that the
apoftles fliould be reftrained by the Holy Spirit from error; and led into
the remembrance of all the truths, which their Maftcr had taught them,
as far as religion was concerned. Divine truth was the only objedl, that
was aimed at. In whatever concerned this, their minds, no doubt, were
fpiritually illumined. But in other matters, (which were unimportant,)
and indeed in all matters of facl, which fell under their own eyes, or which
they received from juft information, their teftimony was only the tefti-
mony of honeft men. And in giving fuch teftimony, I fee not why their
evidence might not be as fallible in trifling circumftances, [fecnred at
the fame time, from errors of iniporiancey) as human evidence commonly

is, at fuch a diftance of time. What is it, for inftance, to the truth

of religion, whether our Saviour, on croiTing the lake of Genefarct, met
one demoniac, or two? Or, whether he met them in the country of

I. Ccr. i. i6. f See the 6th, loth, 251!!, and 4Cthverres.

the

xxn

GENERAL PREFACE.

the Gadcrencs, or of the Gergefencs ; uhich two people were contiguous ?
The attcftation to the truth of the gofpel by a miracle, which is the great

leading fad, and all that is necelTary, is the fame in all thefe cafco.

What again fignifics it to the truth of religion, whether that noble dif-
courfc, which our Saviour gave the people, and which is commonly called
the ferinon on the mount, was really fpokcn on a mount, or on a plain? Our
Saviour fpoke many difcourfcs, no doubt, in both fituations : and it might
eafily efcapc the narrator's memory, in which of them this particular dif-
courfc was fpoken. If St. Matthew, and St. Luke had written in concert,
they would hav« taken care, no doubt, to agree in this particular. As
they did not write in concert, there happens to be a trifling dittercncc.
But is the main qurftion alleged by it? Is there any diflcrcnce in the
cianiine, which the two evangelifts delivered from their Maficr's mouth?
This is all that is material ; and all, that the Holy Spirit, ^\ e may fuppofe,
faw ncceiliiry to /n-ing to their remembrance.

Indeed if the evidence of the evangcliils had been throughout mi-
raculous, and infpired, why did. their blelTcd Mafter carry them conftantly
M ith him as xuitn'/fcs of what they faw, and heard. All this was totally
unneceiTary ; and became at once unmeaning parade. Infpiration would
have done the thing at once. But the great Author of nature never ad-
mits a miracle, where the ordinary courfc of providence is fufficient : and
in recording a plain faH, a miraculous intervention is certainly nnncccJJ'ary.

The bifliop of OlTory in his preface to his harmony obferves, that
(I harmony by a mxta-pofiiion of parallel fajfagcs, is often the bef commentary.
It certainly is ; and nobody can read the evangelifts attentively without
comparing parallel pafTages. But the obfervation cannot hold with re-
o-ard to thofe pafTages, which are marked tvith uncertainty ,- and about
which barmonizers themfelves are at 'variance. The evangelijls^ treating of
the fame fubjecJ, fays the bilhop, quoting Mr. Lock, do give great light
to one another, and I think may, with the greateft advantage be read in harmony.-
True: but we cannot fuppofe that Mr. Lock means here by harmony,
every arbitrary fuppofition, that may be called fo. He expresfly fays, he
fpeaks only of the evangelifts, ivhen treating of the fame fubjefl. When
it is uncertain, whether they do treat of the fame fubjcH, or not — when Le
Clerk, for inftancCi thinks in one way ; Dr. Doddrige in another ; Dr.

Mac knight.

GENERAL PREFACE. xxiii

Macknight, or fome other harmonifl-, in a third ; and fo on ; we may be
entertained with ingenious conjcclurcss but ftill we get no ground — the
harmony refts on human authority; and we are ftill left in a field of un-
certainty. It appears therefore, we Ibould only contend for the har-
mony of the gofpels, when that harmony is generally acknowledged ; and
when the evangelifts obvioufly, as Mr. Lock phrafes it, treat of the fame
fubjeH. Where conjetflure begins, harmony ends.

It fcems therefore a part of religious wifdom, to be cautious on this
head. By laying the force of the evangelical evidence too ftrongly, as
is often the cafe, on it's exa5i concurrence in every particular, the unfteady
reader is led to fuppofe, that it's truth, in a great degree, depends on this
concurrence ; and when he fees it, as he often muft fee it, awkwardly
fupported, he may be apt ta doubt the whole truth of the gofpcl from
the produftion of this feeble mode of evidence. Like thofc fkilful en-
gineers therefore, who give up fome untenable out-poft, that they may
draw the ftrength of the garrifon, where it will be moft wanted, it fhould
feem we fhould withdraw our defence from thefe weaker parts, which
feem not worth maintaining, and employ it on thofe ftrong holds, which
are both capable of defence, and of fufficient importance to be defended.
♦•■ The authority of the fcriptures (as the fagacious Erafmus obferved long
"ago) would not be invalidated, tho fmall inaccuracies fhould be found
** in theyi in matters of little, or no confequcnce, as it is- by no means
"clear, 1k)w far divine infpiration extended *."

I am fearful however of blaming thofe commentators, who on this
plan, have chofen to blend all the evangelifls together ; and exhibit one
narrative from four. But tho I dare not venture to blame them ; I have
taken a contrary method myfelf. My reafons are thefc.

In the firfl place, by explaining the evangelifts feparately, in the
order in which, we have them, the difficulties of each may the more eafily
be examined. When the four gofpels are melted together, the parts of
each are loft; and the reader is lefs able to look for explanations ; which
readily unfold themfelves, when the books are turned over in their natural
order. He is lefs able alfo to underftand a difficulty, when he meets it out

Epift. 376. of

xxiv GENERAL PREFACE.

of it's proper place : he ^vants the context to guide his interpretations ;
and muft trufl: more to the harmonizer's judgment.

Secondly, by explaining the four evangelifts feparately, the parts
are not only prefcrs'ed more diftind ; but the ivbole is more uniform. It
feems difficult to blend the four gofpcls into one well-arranged narrative.
It is ihipojftblc without many harjh fiippofnions. St. Luke, for inftancc,
gives us many parables, and hiflorical paffages, of which none of the
other evangelifts take notice; and yet St. Luke gives us no circumftances
to eftablifh their chronological order. How, and where are they to be
introduced ? We may call it harmonizing, if we pleafc, when we blend them
•with the other evangelifts: but it is certainly a very forced, and arbitrary
mode of connecting. Several parallel paflages alfo agree fo ill, that we muft
neceflarily fuprofc fome little variation, or we muft fuppofe them feparate
narrations, \\ hich often gives a great awkwardnefs to the whole. The ac-
count for inftance, which the four evangelifts * give of Simon's fuppcr, are fo
different ; that all of them cannot well be interwoven together: and yet, if
ve conceive them M'ith the generality of interpreters, two different events,
it is fomewhat difficult to fuppofe, that Jefus v,as invited twice to fupper by
two different people of the name of Simon — that at each fupper a woman
came in with an alabafter box of precious ointment — that ftic twice anointed
liim — that the fame perfons were prcfent on both occafions — and that
fome of the very fame obfcrvations were made.

Laftly, the evangelical proof appears with 7nore force, when four
witnefl^es come forward ; and each feparately gives his evidence (evidence
given on record, at different places, and in different times,) without the Icaft
material variation. We have hence certainly that ftrong, that irrefiftible
proof, which no blended narrative, or fyjlemized tejiiniony, can give. This is
the order, and mode, in which it hath pleafed God to exhibit the evidence
of the gofpel j and we may therefore take it for granted, it was the beft.

Mat. xxvi. 6.-^— Mark xiv. 3. Luke vli. 26. John xii. 1.

I flmll

GENERAL PREFACE.

XXV

I fhall juft add to this preface a few explanations of perfons and
things, which occur frequently in fcripture.

The Samaritans were originally heathen, fettled by the king of
Aflyria, after the captivity, ,in the Ifraelitilli cities. Many of the ten
tribes, afterwards returning, incorporated with them, in their old habita-
tions : and thus, by degrees the Samaritans became a body of fpurious
Jews. They received the pentateuch ; but there was ftill a great mixture
of heathenifm in their religion: and the native Jews entertained an un-
bounded hatred towards them.

A Scribe was a general name, among the Jews for a public teacher;
tho he is fometimes alfo known in fcripture by the name of a lazvyer.
St. Luke particularly makes this diftindlion j calling the former ypo^y^i^-xrivi^^
and the latter vo/^;>40?, or vo^oUci(rKuXog. The Scribes, in general, were
of the feca of the Pharifees; and converfant, like them, in traditions.
On our Saviour's appearance in public, they began to lofe their influence
with the people, who obferved, that Jefus taught them as one having au-
thority, and not as the Scribes.

The Herodians feem to have been rather a political, than a religious
fed. They were the efpoufers of Herod's maxims; and under hit in-
fluence fupported the Roman power. In religious principles, it is fupl
pofed, they were chiefly Sadducees *. '

Of the Jewifh feftivals, the mofl diflinguilhed, was the Pajfover •
which lafted feven days. It was inftituted in commemoration of the
angel's paffing over the houfes of the Ifraelites, when the firll-born of the
Egyptians were flain. It is called alfo in fcripture the feaft of ««/,^^^«^^
bread.

The next great feflival was the Pentecoji ^ which lafted only one
day; takmg it's name from being celebrated fifty days after the Paffover
It was mftituted in remembrance of the giving of the law We fome*
times alfo find this feftival called the feaft of harveji, from the feafon
when It was celebrated.: and alfo the/.^/ of weeks, from it's beincr num-
bered by weeks after the paflbver. ^

* Compare Mat. xvi. 6, with Mark yiii. 15.

^ The

xxvi GENERAL PREFACE.

The third great feftival was the fcajl nf Tabernacles, which laded
fevcn days ; and was obferved in the time of vintage. It was the annual
record of that mode of dwelling, which the children of Ifrael had ufed
in travelling through the wildernefs ; and preferved the remembrance

of the great deliverances they experienced at that time. All thefe great

feftivals were appointed by the law to be celebrated at Jerufalem ; whither
the whole nation was injoined to repair.

Every feventh day was a Jahhath : every feventh year a Jabhatical

year : and every fiftieth year, a Jubilee. The Jews alfo obferved the

feaft of the New-moon; which was celebrated on the firfl: new-moon of
the year. This feaft was called alfo the feajl of Trtmpets, from the mode

of it's being proclaimed. ^Wc read alfo of two other feafts among the

Jews; tho both of human inftitution; the feaft of Purim; and the feaft
of the Dedication. The former was inftituted in remembrance of the de-
livery of the people by Efther : the latter was appointed by Judas 'Mac-
cabeus in honour of cleanfing the temple, after the pollutions of Antiochus.

Several fafts alfo were obferved among the Jews, both annually,
and on particular occafions : but none of them were of divine inftitution,
except x}nt great day of atonement, which was obferved between the feafts of
Pentecoft, and Tabernacles. On that day the high-prieft entered the
Holy of Holies, to make expiation for his own fins, and the fins of the
people : and on that day alfo the ceremony of the azazel, or fcape-goat,
was performed.

The Jewifli divifion of time alfo is often mentioned in fcripture. —
The day was divided into four parts. The firft part, beginning at fix,
ended at nine; which being a fpace of three hours, nine o'clock was
called the third hour. The fecond part, beginning at nine, ended at
twelve, which was called the fixth hour. The third part, beginning at
twelve, ended at three; which was called the ninth hour; and the fourth
part, beginning at three, ended at fix ; which of courfe became the twelfth

hour. The night was divided into four watches ; the evening-watch ;

the middle-watch ; the cock-crowing ; and the morning- watch.

End of the General Preface.

THE

O F

JESUS CHRIST,

DRAWN FROM THE

PROPHECIES OF THE OLD TESTAMENT.

X H E life of Chrift, as recorded by the evangelifts, cannot,
I think, be introduced better, than by the fame life, as we have it deli-
neated in the Old Teftament. In this great receptacle of divine truth
are contained three modes of prophetic evidence; each of them charac-
terizing the MelTiah,

The firft is contained in the hiftory of the Jews,- from the earlieft
period of it, till their fettlement in Canaan. Here the refemblance,
tho in fome parts faint, may be generally traced. God's call of Abra-
ham from an idolatrous country, if not a type, was at leaft a clofe re-
prefentation of the gracious call of mankind by Chrift, from the pollu-
tions of the world : and that faith, by which the patriarch was led through
all the difficulties of his travels, was precifely that faith, which Chrift
requires from us in paffing through a "ftate of trial. For tiiis we have

e 2 St.

XXVIU

THE LIFE OF

St, Paul's authority *. The miraculous birth of Ifaac, the child of

promife, was a type of the birth of Chrift ; as his facrifice was of Chrift's

death. The bondage of the children of Ifrael in Egypt was a lively

reprefentation of the bondage of fin, from vhich Chrift delivered us:
and Mofes as a deliverer, was a type of Chrift. He himfelf alludes to
it, when he tells the people, that God fljould raife unto thejn a prophet, like

unto h'm\: that is, a deliverer as he had been. The travels of the

children of Ifrael through ihe wildernefs were produdive of many pro-
phetic events. Their miraculous fupply of food from heaven — their thirft
quenched with water from a rock, which St. Paul tells us was an emblem
of Chrift X — aad the lifting up of the brazen ferpent, which our Saviour
himfelf mentions as a reprefentation of his crucifixion || — may all be called

hijlorical prophecies of different parts of the chriftian difpenfation.

Laftly, after this probationary travel through the wildernefs was over,
the fcttlement of the Jews in the land of promife under Jofhua, is repre-
fented in fcripture, as a type of the chriftian's reft in a ftatc of happinefs,
through Chrift §.

Another mode of prophetic evidence contained in the books of the
Old Teftamcnt, is wonderfully difplayed in the various ceremonies of the
Jewiih church, after it's perfedl eftablifliment. Almoft every one of thefe

ceremonies pointed ftrongly to Chrift. But there is fomething here

rather fingular. The hijlory of the Jews, we fee, prefents a typical repre-
fentation of the 'ivhole fcheme of our redemption : whereas the rites, and
ceremonies of the Jewifli church are confined almoft intirely to that one
great end of it, the atonement, which Chrift made by his death for the
fins of mankind. Thus the facrifices of the temple, in all their various
kinds, fet forth, in dilfcrent views, the fliedding of his facred blood, and
that expiation for fin, which it was intended to make. The fcape-goat,
which was fcnt into the wildernefs, after the fins of the people had been
confelTed over it, reprefented the fame great end. The paflbvcr, tho
primarily inftituted in remembrance of the angel's pafling over the houfes
of the Ifraelites, w hen he flew the firft-born of the Egyptians, had refer-

» See Gal. iii. 6, 7. t Deut. xviii. 1.5. % I. Cor. x. 4.

il John iii. 14. § Heb. iv. 1— :■-

rence

JESUS CHRIST. xxix

rence alfo to that great pafchal lamb, which was flain for the fins of
mankind. The veil of the temple, which feparated the Holy of Holies
from the other parts of the temple, ihewed it's connexion, at the time
of Chrift's death, with that great event. The partition wall between the'
Jews, and Gentiles, was then broken down. — The high-prieft entering
the Holy of Holies to make atonement for his own fins, and the fins of
the people, refpeiled plainly, that great interceffion, which was afterwards
to be made by Chrift. Many other typical reprefentations might be in-
fifted on.

The third mode of prophetic evidence, is that, which arifes from
verbal prophecy. This is by far the mofi: extenfive, and the mofl: de-
termined ; concentring in itfelf both the others. It is this only, which
I mean at prefent to confider as an introdudlion to the evangelical life
of Chrifi: : and in order to place it in the ftrongefi: point of light, I ftiall
coUecfl from the whole mafs of prophecy thofe preditlions only, \vhich
appertain the mofl roidently to the life, and death, and functions of the
Meffiah : and I ftiall rather arrange them in the order of time, in which
they were compkated; than in the order of time, in which they were
uitered.

But before I produce thefe prophecies, it may be proper to fay a
few words in anfwer to fome objeclions, that have been made to them.
And tho thefe objecTtions have been fully anfwered by learned men, it is

not proper to leave them here wholly untouched. It hath been faid

particularly, that there is mucb heterogeneous matter mixed with the prophecies
of the Old Teflamentyjo as greatly to ohfcure them; — and, that the Jezvs ihem-
felves, ivho ought to be befl acquainted with their oivnjcriptures, do not apply
the prophetic parts of them to Chrift , in the manner we chrijiians do.

With regard to the firfl: objeilion, that there is much heterogeneous
matter mixed with the propbecieSyfo as greatly to objcure them ,• it is true : and
free-thinkers. have fometimes amufed themfelves, by making centos of pro-
phecies from Homer, and Virgil, and other authors. But a jeft is no
argument ; nor a general refembtance, a proper likenejs. To find out general
rejemblanccs among things, is one cf the eafievt. offices of invention. If
the free-thinker can produce from Homer and Virgil, fuch a feries of
paffages applicable to the life, and death of the Meffiah, as may be pro-
duced

XXX

THE LIFE OF

duced from the writings of the Old Teftament ; I fliould be inclined to
receive Homer and Virgil among the prophets. If not, the jeft recoils

upon the jefter. Let us then candidly examine the objedion, by Ihew-

ing firft the vianucr, in which prophetic notices are conveyed ; and fe-

condly, the propriety of that manner. The prophet, generally takes a

handle from fome occafion, (on which he is confulted ; or on which he
encourages, exhorts, or threatens,) to carry the view beyond the pri-
mary idea ; and to mix with it fome circumltance, relating to the king-
dom of the MciTiah. Thus when Ifaiah was fent to Ahaz in his diftrefs
on the rumour of an invafion from the two kings of Syria and Ifrael,
he carried, by the command of God, his infant fon with him, as a
lign to Ahaz. Oftenfible figns were a common medium in the eaft,
both of prophec]', and inftruclion. He informed the king therefore,
that before the child he held in his arms, Ihould learn to diftin-
guifti one thing from another, the land fliould be delivered from the two
kings, of whom he was in dread. Bui iminediately fired with the pro-
phetic fpirit, from the view of one child he proceeds to another; and
breaks out into that noble prophecy of Immanuel, who was to be the
means of a ftill greater deliverance; of which that from the two kings

was the type only, or fign *. Thus again, the prophet Zechariah, being

fent to the Jewifli rulers, warns them, under the idea of bad fhephcrds,
of their approaching ruin; and prefenting himfclf as a fliepherd, afks
what price they will give him? On their offering him thirty pieces of
filvcr, the price of a flave, he throws the money in contempt to a potter,
then at \\ork near the temple. By this fign, or adion, he fliews the Jews,
how contemptuoufly they fhould hereafter eftimate the great fhepherd, whom
Cod fliould fend among them; breaking, at the fame time, his pafl:oral

* Ifaiah vii. There is fome difKculty in the fourteenth, fifteenth and fixteenth verfes of this
chapter, in which tlie prophecy is contained. The two children feem to be confounded ;
that, which was to be B.Jign to Ahax, with that, which was to be a fign to the houfe of David.
But the whole is rendered eafy by fome fuch explication as this, which the original warrants.—
V. 14. Behold a Virgin fliall conceive, and bear a fon, and fliall call his name Immanuel.
(V. 15) lie fhall be brought up, as children commonly are, //// his reafon begin to open.
(V. 16) But before this child (my infant fon, which I hold in my arms) fhall come to the ufe
of his reafon, the deliverance from the two kings, which I predift, fhall be efFcfted.

ftaves.

JESUS CHRrST.

XXXI

ftaves, as a fign that all covenant between God, and the Jews (hould be
broken. Thus then the prophet ufually mixes ^omt future hlefmg re-
lative to the Mefliah's kingdom, with the temporal blefling which was
the immediate objeB of his difcourfe — or iovnt future threat, of which that
immediately impending, was only the fign- The occafion therefore becomes
merely the vehicle of the prophecy : and, I apprehend, not only fo in:
the greater prophecies, in which the light Ihines ftrongly and forcibly ;
but in what may be called the corufcations of prophecy — thofe tranfient,
accidental rays, which are continually ftiooting out on various occafions ;

and yet are capable of being coUcvfled into a ftrong light. Let us now

fuppofe the prophet, inftead of involving his prediction in this obfcurity,
and taking the occalion that offered, had uttered his prophecy in fet form,
and in plain hijloric language; what would have been the confequence?
Certainly they, whofe intereft it was, would have taken every meafure
to counteract the prophecy : and the providence of God, in order to bring-
about the completion of it, mufl have upheld it by a conftant feries of
miracles, to thwart, and oppofe all the various fchemes, which would be
laid by defigning men to countcracfl it. Whereas the prophecy veiled in
this obfcureformy was often compleated by thofe very perfons, who wafhed
leaji to fee it compleated ; and who in fadl never knew that it zvas corn-
pleated till the completion jlared them in the face. While at the fame
time, in it's obfcure form it anfwered all the ends of prophecy to thofe
who were well-difpofed. TYlo /hiniug in a dark place, it gave light fufficient
to raife the hopes of the devout worfhipper with a dijlani vie'uj of the Melliah ;
and \v\\er\ fulfilledy it confirmed his faith t

Bur ftill, with regard to the fecond objedlion, one fhould fuppofe
that the Jews muft have underftood their oven fcriptures better than any
other interpreters; and' we are told they do not interpret them as we

do. Nozv indeed they do not. They have changed their ground.

But formerly they did. All the Jews, of whom there were great numbers,
who embraced the chriftian religion, univerfally did it on the flrength of
thefe prophecies. And that the Jewifti nation, in general, interpreted
the prophecies in this way, appears plain from the many falfe Chrifls,
and falfe prophets, who were continually at that time arifing to anfwer
the ideas of the people by fulfilling the prophecies ; tho they became in-

ftrumentally

XXXU

THE LIFE OF

fli-umcntally the caufc of the deftruction of Jerufalem, by irritating the
Romans, through their frequent rebellions. Indeed it is impoflible to
conceive, that the evangelical writers could quote, and apply the prophe-
cies in the fjiniliar manner they did, if they had not been well allured,
the}' applied them in that fcnfe, which was at that time the commonly re-
ceived one. To this day indeed many of the Jews interpret moft of the
prophecies of the Mefliah, as v.e c!o; but will not allow the completion
of them. Others, who cannot fully deny their force, have rccourfe to two
Mediahs, 2^ J'liffering, and a triumphant one. In fhort, the Jews fay as little
as they can fay, when they niuft fay fomething, or elfe be Jews no longer.
Among all the opponents of chriftianity the Jews certainly oppofe the pro-
phecies of the MefTiah witli the worft grace. While they continue a dif-
perfed, wandering people, one fliould wonder with what face they can
deny, that Shiloh was come. In the prefent Jiate of the Jewifli people, the
prophecies co:'.!d not be fulfilled. There is now no temple left for the
glory of the MefTiah to fill — no Sanhedrim to oppofe him. Where is Beth-
lem Ephratah ? Can even the very family of David be now pointed out,
fo as to afcertain the MefTiah 's birth ? Befides, almoft all the world, even
the Mahomedan part of it, profefs their belief now in one God. The world
mufl again change it's objedl of worfhip, and become idolatrous, before the

Jeii'ijh Meffiahy according to prophecy, can appear. Laftly, the very

oppojition of the Jews themfelves adds ftrength to the caufe they wifli to
oppofe : for it is one of the prophetic marks of the truth of the chriftian
religion, (and the evangelifls apply it as fuch,) that the Jews, as a jiation,
fliould rejed: the MefHah — that they fliould hear^ but not underfland — that
they fhould fee, hut not perceive — that their eyes /hould be darkened; and
their cars Jltit — that they fhould rejecl the head-Jlone of the corner — and that
God, according to the reprefentation of the prophet Ifaiah, Jhould all day
long Jlretch forth his hands towards a dif obedient , and a gain-faying people.

I trufl: that even from this flight examination of thefe two objedlions
againft prophecy, it will appear, there is little force in either of them. At
the fame time, it is true, that all the prophecies are not equally clear even
to cl riftians themfelves. All that I have coUedled, I believe, are commonly
interpreted of the Mefliah; and cannot be applied to any perfon but Chrift.
That amazing combination particularly oi vieannefs, and dignity; oifuffering,

and

JESUS CHRIST. xkxiii

nnA exaltation, which are among the leading ideas of thcfc prophecies ; fo
apparently contradiAory, and yet fo wonderfully exadt, form an argument,
I think, too ftrong to be eafily refiftcd. After all, however, if a few of .
thefe quotations be not deemed by fome to be of a prophetic caft ; we
refign them : a fufficient number, we trufl, will ftill remain, to make out
the proof abundantly convincing.

I have divided the whole colledlion into four feclions. The firll

exhibits a feries of thofe prophecies, which contain the earlieft, and moft
Temote intimations of the Meffiah. They are dark, it is true : but as
they plainly appear to center in one point, they illuflrate each other. Each
prophecy, conftdered apart, might be called obfcure ; but the whole feries
in combination emits certainly a very fpendid light. They begin with prc-
difting a vi5fory, and an everlajling covenant, which \^as to take place
belzveen God, and all the nations of the earth. Under the ideas of a tree,
and a mountain, they hold out the grandeur, and dignity of the Mcfliah's
kingdom ; and in a variety of beautiful images, in which all nature is
reprefented in harmony, and the wild beafls of the foreft tamed, they
exhibit that peace, and happinefs, and univerfal change in the manners
of men, which this glorious, predicfled reign v.as meant to introduce;
difclofing, at the fame time, throughout, it's Jpiritual nature, and the
tranfcendent joy, with which it ought to be received.

In the fecond feition are exhibited thofe prophecies, which relate
to xht. birth of the MefTiah. Here the prophetic language becomes more
diftindl, and full. Thofe general intimations, which were given before,
begm now to break, and particularize. The fame lineaments appear ; but
the features are more diftinclly marked. The fedion opens with pre-
dicling the fore-mnner of the Meffiah, in the perfon of John the baptifl.
The prophecies of the Meffiah's birth fucceed ; and the wonderful pecu-
liarity of his being born of a virgin. The place of his nativity is fpecified ;
and the charaHerifiics of his office, and the nature of his government,
are ftrongly marked.

In the third fedlion I have collected fuch prophecies, as appertain
to the Meffiah's life. The whole plan of it indeed is fpecified with as
much percifion as the figurative language, in which thefe predictions

* are

XXXIV

THE LIFE OF

arc cloathcd, is able to convey. He is reprefented as arrayed in the
dignity of a prophet, like Mofcs ; and of a prieji like Melchizedcc. At the
fame time, \\\5 mean, &ndi fiiffering flale on earth is ftrongly charaderizcd.
His gcntlenefs, and holniefs ; the great efficacy of his preachmg .' the offence
he gave to worldly men ; his reprelTing the fpirii of worldly •wifdom ; his
triumphant entry into Jerufalem ; and his divine prejence in the temple ;
are all diftindly held out. The variety, and even the kind, of his miracles
are fpecified ; and his pajloral care is ftrongly reprefented by images
highly exprelTive of tendernefs, and affecStion.

In the laft fc6tion, I have colledled fuch prophecies, as appertain
to the death of Chrift. Here the prophetic fpirit, as if imagery failed
in defcribing the laft fcenes of this awful life, dcfcends from it's lofty
flights, and marks the feveral circumftances of that folemn period in the
plaineft terms ; but marks them alfo with almoft hiftorical precifion.
From his being betrayed by one of his difciples, to his rejurre^iion, there
is fcarce a fingle circumftance, which one, or other of the prophetic
writers hath not mentioned. The bargain made for thirty pieces of
ii\\'tr— the d if perjion of the difciples on the feizing of Jefus — the particulars
of his trial — the falfe -witneffes, that appeared againft him — the ufage
of the foldiers — the mode of his death — the behaviour of his enemies during
that awful period- — the time of that great event — the end, a>nd intention
of it — the manner of his burial — and his triumphant refurreSIion^—zW appear
to be fo exavftly conformable to the hiflory of the New Teftament, that
we might almoft think them plain tranfcripts from it, if we had not the
very beft hiftorical evidence, that they were all written, publilhed, and
well known, many hundred years — the lateft of them above four hunr
dred — before the birth of Chrift.

SECTION I.

Containing the carlicft intimations of the Meffiah.

Gen. iil. 15. I will put enmity, between th^e (faid God to the ferpent) and the

wcman — between thy feed, and her feed. It fhall bruife thy head ; and

Gen. xvli. 7. thou flialt bruife his heel. 1 will eftabliili my covenant (faid God to

Abraham)

JESUS CHRIST.

XXXV

Abraham) between thee and me; and thy feed after thee, in their gene-
Gen. xvii. 19. rations, for an everlajling covenant. Sarah thy wife fliall bear thee a

fon, and thou Ihalt call his name Ifaac ; and I will eftablifl-i my covenant
with him for zx\ everlafting covenant ; and with his feed after him. And

in thy feed fhall all the nations of the earth be bleffed. 1 will perform

the oath (faid God to Ifaac) which I fware unto Abraham thy father; and

in thy feed fhall all the nations of the earth be bleffed. In thee, and

in thy feed, (faid God to Jacob) fhall all the families of the earth be

bleffed. And it fliall come to pafs (faid God to David,) when thy

days fhall be expired, and thou fhalt go to thy fathers, that I v.ill raife
up thy feed after thee, which fhall be of thy fons : and I will fettle him

in mine houfe /or fwr, and his throne Jfj all le eflabUfljed for evermore

I the Lord have called thee in righteoufnefs : I will keep thee; and

give thee for a covenant to the people ; for a light cf the Gentiles. Thus

faith the Lord, I will give thee for a covenant of the people — to eftablifh

the earth — to caufe to inherit the deflate heritages. Thus faith the

Lord, if you can break my covenant of the day, and my covenant of

the night, that there fliould not be days, and nights in their feafons

then may alfo my covenant be broken with my fervant David, that he

fhould not have a fon to reign upon his throne. There fhall come

forth a rod out of the flem of Jeffe ; and a branch fhall go out of his
roots ; and the Spirit of the Lord fhall reft upon him ; the Spirit of wifdom
and underftanding ; the Spirit of counfel and might ; the Spirit of know-
ledge, and the fear of the Lord ; and fhall make him of quick under-
Jer. xxiii. 5. ftanding in the fear of the Lord. Behold the day is come, faith the

Gen.xxii. 18.
Gen. XX vi. 3.

Gen. xxviii.
14.

IChron.xvii.
II.

If. xlii. 6.
If. xlix. 8.

Jer. xxxiii.
20.

If. xi. I. 2.

I. Chron. xvii. 1 1 . This feems to have been immediately fpoken of Solomon ; who u'as
confidered as a type of Chrift : but the prophetic charafters are evidently carried beyond a
prince, from whofe immediate fuccejfor the kingdom was rent.

Ifa. xlii. 6; and xlix, 8. If the context be examined, the whole is evidently prophetic
of the Meffiah : but I iviflied here only to retain fuch pafiages, as referred to the covenant.

Jer. xxxiJi 20. From this prophecy alfo that part only is taken, which belongs to the
covenant. It could have no refpeft /cr/ona//y to David, or his immediate pofterity ; for it was
fpoken live hundred years after David's death.

Jer. xxiii. 5. Here again the fame fucceffor is promifed to David five hundred years after
the death of that prince; which promife had been made before to the Patriarchs, and to that
princp himfelf.

f 2 Lord,

xxxvi THE LIFE OF

Lord, that I mIU raife unto David a righteous branch, and a king fliall
rei?;n, and prof per, and fliali execute judgment, and juftice on the ear lb. In
his days Judah Jljall befaved; and Ifrael fhall dwell fafely: and this is

Jor. xxxiii. his name whereby he fliall be lallc , The Lord our righteoufnrfs. In

^' thofc days will I caiife the Branch of rigbteoufnefs to grow up unto David ;

Ezsk. xvii. and he fhall execute judgment, and r'ghleoufnefs in the land. Thus faith

the Lord God, I will take the highefl branch of the highefl cedar ; and

I will plant it on a high mountain ; and it fliall bring forth boughs,

and bear fruit: and be a goodly cedar; and under it fl.^all dwell all the

fo:vls of every zving : in the fhadow of the branches thereof fliall they

Zech. iii. 8. dwell. Hear now O Jofliua, the high prieft, thou, and thy fellows,

Zech. vi. 12. that fit before thee: Behold I will bring forth r,iy fervant the Branch — Thus
faith the Lord of Hofts, Behold the man whofe name is the Branch ; he
fhall grow up out of his place : and he fhall ^«/W the temple of the Lord;

and be f jail bear the gicry: and he fhall fit, and rule upon his throne. ■

Mic. iv. I. In the laft days it fliall come to pafs, that the mountain of the houfe
of the Lord fliall be eflabliped in the top of the mountains, and it fhall

Mic. iv. 7 be exalted above the hills ,- and the people fhall flow into it. The Lord

fjjall reign ever them in mount Sion, from henceforth, even for ever.

If. ii. 2. And it lliall come to pafs in the laft days, that the mountain of the houfe
of the Lord fuall be eflablifhed ; and fliall be exalted above the hills ; and

If. XXV. 7. all nations fliall flow into it. And he will deftroy in this mountain,

the face of the covering caft over all people ; and the: veil, that is fpread

If. ii. 3. over all nations. And many fliall fay. Come ye, let us go up to the

mountain of the Lord; to the houfe of the God of Jacob: he will teach
.us his ways; and we will walk in his paths: for out of Sion fhall go
forth the law ; and the word of the Lord from Jerufalcm : and he Jball
judge among the nations; and fhall rebuke many people: and they . fhall
• beat their fwords into plow-fliares, and their fpears into pruning-hooks :
nation fliall not rife againft nation; neither fliall they learn war any

If. xi. 6. more. The wolf alfo fhall lie down with the kid ; and the calf, and

the young lion, and the failing together, and a little child Ihall lead

If. XXV. 7. There is fomething extremely grand in thus reprefenting the gofpel as removing
the darknefs fpread over all nations by the drawing up of a vail curtain, to let in the ligiit.

them.

JESUS CHRIST. xxxvu

them. And the cow and the bear fhall feed, and their young ones lie
down together; and the lion fliall eat ftrr.w like the ox. The fucking
child Ihall play on the hole of the afp ; and the weaned child fliall put
his hand on the cockatrice den. And they fliall not hurt, nor deftroy in
all my holy mountain : for the earth JJjall be full of the knowledge of the
Lord, as the waters cover the fca. And in that day, there fhall be a root
of Jcife, which fhall ftand for an enfgn to the people. To it ihall the Gcn-

Gen.xlix. 10. tiles feek: and his reft fliall be glorious. The fcepter fhall not depart

from Judah ; nor a lawgiver from between his feet, vjitil Shilch comer

Numb. xxiv. ^^j unto him fliall the gathering of the people be. There fhall come

If. xlLv. 6. a Star out of Jacob, and a fcepter fhall arife out of Ifrael. 1 will alfo

give thee for a light to the Gentiles, that thou mayeft be my falvation

Dan. vii. 13. unto the e7jds of the earth. 1 faw in the night-vifions, and, behold,

one like the Son of Man came in the clouds of heaven ; and came to
the Ancient of days. And there was given unto him dominion, and glory,
and a kingdom, that all people, nations, and languages, fhould ferve him»
His dominion is an everlafting dominion, which fnall not pafs away ; and

If. xli. 27. his kingtiom, that which /Z;;?// not be deftroyed. Behold I will give to

If. -xl. 9. Jerufalem one, that bringeth good tidings — O Sion, that bringeth good
tidings, get thee up into the high mountain. O Jerufalem, that bringeth
good tidings, lift up thy voice with ftrength. Lift it up. Be not afraid.
If. xli.x. 13. Say unto the cities of Judah, Behold your God. — Sing, O heavens, and
be joyful, O earth ; and break forth into finging, O mountains : for the
Lord hath comforted his people: and will have mercy on his afflicted. —

Gen. xlix. 10. Some have objefted that this prophecy was fuliilled in Mofes. But what
fcepter had Judah before Mofes .' The word Shiloh fignifiesyJw ; and was always interpreted
by the ancient Jews of the Meffiah. It is fuppofed indeed by many interpreters, that M"fes
himfelf alluded to this prophecy, when he ex-preflbs his backwardnef; to God in going to
Pharoah. Send I pray the by the hand ofh:m, ttihom thou ivili/e?id — that is by the Shiloh, whom,
thou hafl promifed. How very exaiflly this prophecy was fulfilled, is very apparent. The
difperfion of the Jews, independent of prophecy, is one of the molt fingular even;s in the
hlRorv of mankind : but when we conftder it as the completion of prophecy — when we con-
Tider this people difperfed, and wandering among all the nations upon earth — without temple:;—
without laws, without government — sonnefted with notie ; but diflinft from all — as if prjf^^rved
to compleat future prophecies — the whole togetlier, 1 think, forms an argument of fuiiicient
force to weigh againft alithe cavils of Lifidelity.

Unto

^XXVUl

THE LIFE OF

M;il. iv. 2. Unto you that fear my name, fliall the Sun of righteoufnefs arife with
healing in his wings.

S E C T I O N II.

Containing thofe prophecies, which relate to the birth of the Meffiah.

If. xl. 3. The voice of him t'lat cricth in the vvildernefs, Prrpare ye the way

of the Lord, xmkc ftraigbt in the dcfart a highway for our God. Every
valley fhall be exalted, and every mountain^ and hilU A^all be made loix);
and the crnokcd ^\^\\ be made Jlraight ; and the ro//^^/> places pliin. And
the glory of the Lord fiall be revealed, and all jlcJJj fhall fee it together ;

Mai. iv. 5. for the mouth of the Lord hath fpoken it. Behold I will fend you

Elijah the prophet, before the coming of the great and dreadful day of

Mai. iii. I. the Lord. 1 will fend my mefienger; and he fhall prepare the "jjay

before jnc ; and the Lord, zvhom ye feek, flmll fuddenly come to his temple —
even the nieffengcr of the covenant ye delight in. Behold he zvill come tvilb

Pf. ii. 6. the L.ord ofhofls. 1 have fet my king upon my holy hill of Sion. Thou

art my Son ; this day have I begotten thee. I will give thee ibr heathen
for thine inheritance; and the utmojl parts of the earth for thy pojjeffion.

jC_ YJj ,^ The Lord himfelf Ihall give you a fign ; Behold, 2i Virgin jhall con-

Mic. V. 2, ceive, and bear a fon, and fliall call his name Immanuel. And thou,

Bethlem Ephratah, tho thou be little among the thoufands of Judah, yet
out of thee fhall he come forth, who is to be the ruler in Ifrael : whofe

If. ix. 2, goings forth have been from of old; from everlafling. The people that

walked in darknefs have feen a gieat light: they that dwell in the land
of the JJjadoiv of death, upon them hath the light Jbined. For unto us a
Child is born, unto us a Son is given ; and the government fhall be upon
his flioulder : and his name fliall be called IVonderful, Counfellor, the

If xl. iii. By 7nountains, and rough ivajs, the prophet indicates the moral difficulties,
which the gofpel tended to remove.

Pf. ii. 6. This proY>]\e cy of t be heat be>t, and the utmoji parts of the earth as a poJJe/Jion, is, in
other language the old patriarchal promife, in theejhall all the nations of the earth be bleffcd.

mighty

JESUS CHRIST. xxxix

mighty God, the everlafiing Father, the prince of Peace. Of the increafe
of his government, and peace, there fliall be no end.

SECTION III.

Containing thofe prophecies, which relate to the life of the Meffiah— his preaching, and

his miracles.

Dent, xviii. I -^vin yaife them a prophet from mnong their brethren (faid God to

Mofes) like unto thee; and will put my words in his mouth; and he

If. liii. 2, fhall fpeak unto them all that IJhall command. He hath no form, nor

comelinefs ; and when we fhall fee him, there is no beauty that we fliould
defire him. He is defpifed and rejected of men — a man of forrozvs, and
acquainted 'with grief: and we hid as it were our faces from him. He

If. xlii. 2. was defpifed, and we eftecmed him not. He fliall not cry, nor caufe

his voice to be heard in the Jlreets. A bruifed reed fliall he not break;
and fmoaking flax fliall he not quench. He fliall bring forth judgment

If 111. 7. ivith truth. How beautiful upon the mountains are the feet of him

that bringeth good tidings — that puhVfljeth peace — that puhlifheth falvation —

Zpch. ii. 10. that faith unto Sion, thy God reigneth. Sing, and rv?)oice, O daughter

of Sion ; for lo ! I come ; and will dwell in the midft of thee. And
many nations fhall be joined to the Lord in that day ; andjhall be 'my people :
and I will dwell in the midfl: of thee ; and thou fhalt knovv, that the

If xlii. 10. Lord hath fent me unto thee. Behold my Servant, whom I have

chofcn — mine Elect, in whom my foul delighteth ; I have put my Spirit
upon him ; he fliall bring forth judgment to the Gentiles. He fliall not
be difcouraged, till he have fet judgment on the earth; and the ijles /ball

Deut. x^dii. 18. Tint no prophet ever did arife in Ifrael, lilte unto Mofes, is taken notice
of by Samuel, or whoever added the concluding part to the pentateuch. See Dcut. xx. 10.
The great leading chara£lers in Mofes, is his deli'vering Ifrad, and intrcduclng a nenfj lavj.
Thefe charaflers agree only in the Meijiah. The great difference was, that his deti'verance,
and his lanv were uni-uerj'cil, and fcrpetuiJ; thofe of Mofes local, and iranjitory.

If xlii. 2. This prophecy fets the nr.ildnefs, and quietnefs of the MeSah in oppofition
.to the feverej and fpiri^ed charafter of the prophets.

"wait

xl T I i E LIFE OF

If. x'i. 3. -ivail for bis liizv. He fhall not judge after the /^^i)/ of his eyes, neither

reprove after the bearing of his ears ,• but with right eoufncfs fjall he judge
the poor : and reprove with equity: and he Hiall frnite the earth with
tlie rod of his mouth ,• and with the Ireatb of his lips fl^ all he flay the ix!ieked\.
Righteoufnefs fiiall be the girdle of his loins ; and faithfulnefs the girdle

If. Ixi. I. of his reigns. T\\t Spirit of the Lord is upon mc, becaufc the Lord

hath anointed me to preach good tidings unto the meek. He hatli fcnt
me to lind tip the Iroken-hearti'd — to proclaim liherty to the captives, and
the opening of the prifon unto them that are bound— to proclaim the accept alle

Rlic. iv. 2. year of the Lord. And viany nations fhall come, and fay, Come, let us

go up to the mountain of the Lord, and to the hotife of the God of Jacob ,•
and he will teach you his zvays, and we will walk in his paths: for the

Lord pall go forth out of Sion, and the vcord of the Lord from Jerufalcm.

If viii. 14.. He fliall be -x flone of ftunilling, and a rock of offence to both the houfes of

Pf. cwiii. nJfracl. This is the Lord's doing; and it is marvellous in our eyes.

*^' This is the day, which the Lord hath made; we will rejoice, and be

If. xxviii. 16. gkid. Echold I hy in Sion, a fou7idation-Jione ; a tried flone ; a precious

corncr-ftonc ; a fure foundation ; he that believeth, fliall not le confounded.

If. xxix. 14. 1 will do a marvellous work among this people. The wifbni of

their wife men fhall perijh ; and the underflanding of their prudent men

Zech. ix. 9. fliall be hid. Rejoice greatly, O daughter of Sion. Shout, O daughter

of Jerufalem. Behold thy king cometh unto thee. He is juft; and

having falvation ; lowly ; and riding upon an afs, and a colt the foal of

Hag. ii. -, 9. Jiri afs. I will fill this houfc with glory, faith the Lord of hofts. The

glory of this latter houfe fliall be greater than the former ; and in this place

If. XXXV. 5. \vin I give peace, faith the Lord of hofts. Then fhall the eyes of the

blind be opened, and the ears of the deaf fhall be unftoppcd. Then fliall

the lame man leap as a hart ; and the tongue of the dumb man fhall fing.

If xlli 7 ^^'^ ^^'^ bring out the prifoncrs, and them that fit /;/ darknefs, out

• That is, lie fhall not take cognizance of aftions from his fenfes ; nor according to outward
appearance.

f That is, the doiSlrine whicli he preaches fliall make the eternal feparation of good, ani
bad.

If. XXXV. 5, It is obferved, that no prophet wrought fuch miracles, as thefe ; but Chrift.

If. xlii. 7. The idea of a prifon, and prifoners, is very often applied to a Hate of heathenifm.

JESUS CHRIST.

xli

If. xlix. 9.
If. xl. II.

If. xlix. 10.

of the prifon-hou fo. He iliall fay to the prifoners, Go forth; to them

that lit in darkncjs. Shew yourfelves. He fhall feed his flocks like a

fliepherd. He fliall gather the Iambs with his arms ; and carry them

in his bofom, and ihall gently lead thofe that are with young. They

fliall not hunger nor thirft ; neither fhall the heat, nor the fun fniitc
them ; for he that hath mercy on them, fhall lead them : even by the
fprings of water fliall he guide them. They fhall feed in the ways ; and
their pafture fhall be in all high places.

SECTION

IV.

Pf, xli. 9.
Zecli. xi. 12.

Zech. xlli. 7,
If. liii. 7.

Pf. XXXV. 1 1 .

Pf. xxxviii.

Pf. xxii. 10,
If. 1. 6.

MIc. V. I.
Pf. IxLx. 21.
Pf. xxii, 17.

Containing fuch prophecies as relate to the tteath, refurreliion, and exaltation of the

Meffiah.

Yea, even mine own familiar friend, in whom I trufled ; who did

alfo cat of my bread, hath laid great zvait for me. And I faid. If yc

think good, give me my price ; and if not, forbear. So they weighed
for my price thirty pieces of fiver, and I caft them to the potter in the

houfe of the Lord. Smite the fhepherd, and xkvtfoeep fhall htfcattercd.

He was opprefTed, and he was affiidted, yet he opened not his mouth :

he is brought as a lam.b to the flaughter, and as a flieep before her fhearers
is duml>, fo he opened not his mouth. He was taken from prifon, and

from judgment: and who fliall declare his generation? Falfe witnelTes

did rife up againfi: me ; they laid to my charge things that I knew not.
As for me, I was like a deaf man, and heard not; and as one that is dumb,

and doth not open his mouth. Many dogs are come about me, and

the counfel of the wicked hath inclofed me. 1 gave my hack to the

fmiters, and my cheeks to them that plucked off the hair. I hid not my

face from fliame and fpitting. They fhall fmite the judge of Ifrael

with a rod upon the cheek. They gave me gall to eat ; and when I was

thirfty, they gave me vinegar to drink. They pierced my hands and my

Pf. xxii. 16. This prophecy is defcriptive of the Mefliah's being put into the hands of
the heathen. The word dog was univerfaUy applied by tlie Jews to the heathen. Thus
«ur Saviour too applies it. Sec Matt, xv. 26.

g feet.

xlii THE LIFE OF

feet. They parted my garments among them and caji lots upon my vejlure.—'

Zech. xiil. 6. And one fhall fay. What are thefe wounds in thine batids ? Then he fliall

anfwcr, Thofe, with which I was wounded in the houfe of my friends. ■

Pf. xxii. 1. My God, my God, look upon me; why haft thou forfakcn me? — All
they that go by laugh me iojcom: they flioot out their lips; and fhake
their heads faying, He trujied in Goi to deliver him- let him deliver him, if

Joel ii. 30. he zvilthavehini. 1 will flicw wonders in the heavens, and in the earth,

blood, and fire, and pillars of fmoke. The fun fliall be turned into
darknefs, and the moon into blood, before the great, and terrible day of
the Lord come: and it fliall come to pafs, that whoever fliall call on

Dan. ix. 24. the name of the Lord, ihall be faved. Seventy weeks are determined

upon thy people, and upon thy holy city, to finijlj the tranfgrcjjiony and
to make an end offms, and to make reconciliation for iniquity, and to bring
in everlajiing right eoufnefs, and to fcal up the vifion and prophecy, and to
anoint the moft Holy. Know therefore and underftand, that from the going
forth of the commandment to refl:ore, and to build Jerufalem unto the
Mcfliah the Prince, fliall be feventy weeks ; and thrce-fcore and two weeks
the ftreets fliall be built again, and the wall even in troublous times. And
after threefcore and tv^'o weeks fliall Mejfiah be cut off, but not for himfdf.

If. liil. 4. • Surely he hath horn our griefs, and carried our forrows: yet we did

efteem him ftrickcn, fmitten of God, and aflliifted. But he was "zvowidcd
for our tranfgreffion : he was hruifed for our iniquities: the chafliifemcnt of
oxir peace was upon him; and with his fl;ripes we are healed. All we like
ftieep have gone aftray ; we have turned every one to his own way ; and
the Lord hath laid on him the iniquity of us all. It pleafed the Lord to
bruife him : he hath put him to grief. Thou flialt make \\\%fout an offering
for fn. He hath poured out his foul unto death. He was numbered zvilb
the tranfgreffors ; and he fliall bear the y?».f o/" wahj; and make intercejfwn

Zech.xii. 10. for tranfgreffors: And I will pour our upon the houfe of David, and

ujion the inhabitants of Jerufalem, the Spirit of grace, and of fupplications :
and they pall look upon him, zvhom they have pierced, and they fliall mourn

Ex. xH. 46. for him, as one mourncth for an only fon. A bone of him fliall not be

Zech. xiii. I. broken. In that day there fliall be z fountain opened to the houfe of

David, and to the inhabitants of Jerufalem ioxfn, and for uncleannefs. ■

If llli o He made his grave -usith the zvicked, and with the j-icb in his death.

Why

Pf. ii. I. Wh^ -3d the lifeatnen fo fuVioufly rage togetWr? The kings of the
earth i!and up; the iiileir} fake counfd againft the LorJ, and againft his
anohit'ed — He that dvvelleth in heaven fliall laugh them to fcorn. . The

Pf. xvi. II. Lord fhall have theiVr in derifion. Thou fhalt not leave my foul m

Hof. vi. 2. hell ; neither fhalt thou fufFer thine holy One to fee corruption. After

two days he will revive us, on the third day he will raife us ji-p, and ^ve

Job xlx. 25. will live in his fight. 1 know that my redeemer liveth, and that he

Hof. xiii. 14. Ihall ftand at the latter day upon the earth. 1 will ranfom them from

the power of the grave : I will redeem them from death. O death, I will

Pf. ex. I. be thy plague: O grave, I will be thy deftrudlion. The Lord faid

unto my Lord, Sit thou on my right hand, till I make thine enemies
thy footftool. The Lord fhall fend the rod of thy power out of Sion : be
thou ruler even in the midft of thine enemies. In the day of thy power
fhall the people ofier thee free-will offerings with a holy wor^liip. The
Lord fware, and will not repent: Thou art a prieft forever, after the
order of Melchifedec.

I fliall conclude this whole colledion of prophecies with an ex-
cellent palTage from Bifliop Hurd's lermons on prophecy.

" The argument from prophecy lies merely in the evidence pro-
*' duced, that certain paffages were delivered in the Old Teflament;
" and have been fulfilled by certain correfpondent events related in the
" New. The argument doth in no degree depend on faith ; but is cal-
" culated to produce it. It is equally flrong, or equally weak, to a

Hof. vi. 2. In this paflage, and in others, the prophets fpeak in the plural : but it was
a common idea to confider Chrift as rifing, accompanied with all the faithful. Thus St. Paul :
If-ive believe that J^fus died and roje again ; even fo them 'which Jleep in Jefus, Jhall God bring
"jjith him.

Pf. ex. I. The whole pfalm from whence this paffage is taken, is commonly contrafted
with the twenty-fecond, which contains a full prophecy of the humiliation of Chrift ; as this
does of his exaltation. They are both quoted in this light frequently by our Saviour, and his

apoftles. -The 72d and 89th pfalms feem to relate to the ejlablijhment of the Meffiah' s kingdom.

They are full of expreffions, which cannot poffibly relate to David ; or \o any other fubjedt.

g 2 ** Chriftian,

xliv THE LIFE OF JESUS CHRIST.

*' Chriftian, a Jew, or even an unbeliever — the fole point in queftion

" being this, \\hether fuch things, as were prophetically delivered, ap-

" pear to have been fufilled — a point, on which common fenfe, and

" common honefty will equally .decide, on every fuppofition."

Sermon V. p. 154.

End of the Life of Jesvs Christ.

RE F A C E

T O

St. MATTHEW'S GOSPEL.

E know nothing certain of the hiftory of St. Matthew, but
what he himfelf, and the other evangel ifts, relate ; which includes little
more, than what palTed during our Saviour's miniftry. Where he lived
afterwards — where he fuffered martyrdom — or whether he fuffered mar-
t}rdom at all — we have no accounts, that can be depended on.

Some commentators, both ancient and modern, are of opinion, that he
wrote in Hebrew ; and that the Greek we now have, is a tranflation. But
Dr. Lardner, on examining all the evidence, that hath been produced on
both fides, is of opinion, that St. Matthew's gofpel was moft probably
written in Greek*.

This gofpel is certainly the moft circumftantial account \ve have, of
the tranfaclions of our bleffed Saviour. It hath alfo another advantao-e over
St. Mark's gofpel, and St. Luke's — it m as written by an eye-witnefs. It
is therefore defervcdly placed at the head of the facred cannon ; and, I
fnould think, hath a fairer title, than any other, to be the guide in all
thofe little variations, which we find among the evangclifts.

One of the great peculiarities of this evangclift, is, the conftant atten-'
tion he pays to the completion of tliofe prophecies, which refpedled our
blefied Saviour.

• See Lardner's Hift. of the apoftles, and evangeliils.

TABLE OF CONTENTS.

CIRCUMSTANCES of the birth of Jefus Chrift, page i.— The adora-
tion of the Magi. 2. — Jefus carried into Egypt. 3. — Herod's cruelty.
3. — Jefus brought to Nazareth. 4. — John's appearance, and preaching. 4. —
Jefus's baptifm. 5 — his temptation. 6 — he begins his miniftry. 9 — chu-
fcs difciplcs. 9 — performs feveral miracles. 10 — his fermon on the mount.
II — he heals a leper. 18 — heals a centurion's fcrvant. 18 — alfo Peter's
mother-in-law, and other fick perfons. 19 — proves the infincerity of fome
pretended profeflbrs. 20 — calms a ftorm. 20 — heals two demoniacs in
the country of the Gergefenes. 21 — and a paralytic at Capernaum. 22 —
calls Matthew. 22 — anfwcrs the difciples of John. 23 — raifes a young
woman from the dead, and at the fame time cures a bloody flux. 24—
rcftorcs two blind men to fight. 24 — cures a demoniac. 24 — inftruds,
and fends out his difciples to preach. 25— John's miffion to Jefus. Jefus's
anfwer, and opinion of John. His exclamation over the Jewifli cities.
His prayer, and exhortation to his followers. 28. — The Pharifees attack
Jefus for fulTering his difciplcs to pluck corn on the fabbath. 30 — and
.f/min on his healing a man with a withered hand. 31. — The quietnefs, as
well as mercy, which accompanied the adlions of Jefus. 31. — The Phari-
fees afcribe his carting out devils to a confederacy with devils. 32 — they
demand a fign from heaven. 34 — Jefus points out, who are his nearefl
relations. 35. — The parable of the fower. 35 — of the tares among the
M'hcat; of the grain of muftard-feed j of levenin meal. 37. — Jefus explains
to his difciplcs the parable of the tares among the wheat ; and gives
them diftcrent .views of the gofpel. 38 — his treatment at Nazareth. 39. —
Death of John the baptift. 40. — Jefus feeds a multitude. 41— makes a
trial of Peter's faith, and itills a ftorm. 42 — reproves the Pharifees,

who

TABLE OF CONTENTS. xlvi

who had found fault with his not obferving traditions ; and fhews the
nature of true rehgion. 43 — The faith of a Canaanitifh woman. 45 — Jefus
feeds a multitude a fecond time. 46 — refufes to give the Pharifees a fign
from heaven ; and guards his difciples againft their dodrines. 46— men-
tions to them his fufferings. 48— raifes their hopes with a vifion of his
glorified ftate. 49 — heals a demoniac, and inftruds his difciples in faith.
51 — reminds them again of his fufferings. 52 — pays the temple offerings.
£2 — inftrudls his difciples in humility, and forgivenefs. 53 — The Pharifees
endeavour to infnare him with regard to divorces. 55 — Jefus bleffes chil-
dren. 56 — The cafe of the young man who defired to know, how to obtain
eternal life. 56 — State of the Jews and Gentiles reprefented in the parable
of the mafter and his labourers. 58 — The afpiring defigns of James and
and John ; and the heart-burnings of the reft of the difciples ; which Jefus
rcprelTes by leflbns of humility. 59— reftores two blind men. 60 — enters
Jerufalem, and drives the buyers and fellers from the temple. 62 — heals
the fick. 63 — anfwers the chief priefts. 63 — {hews the nature of faith
from a barren fig-tree. 63— attacked by the Scribes and Pharifees, whom •
he reproves by the parable of the father, who had two fons ; and the
houfeholder, who planted a vineyard. 64 — and afterwards by the king,
who made a marriage for his fon. 66 — The queftion of tribute-money
put to him. 67— Anfwers the Sadduces. 68 — The great point of the law.
69— The Pharifees filenced, and rebuked. 69— Jefus's difcourfe v.ich his
difciples on the deftrudlion of Jerufalem, and the laft judgment. 72 — Con-
fultation of the chief priefts. 79 — Simon's fupper. 79 — Jefus betrayed by
Judas. 80 — ThepafTover, and laft fupper. 80— Peter's confidence checked,
Jefus's agony in tlie garden. 82 — he is fcized by his enemies. 3 — carried
before the high-pricft, and examined. 84 — Peter's denial. 85 — Jefus carried
before Pilate. 86 — Judas 's repentance, and death. 86 — JlAis's trial.
87 — he is delivered into the hands of the foldiers. 89 — Circumftances
attending his death. 90 — his burial. o2~Circumftanccs attending his
refurrcdlion. 92 — his laft interview with his difciples. 93.

St. MATTHEW.

THE circumftances, which attended the birth of Jefus 1.2 3.4. 5;
Chrift, who fprang in a diredl line from David, were n.'iz. 13.*
thefe. !^- !|- \^'

17. IS. 19.

Jofeph, who had been betrothed to Mary, the mother of Jefus,
found her with child before their marriage : but being a com-
paflionate man, and unwilling to treat her with feverity, he de-
termined to break his engagements with her as privately as he
could.

While his thoughts were employed on this fubjedt, it pleafed
God to reveal to him in a vifion the whole myfterious event of

1 . The book of the generations of Jefus Chrijl. This phrafe does not apply merely to the
genealogy, but alfo to the life and hijlory of Chrill, as in Gen. vi. g. tFefe are the generations of
Koah ; under which title is exhibited his hiftory as well z.s family,

I. The prophecies which declare Jefus to be the fon of David, are fufficiently fulfilled, if
Jofeph, his reputed and legal father, fprang from that prince. And this, indeed feems to have
been the idea of the angel, in his fpeech to Jofeph, in which there is fomething emphatical,
Jofeph THOU Son of David fear not to take unto thee Mary thy ivz/J.— But for further fatif-
faftion with regard to the pedigree of Jefus, fee the notes on Luke ii. 4. and Luke iii. 23.
The pofterity of David reigned in Judea, till the Babylonilh captivity. After that event,
the family of that prince fell into the utnioft obfcurity. Still however they preferved their
pedigree, as all Jewifli families did. The government after the return of the Jews from
Babylon, fell into the hands of the priefts, and the Maccabees j till Herod the Edomite was
made king of Judea by the Romans.

18. Chrift in Greek, fignifies anointed, as Mejftah does in Hebrew.

19. The Jev.'ifh law confidered incontinence in a betrothed woman, in the light of adultery,
and punifl-ied it with death,

B this-

2 ST. MATTHEW.

this holy birth ; and to point out to him as a confirmation of
what had been revealed, the prophecy of Ifaiah ; Behold a 'virgin
CHAP. J^^^^ conceive y and bring forth a fon, who JJoall be called Itnmanuel,
^^- or, God with man.

1. Jofeph, thus convinced of her innocence, and high exaltation,

received her joyfully ; but did not marry her, till after the birth
of her fon ; whom he named Jefus.

This extraordinary birth was publiflied by the following event.

Certain eaftern Magi came to Jerufalem ; and inquired for the

3. king of the Jews, who was then jufl born; declaring they had

feen a ftar in their own country, which direded them to Judea.

The jealoufy of Herod, who reigned over the Jews at that time,

3. was excited by fo uncommon an inquiry. He called the chief-priefts

4 5-6. 7. therefore together; and having been inftrudled by them, from the

23. Ifaiah vii. 14. This vcrfe, and the following, according to our tranflation, are in-
ferted as a remark of the evangelilVs ; but they are evidently a continuation of the angel's
difcourfe.

1. In many parts of Perfia, and Arabia, colleges of Magi were fettled, who ftudied aftro-
nomy, and other fcienccs, and devotpd thamfi^lvas to a purer religion, than was obferved by
any of their heathen neighbours. In thefe colleges many of the Jews refided during the cap-
tivity. For the Magi adored one invifible God, and probably made no objcflion to the
Jewi(h mode of worfhip. Daniel was certainly at the head of fome inftitution of this kind ;
(Dan. V. II.) and Elymas, who is improperly called a/orcerer, was a Jewilh Magus (Afts,
xiii. 6.) Many leirned men therefore have thought, that the Magi here mentioned, were
probably Jews, or however Jewifh profelytes.

2. If the /far was the appearance of that divine light, which the Jews called the Shekinah,
it was a fign well adapted to them. \i it had really the appearance of a fiar, it was as well
adapted to the gentiles, who had great faith in ruling ftars, and confidered a neiu Jlar, as a
prognoftic of the birth of a great prince.

3. This was Herod the great; many princes, of the name of Herod, reigned afterwards in
Judea, which mull be attended to, or it will cre.ate confufion.

4. That is, he called together the heads of the feveral courfes of priefts, as mentioned,
I. Chron. xxiv. 4. &c.

6. Bethlehem Ju^ah, and Bethlehem Ephratah, as it is called in Micah, (v. 2.) were the
fame place. This town is mentioned Gen. ,xxxv. 9. There was another town of the name of
Bethlehem, belonging to the tribe of Zebulon.

prophets.

10,

II, IZ.

ST. MATTHEW. 3"

prophets, that Bethlehem was the place of the Mefliah's birth, he
gave this information to the Magi ; with a private charge, that when 8.

they had found the prince, of whom they were in fearch, they fhould
acquaint him with his place of refidence, that he alfo might pay his
devotion to him.

Thus inftruded the Magi purfued their journey to Bethlehem ;
and, to their great joy, faw the flar, which had led them from their
own country, ftill preceding them, till it flood over the houfc, where
the holy child was born.

Having performed their devotions, and prefented gifts to him, after
the manner of their country, they returned home : but by a different
road ; as they had been warned by God, in a vifion, to have no fur-
ther intercourfe with Herod.

Soon after, Jofeph, on the fame divine admonition, carried the holy 13. 14.
child, and his mother, into Egypt, to avoid the wrath of Herod.
Thus the words of the piuphct Hufea, which vn;re applied flrft to the
deliverance of the children of Ifrael from the bondage of that country,
might alfo be applied to Chrift J Out of Egypt have I called my fon.

Herod being thus difappointed, in a violent rage, put to death all ,5^

the children under two years of age in Bethlehem, and its neighbour-

II. It was a cuftom in the eaft, and ftill prevails, to approach g/eat people with prefents.
Thefe prefents however were often of the moft trifling nature ; a flower, or an orange, was
fufficient. The very valuable prefents therefore which the Magi offered, notwithftanding they
found the child in fo mean a condition, ftiewed the ftrong ideas, widi which they were im-
preffed of his dignity.

15. Hofea xi. i.

16. Macrobius, a heathen author, who lived about the end of the fourth century, mentions
this maflacre. Auguftus, fays he, having been informed, that Herod had ordered a fon of his
own to be killed, among fome children, whom he had put to death in Syria, faid (in allufion
to the prohibition of fvvine's flefti among the Jews) that, it zuas better to he Herod's heg, than
his fin. The emperor, according to Macrobius's quotation, feems to have played upon the
words ; it was better to be Herod's vt, >) tion Saturn, H. 4. — Macrobius 0. fixes the faft in
Syria properly enough, becaufe Judea was then a part of the province of Syria. See
Tac. c. XII.

B 2 hood;

17-
l8.

4 S T. M A T T PI E W.

hood; concluding, that Jefus could not efcape fo general a flaughtcr.
Then was completely fulfilled the predidlion of Jeremiah : In Rama
was there a voice heard, lamentation, and weep!?ig, and great mour7iing',
"Rachel weeping for her children, and rej'ufing comfort becaufe they ivere
deflroyed.

After Herod's death, Jofeph, by the diredlion of God, returned
22. 23. ■with the child into Judea : and afterwards on hearing that Archelaus

had fucceeded his father Herod, retired to Nazareth in Galilee ; from
which town Jefus was called a Nazarene, or a Nazarite ; conforma-
bly to the charadler, and office he bore, as foretold by the prophets.

19. 10. 21.

About the 30th year of Jefus's life, which had thus far been fpent
1. in this obfcure retreat, John the Baptifl: began to draw the attention

of mankind. He preached in the defart country about Judea ; declar-
ing the approach of the Meffiah ; and perfuading men to repent ;

=• 3

18. Jer. xxxi. 15.

J3. This is a difficult paflage. It is not eafy, in the firft place, to point out the particular
prophecy, to which the words, hejhall be called a Nazarene, allude.

But fecondly, if they refer, as is commonly fuppofed, to Judges xiii. 5. where it is faid cf
Sampfon, that he (hall be a Naxarite from the luomb, it is as difficult to apply them. A Naza-
rite, from a Hebrew word, which fignifies to feparate, was a perfon dedicated to God by fome
particular ceremonies, and for fome particular purpofe. Such a perfon was Sampfon, who
was appointed to deliver the children of Ifrael from the Pluliftlnes. And indeed Sampfoa
feems to be no improper type of Chrift, as by his Jingle pomuer he effefted that deliverance.—
But then how comes it that St. Matthew fays, Chrift received the appellation of a Nazarite,
not from his being thus fcparated, but from his living at Nazareth, which has nothing to do
with the profeffion of a Nazarite, nor is in any way connefled with it, except in the fimilarity
of the name ? It feems to me, tho I dare not lay much ftrefs on the interpretation, that the
Evangelift's meaning is this.

Jefus, who was in fail a Naxarite, in the ftrifteft fenfe of the word, and according to all the
predictions of the prophets, did not however receive the appellation from his conforming ta
the Levitical law, but was called a Nazarene or Nazarite, merely from his having fpent the
greateft part of his life at Nazareth. So that from this accidental circumjiance, he received
that name, which was, in fo appropriated a manner, due to him from hit o^ce.

agreeably

3 T. M A T T H E W. 5

agreeably to the prophecy of Ifaiah, The voice of one crying in the wil-
dej-nefs, prepare ye the way of the Lord ; make his paths Jiraight.

This extraordinary perfon appeared with great flriilnefs of Hfe.
His raiment was a mantle of the coarfeft hair, tied round him with a
leathern girdle ; and his food, fuch only as the defert afforded.

His fame as a prophet, and a teacher, foon drew a numerous com-
pany around him j who being convinced by his dodtrine, confelled
their fins, and were baptized.

Among others, who attended him, John obferved many of the 7-
Scribes and Pharifees ; and knowing probably, they came either out
of pride or curiolity ; or perhaps truiting only in outward obfervan-
ces, he accofted them with fome feverity :

*' Perverfe men, cried he, fearch your hearts, and find what mo-
** tives have brought you here. If indeed you are in earnefl, let your
'* lives fhew it. It is not your defcent from Abraham, that can f^ve g. 9.
" you. Other children will loon be multiplied unto Abraham. The 10.
" end of the Jewifli law is approaching. A kingdom of righteouf-
" nefs will foon be eflablifhed ; to v/hich my ofhce is a preparation. j,_
" The MefTiah's fuperior power will baptize you with the holy fpirit
" of God. His religion will try the hearts of men j and open in a ''•
" new manner, the eternal confcquences of their actions."

"While John was thus preaching to the people, Jefus himfelf 13
came to him to be baptized. But John v/ith great humility, refufed H

4. It is fomewhat remarkable, that Elijah the prophet, in ivhofe fpirit, and po-xver John the
haptijl came, is defcribed in fcripture in this very drefs. Hi ivas a hairy man, (dreffed in a

mantle of hair, or fkin) and girt v-ii-h a girdle of leather about his loins. 2 Kings, i. 8. There

is much difpute about the meaning of the word locu/l ; but as we kno'.v from Pliny (lib. VII.
c. 30) that the infeft of that name, was dried, and ufed as food in the eaft, we have great rea-
fon to fuppofe, that this infeft is meant.

5. The prophetic office had now ccafed, fmce the days of Malachi, who lived near 400
years before Chrifl: : fo that a perfon of John's extraordinary appearance, who took on him the
name of a prophet, drew great attention from the people.

7. See Mark vii. i 14.

iz. The word fre is ufed in fcripture, both as the fmhol of purity, and as the inflrument of
vengeance. The I'almudifts fay, that angels bathe themfelves in rivers of fire.

to;

13- 14- "5

S T. M A T T H E W.

to baptize a perfon fo much his fuperior ; till Jefus Informed him,
that it was a neceflary preparation to his public appearance in the
'^' world. The ceremony was then performed ; and God was plcafed

to clofe it with a miracle. The clouds breaking, as Jefus afcended
from the water, a divine light was fhed abroad, which hung hovering
over him : while an awful voice, from the midft of the illumination,
proclaimed, " This is my beloved fon, in whom I am well pleajed."

One thing more remained, before Jefus made his public appearance
in the world. It pleafed God to fhew, that, that Saviour, who was
to die for fin, was himfelf free from fin : and that he, who was to
fuccour his faithful fervants in temptation, both knew what tempta-
tion was ; and was himfelf beyond its power-f*.

With this view Jefus retired, under the guidance of the fpirit, into
the wildernefs ; where undergoing a long fafb, as the great prophets
of the law, Mofes, and Elijah had formerly done, be began to faint.

i6. There is no mention made of a light : but the opening of the hea'vens plainly fuggefts that
idea ; efpecially as on other occafions, thefc miraculous communications were attended with a
light ; as in the defcent of the Holy Ghoft upon the apoftles ; and in the converfion of St.
Paul. It was probably that divine appearance, which the Jews called the Shechinah. — The hodih
appearance of a dfex? is generally, and juftly exploded by almoft all commentators. Slan irsfurr^a,
may as properly be tranflated, in the manner of a Jcve. The mode of flying in this bird is
peculiarly beautiful. It feems to ha>.'e ftruck Virgil :

Aere lapfa quieto

Radit iter liquidum, ccleres neque commovec alas.
• Hebr. ii. i8. f Hebr. iv. 15.

1. The wildernefs here mentioned, is fuppofcd to be that wild defert country, of which Mr.
Maundrel, (p. 79.) whofe account I abridge, gives the following defcription.

" From this place we proceeded in an intricate way, among hills, and vallies, all of a,
" very barren afpefl at prefent ; though difcovering evident figns of culture in ancient times.
" In a few hours we arrived at that mountainous defert, in which our Saviour was tempted. It
" is a miferable, dry, barren fcene, confilling of high rocky mountains, fo torn, and dif-
" ordered, as if the earth had fuffercd fome great convulfiOB. As we looked down a valley on

" the

ST. MATTHEW. 7

At that critical moment, the tempter appearing before him, made
his iirft apphcation to the neceflities of his nature. " If you
be the Son of God, faid he, command thcfe ftones to be made bread."
Jcfus gave his anfwer a fpiritual turn, implying, that mere earthly
food was not fo neccflary to man, as the heavenly food of religion,
and truth ; and that man ought always to depend, in his exigencies, on
the divine providence of God. On this anfwer, the devil framed his
fecond temptation. Having raifed the appearance of the temple of

Jerufalem,

" the left, we faw fome ruins of cottages, which we were told, were formerly the habitations
" of hermits. From thefe high grounds we had a delightful profpeft over the plains of Jeri-
" cho, the dead fea, and tke mountains of Arabia. On defending into the plain, we foon
" came to the foot of mount Quarantania, which we were informed, is the mountain, from
" whence the devU tempted our Saviour with the ^dfionary fcene of aU the kingdoms of this
" world. It is, as St. Mathew caUs it, aji exceeding high mountain : and in iti afcent, dif-
" ficult, and dangerous. On the top of it ftands a fmall chapel ; and halfway up the afcent,
" another on the prominent ledge of a rock. On the fide of the mountain alfo, are feveral
" caves, in which hermits ufed formerly to keep their lent. In thefe caves we found fmall bo-
" dies of Arabs, quartered, with fire-arms ; who demanded 200 dollars for permitting uj to
" climb the mountain ; which was a greater fum than we chofe to give."

3. Some commentators have refolvcd this whole account of our Saviour's temptation into an
allegory, or vifion : but I know not, on what grounds, except its being accompanied with fome
difficulties, v^■hich we cannot eafily folve ; and this would be as good a reafon for turning any
part of fcripture which we happen to miflike, into an allegory. The figuvati've Jtyle o{ fcrip-

ture is a different thing. Common fenfe tells us, that when our Saviour fpeaks oi cutting off u
tight hand, or plucking out a right eye, he could only mean renouncing our bad defi.-es. But when
the account of a tranfaftion is given in a plain hiftorical manner, we are not certainly to ap.
ply the fame rule to fad, wliich we may aUowedly apply to fiyle. This paffage of fcripture,
ro doubt, has its difficulties. I have prefaced the account of it with a few conjeftures at the
defign, and intention of it ; which yet feem to be founded on fcriptural authority.

4. In this ar'-ver Jefus alluded to Deut. vili. 3.

5. Though I cannot confidcr the temptation of Chrifc as an allegory ; yet I own, I am
much inclined to fuppofe the wildernefs to be the only fcene of the whole tranfaftion. The idea
of fuppcfing the devil to carry our Saviour to Jerufalem, appears to me much harfher, than to
fuppoie him capable of raifmg an illufive fcene, like Jerufalem. The Evangelifts are never
e.xad in trivial circumflanccs ; but keep the main pobt in view ; and it is. in faft, of no con-
fequence, with regard to the temptation, whether the fcene were real, or iUufive. St. Luke'j

ex-

8 S T. M A T T H E W.

^- Jerufalem, he placed Jefus on one of its battlements : and wiflied him,

if he thus trufted in the mercies, and providence of God, to make a
trial. Throw yourfelf down, faid he, from this height, and fee whe-
ther that God, in whom you truft, will fend his angels, as it is writ-

7* ten, to fuftain you from harm. Jefus anfwered in a paflage from

Mofcs, intimating that we ought not to try any unnecefTary experiments
of God's power in our prefervation : but that it was enough to rely on
8. 9- him in all unavoidable difficulties. The devil being thus foiled in his
firft attempts on Jefus, endeavoured next to find out, whether there were
in him any latent fparks of arhbition, or love of pleafure; and placing him
on a high mountain ; Look round, faid he, from this lofty ftand : See
all the kingdoms of the earth fpread before you — all their wealth — all
their glory — and all their pleafures — all is mine, and fliall be yours,
10. II. if you will only give up your truft in God; and place it in me. This
was too great an indignity for Jefus to bear. He rebuked the devil

expreffion, /jv jl:en.ved him all the kingdoms of the ivorld, in a moment of time, ratlier leads to the
fnppofition of an ideal fcene. Mofl interpreters underftand by •TcoLaa<; Ta;^ai7t?,6ia; t>j; oix»|af»>):,
only the country of J udea. The word oixsytm alone, no doubt, fomctimes has that interpreta-
tion ; but in conjunHion with the other words it is here joined with, I think, it is a ftronger ex-
preffion, than fuch an interpretation warrants ; and the words, /» a moment of time, gives it ftill
more the air of an illufi'ue fcene.

If then we admit o«f reprefentation to be illufive, we may fuppofe tlic other to have been fo
llkewife : nor is it more improbable, that the devil fliould raife a fcene like the hoh
city, and the temple ; than like all the kingdoms of the earth. — What the devil's power was, before
ChrllHanity, we know not ; but we are led, from the confideration of ordcles, and po/Teffions,
to believe it greater, at Icafl; more oftenfibJe, tlian it has been fince. Perhaps when our Sa-
viour fays. He fa-ui Satan, as lightning, fall from heaven, he fpeaks of this abridgment of his
power.

6. The devil, in this temptation, would perfuadc our Saviour to an adl of diftruft under the
idea of divine confidence : he was to cad himfelf down to fee, whether the Lord could or would
preferve him. To w'lich our Saviour anfwcrs. Thou (halt not, tempt, or try the Lord thy
God : but what he orders thee to do, do without diP.rull. Some have fuppofed, that the devil,
knowing the charaftcr of C'liriil, quoted fcripturc out of artifice, the more to deceive him.

with

S T. M A T T H E W, 9

with authority, and fent him away ; on which angels came, and
tniniftred unto him.

In thefe fohtary regions, Jefus had now fpent fome time, when ". ij. u*
hearing of the imprifonment of John, he returned to Nazareth : and
from thence proceeded to Capernaum, a town of fome refort, feated
on the lake of Genefareth -f-.

At this place he began his miniftry ; and thus completely fulfilled
the prophecy of Ifaiah J ; T/je land of Zahulon, and Napthalin, by the
way of the fe a, beyo7id for dan — Galilee of the gentiles § — the people, which
fat in darknefs faw a great light ; and to them, which fat in the region,
andfiadow of death, light is fpru7ig up.

21. 22.

At the time, when Jefus entered on his miniftry, he began to '8. 19. lo.
chufe certain difciples, to be the witnefles of his life and dodtrine.
He firft chofe two brothers, Peter and Andrew, inhabitants of Caper-
naum J whom he found following their calling as iifhermen, on the
lake; andfoon afterwards, James, and John, two other brothers, who
were fishermen likewife. All four immediately left their friends and
occupation, and followed him.

t This lake is called alfo thefea of Galilee, and the lake ofTiherias. It was called the lake of
Tiberias from a town of that name, which was feated on it's wetlern fliore. Near this town
Herod had a palace, and beautifiil hanging gardens running along the banks of the lake ;
from which gardens fome derive the name Genefareth. Others fuppofe it to have been 3
corruption of the ancient Cinnereth, fpoken of in Numb, xxxiv. 1 1.

17. From the mention of the imprifonment of John, juft before Jefus alTumed his public
charafter, we are rather led to fuppofe the evangelift might imply, that Jefus began his own
miniftry, about the time that John concluded his. This idea feems confirmed by Mar. i. 14.

% If ix. I.

§ The whole of Galilee was, in faft, Jewifh land ; but the upper part of it was fo much
frequented by the heathen nations, that bordered on it, that it obtained the name of Galilee of
the Gentiles.

2 1 . Zebedee, the father of James, and John, does not feem to hare been a perfon in the
loweft circumftances. He had a boat, and nets, and hired fervants. The two brothers there-
fore not only left a calling, but a gainful one, which they feem to have had the means of
carrying on with credit.

C Accompanied

')•

I. 2.

lo ST. MATTHEW.

Accompanied by thefe attendants, he went through Galilee,
preaching in the fynagogues, and confirming his divine authority by
miraculoufly heahng the fick.
r'24. 25, His fame foon fpread throughout all parts: numbers of difeafed

folks were brought to him ; and multitudes of people attended all his
motions.

Having laid a fufficient foundation for their faith by his miracles,
he thought it right to open next the great truths of his religion.

And

23. We fhall find our Saviour's miracles, as we proceed in the hiftory, not only confirming,
but illujlrating his divine authority. His giving fight to the blind illuftrated his power to
illuminate the prejudiced minds of men — his healing their bodies /hewed his power to heal
their fouls, and forgive their fins — his carting out devils difplayed his final viftory over the
devil — and his raifing the dead, his power to accomplifli a general refurreftion. — This places
them in a ftronger, and more beautiful light, than when they are confidered only as aCis of
beneficence, or proofs of r.uthority.

And yet fome writers, I think, carry the allegory too far. Many of our Saviour's miracles,
no doubt, admit of very beautiful allegory, as when St. Peter was called from the boat; (fee
a note on Mat. xiv. 25.) and when the blind man was fent to wa(h in the pool of Siloam ; (fee
a note on John ix. 7.) but it is rather forced, when a writer fits down on fet purpofe, as fome
have' done, to draw every thing into allegory. It was, no doubt, the primary intention of
the miracles of our bleiTed Saviour, to authenticate his divine commiflion. Both he, and his
apoftles conftantly appeal to them as fuch. Every thing clfc is of Jcccndwy confideration. —
With regard to our Saviour's healing the fick, it hath been obferved, tliat he healed no difor-
ders, but fuch as were of themfelves incurable. This I think, is not the faCl ; a fever, for
inftance, is a curable diforder ; and fo is a leprofy, as may be fuppofed from the legal purgation
appointed for it. The ftrefs therefore is laid by thefe interpreters on the wrong point. The
miracle did not confirt in the kind of dfordcr cured ; but in the infiantaneous manner in which the
cure was efFc<fled.
•- 1. It is evident x}ax. people in getieral (who are called here his difciples) were his audience j
both from the 28th verfe of the 7th chapter; and from the account which St. Luke gives us,
ch. vii. I. — Tho fome parts of this difcourfe fecm particularly addreffed to his immediate
followers ; the great intention of it, feems to have been, to fettle the opinions of
the people with regard to the nature of the Mefliah's kingdom. Our Saviour fhews it to be
very different from what, it is probable, they had conceived.. Dr. Lardner is of opinion
(See his Credib. Part II, ch. 36.) that this difcourfe was delivered at various times ; and that
we are to look in St. Luke feu- the occafions of the feveral parts of it. Other interpreters think

t]u;r^

ST, MATTHEW. ii

And that he might be heard with more eafe, he afcended a rifing
ground, and dehvered his flrft difcourfe to the people in the following

manner.

He began by pronouncing a blefling on feveral chara6lers, difpofi-
tions, and fituations in life, which are in general treated with the
greateft negledt.

Bleffed, faid he, are the humble and lowly-minded, who neither 3,

value themfelves on their attainments, nor on the advantages of the
world. Thefe alone are truly difpofed to embrace my religion.

Bleffed are they, who halving difengagcd tliemfelves from the in- 4-

dulgences, and vanities of life, pafs through it in that ferious manner,
that becomes a flate of trial. Their felf-denial here fhall be their com-
fort hereafter.

Bleffed are the meek, the gentle, and inoffenfive. Their happinefs 5.

in this world, is an earnefl of that bleffmg, which fliall attend them
in the next. . -

Bleffed are they, who have formed fuch a habit of piety In their g.

minds, that it a<fts fpontaneoufly, like their appetites. This is the
greateft height of religious attainment.

Bleffed is the humane and merciful man. His mercy to others, 7.

will, in time of need, call down mercy on himfelf.

Bleffed are they, whofe hearts and affections are cleanfed from im- 8.

purity. Such heavenly minds alone have intercourfe with God.

Bleffed are they, who aire not fatisfied with a mere inoffenfive be- 9.

haviourin themfelves ; but endeavour to promote peace among others.
Thefe are the true children of the gofpel.

there is little ground for this opinion, as Luke is generally eftcemed more immethodical, than
any of the other Evangelifts— as he wrote from ivhat had been delivered unto him from eye ivit-
vejfes — as Matthew was himfelf an apoftle — and laftly as there may be traced a very evi-
dent connexion through all the parts of this difcourfe.

C 2 Bleffed

10. II. 13.

*%■ 14- »S-

12 ST. MATTHEW.

ElefTed arc they, who are ill-treated, reviled, and perfecuted for the
fake of religion. Thus of old the prophets were perfecuted ; in
whofe reward, as well as fufferings, they fliall partake.

You, who are intended to be the preachers of my religion, like fait,

'6' fhall purify a corrupt world. But you mufl firfl be pure yourfelves.

You are like a city built on a hill, which is confpicuous to all. Yoa

are the light of the world. Let that light fliine for the benefit of

others.

17. Do not however imagine, that my inftitutions are intended to over-
turn the law, and the prophets, which you have thus far been taught

18. to reverence. By no means. It is my bufmefs, and intention to ful-
ip, ill every tittle of the moral and ceremonial law : and he who hath

obfeived both the moft religioufly ; is the beft qualified to receive the
zo gofpel. So far indeed am I from deflroying the moral law ; that I

mean

1 3 . The figure here is exceedingly bold, £«» itu^atBio rosAa; : if the /ah be iufatuated.-—
The ancients ufed rock, or foffil fait, which was much more fubjefl to impurities, than the-
fait we ufe. Mr. Maundrel very well illullrates this paffage by the account he gives us of the T^a/-
leyofJalt,mi,i Aleppo. " There is a fmalf precipice, fays he, occafipned by the continual taking
away of the fait. In this you may difcover the veins of it lying. I broke off a piece, which
having been expofed to the fun, rain, and air, had entirely loft its Ja-uour ; tho it had the fparks,
and particles of fait. The inner parts retained their favour."

14. Sir Ifaac Newton, and others,^ have fuppofed, that our bleffed Saviour, on this, and
other occafions, alluded to objefts before him : and Mr. Maundrel fpeaks of a town, called
Saphet, imagined to be the ancient Bahuliah, which was eafily fecn from what is called ths
wcunt of the Beatitudes.

i6. It is probable, that in this paflage, the doBrine of the apoftles is meant by the yir// ;
and their example, by the citt on a bill, and the candle on a candle-Jiick.

18. Kfgaia, which rs tranflated tittle, fignifies the ornamental part of a letter, which was
ufed, when Hebrew was elegantly written.

20. As far as we can Judge from this, and the following pafTages, the Pharifees had greatly
corrupted the fpirit of the law ; and t.iught, at leaft by their example, that its precepts extended
only to outward acllons^that a regard for the ceremonial part would excufe the moral — and
that fome important privileges, were connected with a defccnt from Abraliam. All thefe no-
tions our Saviour refutes.

The

21. tZ,

39. 30,

ST. MATTHEW. 13

mean to exalt, and perfedl it. He therefore who fhall take his mea-
fure of perfeftion, from the bare letter of it, as taught by the
Scribes, and Pharifees ; or from their gloiTes upon it, fhall in no de-
gree be qualified for my kingdom. The fixth commandment, for in-
ftancc, hath been commonly limited by the Jewifh doftors to mur-
der : but my inftitution fuppofes every man to incur guilt, who
even in his thoughts is at enmity with his neighbour. Be affured 23. 14.
therefore that no religious fervices, accompanied with a malicious heart, 25. z6,
can be acceptable to God. As it is an eafier matter to make up a
quarrel at firft, than when is carried to extremity ; fo the dreadful
confequences, that follow the breach of this commandment, are beft
prevented by rooting out at once every malicious tendency.
-■ Again, the Jewifli doilors confine the feventh commandment to the 37.
crime of adultery. But my inftitutions go farther. They fet a 28.
guard upon the heart. The impure thought, when cherillied, becomes
guilt : and every impurity, however natural and conftitutional it may

The hypocritical pretences of the Pharifees had however gained fo much credit with the peo-
ple, that it was proverbial among the Jews, That if tivo men only jhould enter the kingdom of
hea-ven, one of them --would be a Scribe, and the other a Pharifee. Great therefore muft be the
furprife of our Saviour's hearers, when they found thefe very perfons marked out of all others
as the leafl: qualified to enter the kingdom of heaven.

21. The climax here is this : If you are angry with your brother without a caufe, it is
wrong. If you call him race, [a. -vain light fellozu,) it is worfe. If you call him a ^Micked
vian (whichyic/ in tlie Jewifh language fignifi^es) it is worll of all. Some interpreters fuppofe,
that fii-^e, fool has crept into the text, inftead of mcrah.

22. Philo (de Sacrif. 844.) obferves, that when a man had injured his neighbour, and ac-
knowledged the injury, he was firft to make reftitution, and then to prefent liis facrifice.

To this praftice our Saviour feems to allude when he fays, Leaue thy gift before the altar, and
go thy ivay : frji be reconciled to thy brother ; and then come, and offer thy gift. — The exprefllon
hell-fire ^\xAt% to the 'valley of Hinnon, where the Ifraelites formsrly had offered" their children-
toMoluc; and in our Saviour's time, burnt the bones of facrifices, and other rubbifh from the
eity. As there was almoft a conftant fire there, they thought it illuftrative of hell.

29. The word cr;^»»JaX(» properly fignifies 11 fumbling block. Our Saviour therefore confi-
ders every thing, that obfruiis religion, as fomething laid in its nuay^

■?8. 39. 40.
41.. +2.

,4 ST. MATTHEW.

31. iz. be fuppofed, mufl be rooted out. Thus alfo, in the matter of di-
vorce, great Hberty hath been taken under the law : but my inftitu-
tion forbids divorce on any account, except adultery : it calls him an
adulterer, who puts away his wife, and marries another j and her an
^dulterefs, who marries, after fhe is thus put away.
33. Again, the Jewifh doftor, glo fling on the third commandment,

injoins you religioufly to perform whatever you have bound yourfelf
34. 35. 36. to by an oath. But my inftitution totally forbids the ufe of oaths
^^* in common converilition, either by the Creator— or by the creature ;

allowing only a bare affirmation or denial.

Again, the law of retaliation demands tin eye for an eye, and a tooth
for a tooth. My inflitutions forbid this rigour ; and on every oc-
•cafion prcfcribe a kind, and gentle behaviour— a willingnefs to give—
and a willingnefs to forgive — a readinefs to part with fomething even
of your juft right for the fake of peace.

Among the gloflTes on the law, you have heard it faid. Thou jl:)alt

hn^e thy neighbour, and hate thine enemy. My diredions are different.

44- 43- Your enemy, whoever he be, is the creature of that God, who re-

48^ ' gards all mankind with an equal eye of tendernefs, and mercy. The

Pharifee confiders the kindncfs of others to him, as the meafure of

his kindnefs to them. Do you imitate the boundlefs mercies of that

gracious Father, isoho maketh his fun to fnne on the evil, and on the

good; andfendeth rain on the juji, and on the imjuji.

CHAP. Devote yourfelf, and all your adlions to God. Sandlify every duty

"^'i- by referring it to him. If you give alms through a motive of vanity;

the praife of men is your reward. But if you feek for the approba-

1 . 2.

3- 4-

32. See Mat. xix. 9. Mark x. 11. Luke xvi. i8.

37. Bowyer conjeflares, that this paflage fliould be pointed thus : O Ao^i^ vfiut tui ; ►«( :
u; a. Is your fpeech affirmative ? Let it be affirmative. Is it negative ? Let it be negative,

43 . The latter part of this glofs, 7hcu foalt hate thine enemy, is not found in the Jewifh law ;
but was founded on thofe peculiar feverities, which God for particular reafons ordered againft
the Canaanites, &c.

tion

S T. M A T T H E W. 15

tion of God ; give them fccretly, and with a view only to pleafc
him.

Thus again, if you imitate the vain glorioufnefs of a hypocrite in , g. 7. g.
your prayers ; you fhall receive only a hypocrite's reward, the praife
of men. But the fincerity of your fecret prayers fhall meet the ac-
ceptance of God. — To the uprightnefs of your heart attend, more
than to the length of your petitions. God knows your wants : but
he expedls you to give him a teft of your fmcerity.

In your prayers begin with an acknowledgment of praife to your g. i®,
heavenly father. Let the whole race of mankind be the next objeil
of your petitions— pray, that the kingdom of righteoufnefs mayover-
fpread the world — and that men may live in obedience to its laws on
earth, as the bleffed angels do in heaven. With regard to your tem- n.

poral wants, pray only for the neceffaries of life, or at leaft with en-
tire fubmiffion to the will of God. — With regard to your fpiritual n,
wants, pray for the forgivenefs of your fins : but be well allured, that
you pray in the fpirit of forgivenefs to others. Intreat God to aifift j,
you in paffing through the dangers, and temptations of this world j
and conclude your petitions with exprelTing your truft in his power,
and goodnefs to grant all you allc. — But I repeat to you, that you are
by no means to exped: forgivenefs at God's hands, unlefs you for-
give others, by rooting entirely out of your hearts all malicious, aod
revengeful thoughts.

The fame devotion to God, which ought to govern your alms, and 16. jj, is.
your prayers, ought to govern alfo your religious aufteritics. What-
ever of this kind you praftife on a worldly motive, meets only a worldly
reward. It is devoting the a^ion to God, which fandlifies it in his
fight.

6. Thy Father, -ivkich is in fecret. Thefe words with die omiffion of the particle ti', whictv
is omitted in fome MSS. will be. Pray in fecret to thy Father.

7. Perfeverance in prayer is often recommended ; fo that thefe repetitions, and much freaking,
mull be fomething different.

Thus

14. 15.

20.

22. 2J

16 ST. MATTHEW.

19. Thus fpiritualizing your minds, confider not your worldly goods as

your treafures. They are liable to many accidents. But confider
the enjoyments of a blefTed futurity alone in this light ; which are the

21. only treafures not fubjedl to change. And of this be aflured, that
wherever your treafure is, your heart and it will always be together.

It is the worldly mind, which mifleads you. When your light is
clear, your motions are properly direded : but when it is impaired,
you are bewildered. Juft fo the mind. Cleanfe it from the love of
earthly things ; and it will of courfe be diredled to heavenly.

Befides the earthly mind is utterly inconfijlent with religion. It is
impoflible to devote yourfelf, at the fame time, to God and the world.

25. Be not therefore yc'//aVo«i even about necfjfary things. That God,

26, who created you, will continue to preferve you. That hand which
feedeth the fowls of the air, will reach its protection to you. With-
out this protcftion even the moft anxious of your endeavours would
lignify nothing. Confider who cloaths the flowers of the field in all
that fplendor, which no art can rival. Will he, think you, who

31, arrays the lily, negled: you ? Be not then folicitous about the things
of this life. Leave the folicitudes of the world to it's children. Let
it be your care to pradife the rules of religion ; and your heavenly
Father, who knoweth your wants, will properly fupply them. Let
not the future therefore diftrefs you : leave to-morrow to itfelf ;
and trouble not to-day with evils, which belong not to it.

VII. But however pure you may fuppofe yourfelves, I forbid all rafh

ccnfures of others. The malicious detradling temper has little to ex-

27. HAixia here fignifies more properly age, ihan Jlafure ; and vr.^vi is taken for 3. fieri dura^
lion. To add a cubit to a man's Jl at ure, is a great thing ; which the fenfe rejeils. See Wetftein.

30. Into the even. In the Eaftern countries, fewel is often fo fcarce, that they burn dried
grafs. Their great want of fireing was to fupply their ovens.

34. No expofition can do juftice to the original in the concluding verfes of this chapter;
but for the fake of uniformity, I am obliged to modernize them.

ped

27-
28. 39. 30

32. 33

CHAP.

3. 4' S-

9. lo.
II.

IZ.

S T. M A T T H E W. 17.

pea from the favour of God. Look rather at home; and try,
whether you cannot find greater faults in your own hearts, than in
thofe of your neighbours. Corrc&: ycurfthes therefore, before you pre-
fume to cenfure others. And even in cafes, where it may be proper to 6.

cenfure; be prudently referved. Indifcrete counfel injures both the
advice, and the advifer.

But in this, and in every thing elfe, have recourfe to prayer, and 7. s.
the afTiftance of God. He who prays earneftly, may depend upon be-
ing heard. With what attention does the earthly father commonly
liflen to the requeft of his child ? And can you fuppofe, that your
heavenly father will be lefs attentive ?

Learn alfo, from God's kindnefs to you, to be at all times kind to
your neighbour : and make it a rule in all cafes, to do to others, what-
ever you might, re afonably expedl them to do to you. In obfervinf^ this
rule you fulfil the law.

Thus the path, which I have marked out for you, is narrower than 13. 14.
that, in which the world commonly walks. But confider the great
point to which it leads ; and be not difcouraged from purfuino- it.
Liften not to thofe falfe teachers, whofe dodrines produce not a holy
life. As the fruit diftinguifhes the tree; fo does a holy life, the <
teacher. A good teacher will as certainly flievv his doftrine by his '9' ^°-
holy life ; as a good tree will produce good fruit : and that teacher,
who does not fl:ew himfelf in this way, is of no more worth, than a
tree which bears bad fruit. It is not profefiing the gofpel, nor dif-
playingyour gifts, and endowments, that will make you my difciples.
Be your profeffions, or your gifts, what they may, if they are unac^
companied with good works, they belong not to my inftitution.

♦

'S-

21, 22, 23.

6. See^Mat. x. 14. 16. Mark vi. 11. Luke \x. 5. and x. n. Afts xiii. 51.

19. Bowyer conjeaures this verfe to be an interpolation. It is properly introduced Mat.
iii. 10. but here it certainly interrupts the argument, and the fcnfe. 'it introduces the
funijhmcnt, when the argument proceeds only on the imjefiigalkn.

D He

i8 ST. MATTHEW.

He therefore, who having heard the gofpel, conforms his pra<nice
to it, refcmbles that prudent man, who builds his houfe upon a
rock. The rains, and ilorms, and floods may beat againil it: but it

26, 27. is founded in fecurityj and refills their force. While he, who leaves
a good life out of his religion, forgets the foundation, and raifes his
houfe on the fand. The florms and floods arife : it is ill-founded,
, and is inftantly beaten down.

28, 29. Thus Jefus concluded his divine difcourfe. And his hearers were

ftruck with admiration ; for they eafily faw, that his preaching had a
difl'erent tendency, and came accompanied with higher authority than
that of the Scribes.

CHAP.
VIII.

I, <•

On his dcfcending the hill, where he had been teaching the peo-
ple, he was met by a leper ; who acknowledging his divine power,
begged his afliflance with paflionate exclamations. Jefus immediately
embraced the opportunity, both of confirming his dodlrines by a
miracle, and of relieving the man's dirtrefs. He laid his hand there-
fore on the leper, and healing him with a word, ordered him not to
fpeak of the matter : but to £hew himfelf to the pricfts, who were
appointed by the law as the proper judges of the reality of the cure.

As he entered Capernaum, a centurion belonging to a Roman gar-
rifon in the neighbourhood, met him, and befought him to heal his

4. This caution, which our blefled Saviour generally Ihews, in ordering his miracles not
to be divulged, is commonly attributed to his defire of avoiding all offence. If he had been
folicitous to draw multitudes of people about him, they might often have been inclined to
popular tumult. It is true, he might have avoided any thing of this kind by his divine
power; but it was certainly more exemplary to his followers, to ufe common, prudential
means, than to have recourfe, on all occafions, to a miracle. — For the fame reafon it feems
probable, that he did not openly profefs himfelf to be the Meffiah ; but rather ufed fuch
language, and wrought fuch miracles, as might convince all luell-di/pofed perfons of this
great truth.— —The expreffion /or a tejiimony unto them, means, that the prielli pronouncing
the cure to be real, would give tefttmony to the people, that it was fo.

4. See the law of leprofy, Levit. xiii. ij.andxiv. 4.

fervant.

II, n

ST. MATTHEW. 19

fervant, who was flruck with a palfy. Jefus defirous of giving the
Jews an inftance of faith in a perfon, whom they defpifed as a hea-
then, told the officer, he would go home with him, and perform the
cure. The centurion, ftruck with a fenfe of his own inferiority,
declared his unworthinefs of fuch an honour ; and defired Jefus to
fpeak a word only at that diftance, and he had no doubt of it's effedl.
Even I, faid he, who am only an inferior officer in an army, can bv
fpeaking to thofe under my command, execute what orders I pleafe,
at a diftance. Jefus, turning round, expreffed his admiration at this
inftance of faith, which he faid was greater, than he had found
even in Ifrael ; intimating at the fame time, that this was an carnefl
of that great change, which fhould fpeedily take place ; when the
heathen fhould be received into the favour of God ; and the Jews
rejedted for their infidehty. Then addreffing himfelf to the centu- 13

rion, and commending his faith, he told him that his fervant was
already healed : which on returning home, he found to be true.

At Capernaum Jefus retired from the multitude into Peter's houfe ;
and finding his wife's mother in a fever, he took her by the hand,
and healed her inflantly ; fo that fhe was able to attend them at '^
fupper.

This miraculous cure being foon noifed abroad, numbers of fick,

» and difeafed people were brought to him in the evening, whom he

immediately healed ; fulfilling by thefe a<fts of mercy, as well as by

his death, the prophecy of Ifaiah, Himfelf took our infirmities, mid

13. Simple faith, which is often confounded with trail, divine love, and other chriftian
graces, depends, no doubt, on evidence : but dill it is greatly in a man's own power to fearch
into evidence, and ftrengthen his faith. A man may negled: the ftrongeft evidence, through
felf-£LifEciency, and it may make no impreffion upon him. Our Saviour therefore on this,
and other occafions, feeras to confider faith, in a great degree, in our own power ; and lays
tliat ftrefs upon it, which in every religion, as weU as the chriHian, it deferves ; for no reli-
gion can take poffeffion of the confciences of men, unlefs a belief in it be firft finnly
cllablifhed.

il. Ifa. liii. 4. I Pet. ii. 14.

D 2 bare

'4-

16.

'7-

32.

10 S T. M A T T H E W.

jS. hare cur fchiejjes. But finding the multitude prefs upon him; and
being fpent with fatigue, he ordered his difciples to provide a boat to
carry him over the lake.
19, 20, 21, On his en:barking, he had an opportunity of proving the infin-
ccrity of fome, who pretended to be his followers. They made
zealous profeffions ; but it appeared, that it was either on the ex-
pedation of fome temporal advantage ; or with the view of mixing
more of the v/orld with their religion, than it allowed. When they
found that all their hopes were referred to a future life, they thought it
prudent to retire.

23, 24. Jefus therefore and his difciples embarked alone ; but they had

fcarce gained the middle of the lake, when a violent guft of wind

arole, and endangered the fafety of the vefTel. Jefus himfelf was

afleep, taking that repofc, which he had fo long wanted. The

25. difciples therefore in great terror, awoke him, imploring his affiftance.

26 27 Jefus firft rebuked their want of confidence in him ; and then gave

them a new inftance of his miraculous power, by inftantly calming

the fea.

28. As he landed on the other fide of the lake, in the country of the

Gergefenes, two demoniacs met him, who frequented thofe folitary

22. Let the dead burf their deaJ. Dead 'while Jhi li'veth — dead, and is ali've again — dead in
trefpaffes and Jins—zre all fimilar modes of fpeaking.

28. Tliis is the firft inftance, that occurs of demoniacs ; except, where they are mentioned,
(v. 16.) in the aggregate. Some refolve all thefe appearances into ordinary diilempers j but
I think this is rather a hardy e.xpedient, and attended with greater difBcukies, than it removei.
What is faid againft their reality is chiefly founded on their being very unlike any thing, which
we meet with at prefent. But if we reafon thus, we may deny, like the Sadduces, the
exiftence of angels — wc may deny all fuper-natural appearances of the divine prefence — and
the whole economy of the Jewifh theocracy — It feems fafer, I think, and eafier, to fuppofe
(what indeed we have fome grounds to belieye from fcripture) that the devil had, before the
times of chriftianity, at leaft greater 'vijible power, than he has now. Indeed without fuppo-
fing this, we cannot eafily get rid of many difhculties m prof arte hiftory with regard to oracles;
nor of the poffeflions, mentioned by Jofephus, and other writers, as exifting among the
Jew-s.

regions.

S T. M A T T H E W. «i

regions, in which the Jews commonly made their tombs. Thefc

men were fo exceedingly fierce, that travellers durft not pafs that

road : yet on feeing Jefus, the wicked agents that poffeiTed them, were jp, jo, ji,

fo terrified, that they cried out ; calling him by his name — exprefT-

ing their dread of punifhment — and befeeching him, if he caft them

out of the men, to fulFer them to enter into a herd of fwine, which

was feeding at a httle diflance. Jefus permitting them, the whole ^^

herd rufhed violently down a precipice into the laice, and were

deflroyed. The keepers immediately flying into the city, and giving jj.

intelhgcnce of what was done ; the whole body of the people came

out to Jefus ; and probably terrified by his power, denred be would

20. Tf'^ibat /jave lue to Jo ijuith thee ? Better rsndered, ivhat hafi thoii to do 'with us ?

32. There is not one of the miracles of our bleffed Saviour, againft which the cavils of
infidelity htve been more generally, and perhaps more foccefsfully, direfled, than this.
The ufual anfvcer is, that our Saviour in faft, only permitted the devUs to enter the fwine,
but that if he had even autbiri^ed them, it was juftifiable ; for if the Jenus were the proprietors
of thefe animals, they deferved punifhment for tranfgreffing their law ; and if the Gentiles,
they equally deferved it, for leading the Jews into temptation— But I cannot fay, I am fatis-
fied with this anfwer. There is fomething in the whole tranfaiflion fo contrary to the gentle
fpirit, both of the gofpel, and it's founder, that I own I fliould rather wait for the time, when
this, and other difficult points, Ihall receive that Iblation, of which I have not the leaf! doubt,
they are fally capable. .1 am much of the opinion of honeft Erafmus, who in his dedication
of the works of Hilary, fays, " We may talk of referring difficulties to the next general
" council ; in my opinion, it would be better to refer them to that blefled time, when we Ihall
•• fee God face to face." — Dr. Doddridge concludes his accomit of this miracle', with thefe
pleafing reflcflions. -

" From this remarkable ftory we have furely reafon to adore the good providence of God,
" who reflrains the malignant fpirits of hell from fpreading thefe d'folations among men, and
" beafls, which would otherwife turn the earth into a wildernefs. What matter of joy is it
" to refleft, that all their fury, and rage is under a divine controul j and that they cannot
" hurt even the meanefl animal, without permiffion from above."

34. It feems indeed from their de.Qrirg him fo humbly to depart out of their coajis, that they
confidered this as a judgment upon them, and feared a greater, if he flayed ; agreeably to
that paffage in Pfalm cv. 37. Egypt nvai glad at their departing, for they luere affraid of them.
If the Gergefenes had not ujen affraid, they would not have intreated him, but would have
forcedWxA; or have attempted tc punifli him. St. Luke exprefsly fays (viii. 27) theywere ta-
ken -wish great fear; which could only be the fear of fome greater judgement.

leave

34-

28 S T. M A T T H E W,

leave their coafls. Seeing them therefore unprepared, at this time,

to receive the gofpel, he repafled the lake.

On his arrival at Capernaum, a paralytic was brought to him lying

on a couch. Jefus obferving, that his faith w^as futficient to make

him a convert to chriftianity, told him, that his fms were forgiven.
3" This was matter of great offence to fome of the Jewifh doftors, who

4. flood by; tho they did not care to exprefs it openly. Jcfns knowing

their thoughts, rebuked their infidelity, after they had Ceen fo many

S- miracles ; and afked them. If they thought it required more power

g_ ., to forgive fin, than inflantaneoufly to heal a bodily dilbrder ? He then

healed the man with a word ; and bad them judge from that in fiance,
8. whether he had not authority alfo to forgive fin. — But whatever the

Jewifh dodlors might think of Jefus, the people every where confidered

him as a prophet fent from God.
9' About this time Jefus called Matthew, who was a tax-gatherer

10. under the Roman government, to be his difciple ; and afterwards re-
frelliing himfelf at his houfe, many people of ordinary charadler, with
whom Matthew had before commonly converfed, fat down to table

11. with him. This feeming familiarity did not efcape the Pharifees,
who exprefTcd their furprize to the difciples of Jefus, that their maf-

12. ter fhould demean himfelf by keeping fuch company. Jefus inform-
ed of their cavil, aflced them. Whether the fick, or the healthy had

'3- more occafion for a phvficJan ? And bad them diilinguifli, as their

2. Tkis was agreeable to the whole tenor of the gofpel, which offered forgivenefs of all pad
fins to every convert, on his iirft finccrcly embracing Chriflianity.

6. Take up thy bed. This he might very eafily do, as the beds of thofe countries confifted of
little mere, than a thin mattrefs beneath, and a coverlet above.

9. The text fays, he arofc cnJ follciued him. But there is no reafon to fuppofe he did not
piake up his accounts, and fettle his bufniefs.

10. It is probable, Matthew might invite them, in order to give them an opportunity of
converfing with Jefus.

. . , own

S T. M A T T H E W. 23

own fcriptures taught them, between works of charity ; and mere
outward obfervances, which were the works they chiefly valued.
My principal errand, added he, in this world is to convert fmners.

At another time, the difciples of John coming to Jefus in fome- i^,

thing of the fame fpirit, as if he were not fufficiently ftridlin outward
obfervances, aficed. Whence it was, that they, and the difciples of
thePharifees, were enjoined great aufterities ; while among his difciples,
they obferved nothing of that kind pradtifed ? Jefus informed them 15.16,17.
by an allufion to the ceremonies of a marriage, that his difciples were
yet only in a ftate of probation — that their time of fuffering, and aufte-
rity fhould foon arrive — but that the ftridl dodlrines he taught, could
not be yet properly ingrafted on the old habits, and prejudices, which
they ftill retained.

"While Jefus was thus difcourfing with the difciples of John, a ^^^

ruler of the fynagogue came into the room, and kneeling down before
him, faid, he was convinced from his miracles, of the greatnefs of
his power ; and was come to implore his affiftance : My daughter,
added he, is now dead ; but I am perfuaded, that you can raife her
again to life. On this Jefus, and his difciples, leaving the company, ,^^

went with him.

On their way, a woman who had been twelve years afflidted with a
flux of blood, and wifhed for a fecret cure, taking the advantage of a
croud about Jefus, privately touched his garment; perfuaded, from
what fhc had feen of his power, that fhe needed nothing farther to

13. Hof. vi. 6.

17. Neiv luine into old bottles. The ancients ufed to prefer ve their wine in (kins, and lea-
thern bags ; which were not very lalHng ; and when old, very improper for wine, in a ftate
of fermentation.

18. In every village, where there was a fynagogue, tenmen were conftantly obliged to attend
public worfhip ; of whom three were called rulers.

20. She wilhed for a fecret cure, as her diforder was a legal uncleannefs. See Levit.
xr. 19.

heal

20.

21.
22.

24 S T. M A T T H E W.

heal her dlforder. Jefus, not willing that fuch an inftance of faith
fliould pafs unobferved, turning round, told her, that her cure was
the reward of her faith.

2j. Jefus by this time approaching the ruler's houfe, found the people

in great afflidion ; andfinging lamentations over thedeceafed, accord-

24. ing to the cuftom of the country. On this gently reprefling tlieir
forrow, he told them, they fhould fee only the common effedls of
fleep. At firft they were inclined to deride him ; but rhey foon faw
the young woman delivered in perfedl health into the hands of her

26. parents; and joined the whole country in their aflonifhment at fo
great a miracle.

27. As he left the ruler's houfe, two blind men, probably waiting for
28. 29. him> intreated his compaflion. Jefus, at all times inculcating the

neceffity of faith ; alked them. Whether they firmly believed, he
was able to do what they defired ? And putting their cure on this
iffue, he reftored them both to fight. — His injunction however to keep
the matter fecret, was but ill-obfervcd by their overflowing gratitude.

30. 31.

32- 33- 34-

35-

About the fame time he healed a dumb man poflefled with an evil
fpirit. The fimplicity of the common people immediately acknow-
ledged the power of God : but the pride of the Pharifees, attributed
the miracle to a confederacy with devils.

Thus Jefus travelled through the country, preaching the gofpel,
and confirming the truth of it by miracles.

13. On a report, fays Jofephus, that I was dead, my friends hired minilrels (ovAitra?) to
lead the lamentations.

24. Our Saviour, in this paffage, feems to allude to the triumph of Chrlftianity over the
grave, by calling death, Jleep. He fpoke the fame language in the cafe of Lazarus- His
difciples, after him, adopted the idea, of which we have many inftances ; they nvho Jltcp in
Jefus — many among you Jleep — the f.rji-fruits of them that flept, &c. The ancient Chrjftians, fiill
improving on this idea, ufed to call a church-yard, xoif«r,T)!fiof, a fleeping-plaa, Hence the
word, Cemettry.

Great

ST. M A T T H E W. 25

ii Great was the difpofition of the common people to hear him. j6.

Wherever he went, they gathered round him in multitudes. Jefus

obferving this, and knowing what blind guides they had to follow,

bad his difciples pray to God to enable them, and all other minifters 37- 38-

of the gofpel, to difcharge their duty faithfully in intruding the

people.

Soon after this, calling his twelve apoftles together (whofe names
were Peter, Andrew, James, John, Philip, Bartholomew, Thomas,
Matthew, James the lefs, Thaddeus or Jude, Simon the Canaanite,
and Judas Ifcariot) he gave them power to work miracles ; and
fending them out to preach, thus inftrudled them. ,i

Go not, faid he, among the Gentiles, and Samaritans ; but con-
fine your miniftry at prefent to the Jews. Explain the nature of 7.
the gofpel to them ; and confirm your dcuftrine by miracles. Ex- g.
ercife Hbcrally the divine power I have given you. Freely com-
municate, what you have fo freely received. And be not folicitous 9. lo.
about making provifion for your journey. Travel in your ordinary
manner ; and truft in providence for your fupport. The workman
is worthy of his hire. Find out, in every town, the befl difpofed "• '*

3. Very good reafons are given for fuppofing Bartholomew to be Nathaniel (fee Stanhope's
Ep. and Gofp. Vol. IV) Thomas fignifies a twin: fo doesDidymus. Jude is called Lebbcus,
probably from Lebba, a town in Paleftine.

4. Suppofed rather the Caaite from Cana in Galilee.— Others fuppofe from a Hebrew word,
which fignifies zealous.

5. The ancient Chriflians, in their apologies, &c. lay great ftrefs on ChnH's commijioning
others to perform the works, which he performed himfelf. This, they fay, Ihewed a divine
power, which no prophet ever fhewed or magician pretended to fhew. Among the miracles
here fpecified, rai/ing the dead, is one. But this is omitted by the other Evangelifts; and by
St. Matthew alfo in fome very ancient MSS.

10. Neither a coat, nor a ftaff is forbidden; only more than one of each — that is, the
difciples are forbidden to take anything fuperfluous. Thus this paffage accords witt Mark
vi. 8. mC'.^i

E people.

'4-

i6.

20.

21.

i^ S T. M A T T H E W.

people, and with them remain. Blefs the houfe you enter, and if
your bleffing find no acceptance there, it will at leaft return upon
yourfelves. Such places as receive you not, muft be left to the
'5- judgment of God. They have had an offer of falvation, which
Sodom, and Gomorrha never had ; and muft therefore expedl a
fevercr queftion.

But be affured, the oppofition you fliall meet, will be very great.
Your harmlefs lives are ill-oppofed to the wickednefs of the world.
17. 18. 19. Ufe prudent caution therefore. But notwithftanding all, you ihall
often be obliged to bear teftimony to the truth at the hazard of your
lives. You fhatl often be puniflied ; and often brought before the
rulers of the earth : but, in thefe cafes, meditate not what anfwer
you fliall make. The fpirit of God fhall diredl you. Only fettle
it in your minds, that this oppofition fhall be very great : for the
prejudices of mankind will be fuperior to all the affedlions of nature.
Brother fhall league againft brother, and father againft child. Be
not however difcouraged; but confider the great end of all your
labours ; which perfeverance fhall certainly obtain.

Yet notwithftanding I encourage you to bear perfecution with-
fortitude, I mean BOt that you fljould' invite .it. From one city,
retreat to another 3 and yet the gofpel fhall hardly be preached
through all the cities of Ifrael, before the deftrudtion of the Jewifh
nation fliall take place.

13. Let your peace. The imperafi've here is put for the future. And in many other paflages
imperatives may be confidered as prophetic expreffions.

14. The paffage in the otiginaV Jhaie off the dujl of your feet. Is well illuftrated by a Jewi(h
cuftom. The Jews were fo attached to their own land, which they thought the only feat of
hblinefs ; that when they returned into it from any heathen country, they ufedto ftiake the duft
from their feet, that they might not pollute the holy foil. The expreffion therefore in the ori-
ginal, whick-alludes to this caftom, carries with it, I Ihould fuppofe, no idea of a curfe ; but
only fignifies, that they, who rejeded the gofpel, were to be confidered among the heathen.

17. The text fays, they \\)A fourge you in the fynagogues. The Jewifli fynagogue was not :
only a place of worfhip, but a court of juftice ; where, as in our courts of jullice, fmaller
pw4fl«nents were foraetimes inflided; fee Luke xii, 11. Ails xxii, 19.

- Yoa.

24- 2J.

ST, MATTHEW: a^

You muft not exped better treatment than I have experienced
before you. I fhall bear the reproaches of the world firft ; and it
muft be your comfort to follow my example. Be not therefore dif- 26. 27.
couraged from preaching publicly the dodrines I have committed 28.
to your charge. A time will come, when the uprightnefs of your
hearts will be made manifeil:. And fear not thofe, whofe utmofl
malice can touch only the body ; but fear him, whofe power reaches

the foul whofe providence extends to the fmallefl parts of his 29. 30. 31.

creation; and will certainly therefore make his chofen fervants the
objedts of his care.

Confider therefore the perfecutions you undergo, as ateilofyour 32. 33.
religion, Thofe only are my faithful difciples, who amidfl the
reproaches, and ill ufage of the world, dare confefs me, and main-
tain their profefTion. I repeat it to you, that the oppofition between 34- is- 35.
the gofpel, and the world fhall be very great ; and you muft expedt
to fee enmity even among the members of the fame family. This
too will be a teft of mens fidelity to me. He who loves his earthly
connedlions, more than he does me, is no more a difciple of the 's!

gofpel; than he, who fhrinks from perfecution. That man alone, 39,

in reality faves his life, who faves it to eternity. With thefe in-
ftrucSlions I fend you to preach the gofpel ; and /hall confider thafe,
who receive you, as receiving me ; and as giving fuch an evidence

27. That preach ye on the houfe-tops, fays the text. The windows of an eaftern houfe being
fecured, and (hut up by trellis work ; the inhabitants, when they wifhed to fee anything in the
ftreet, or to fay anything to the people below, ufed to go to the top of the houfe, which was
commonly a terrace with a low parapet.-

29. Are not t=wo/parroi.':s, fays our Saviour, fold for a farthing ? alluding probably to the fpar-
rows, and. other fmall birds, which were fold in the temple-courts, for the purpofe of facrifice.
See Levit. xiv. 49. The farthing was the Roman as, or the tenth part of the <rc««W«/, about
three farthings of bur money. One farthing might buy rvvo fparrows, and two farthings five.
See Luke xii. 6.

42. The doctrine of this verfe plainly is, that all our good works (hould be done, for the
(ake of God, and Chrill, This is doing every thing for the glory cfGed,

E 2 of

40. 41. 42.

28 S T. M A T T H E W.

of their regard for the gofpel itfelf, as cannot fail to procure them
its rewards.
CHAP. Jcfus thus difmiffing his difciples, went himfelf to preach among

the towns in the neighbourhood.

XI.

*. About this time John the Baptift, who was ftill in prifon, having

probably long obferved a jealouiy fubfifting among his followers
againft Jefus, and being defirous of removing it now at the clofc
of his life; and of giving them thofe exalted notions of the MefTiah,

J. which he himfelf had, fent two of them to Jefus to enquire, whether

he were the real MefTiah ; or whether fome other was to be ftill
expecTted }

Jefus, inftead of anfwering John's difciples dircdly, performed
many miracles before their eyes ; and bad them tell John what they

i. had feen : adding by way of gentle rebuke to the inquirers, that they

who took offence, in the midfl of fuch manifefl means of convidion,
loft fight of their real in tereft. , ^. .

7- 8. After they were gone, Jefus thus fpoke to the people about John.

it was not, faid he, a trifling mafter, or the expedation of feeing
any wordly pomp, or parade, that carried fuch numbers of you into
the defolate regions of the wildernefs. You expeded to fee a
prophet ; and indeed you faw one of the greateft, that ever appeared
—one who was himfelf the fubje*5l of prophecy — the predidled fore-

10.

'"i. See Matt. ix. 14. and Luke vii. 18.

5. The miracles performed were nearly thofe mentioned in Ifaiah (xxxv, 5. 6.) fo that our
Saviour's anfwer was an appeal to prophecy, as well as fnirades.

6. Some explain this paffage, as if John, who had now finiflied his miniftry, fent his two
difciples to Jefus by way of obtaining a fort of authoritative, or official proof, if I may fo call
it, of his being the Meffiah.— I fhould think this a good interpretation, if the fixth verfe
did not rather feem to point at the incredulity of the difciples. Others, tho I think without
much ground, imagine from the fixth and eleventh verfes, that John, who might fuppofe Jefus
would have delivered him from Herod, and was worn out by a long imprifonment, had himfelf
beg-un to doubt.

runner

ST. MATTHEW.

>s-

runner of the Mefliah. His office, as preparing the way for the
gofpel, gave him a fuperiority to all the prophets of the law ; and
yet it is inferior to the office of thofe teachers, who are immediately
engaged in propagating the gofpel itfelf. From the days of John, 12. 13
the law and the prophets may be faid to have ceafed. The terms
, of falvation are now offered, not only to the Jews ; but to all
nations ; and they, who were efteemed the moft unworthy, fhall be
found to accept them with the greateft eagernefs. Johij is that holy 14,

perfon, who, in the power and fpirit of Elias, was predidled to
precede the Mefliah. This great truth Jefus particularly recom-
mended to their ferious attention.

In the mean time (added Jefus) the Jewifli nation is ftrangely 16. 17.
perverfe. Every method of calling them to repentance, is rendered
effedlual by their obftinacy. John's aufterity hath been called madncfs : ,8.

and my behaviour, which is more open, and unreferved, hath been
treated as diforderly. But wifdom, in the end, will vindicate it-
felf.

Here Jefus took an opportunity to exemplify what he had faid, 20.

by mentioning fome of thofe cities, in which he had chiefly performed 21. 22. 2
his miracles. If thofe works, faid he, which I wrought in Chorazin ^'^"
and Bethfaida, had been performed in Tyre, and Sidon, they

would, long ago, have repented Or, if Sodom had fcen the

miracles, which Capernaum faw, it might have cxifled to this

day. At the laft judgment therefore thefe cities of Ifrael fhall

experience a much feverer treatment, than thofe of the heathen.

Then Jefus breaking out into a prayer, thanked God that the 25. 26.
gofpel, tho undifcoverable by worldly wifdom, and inacceffible to
wordly tempers, was open to all thofe humble, fmcere, and gentle

14. Malachi iv. 5, is the prophecy here alluded to, on which the Jews laid great ftrefs ; and
It was one of the Jcwifli realbns for not believing in Jefus, that Elias had not appeared.

fpirits.

^a ST. MATTHEW.

fpirits, who wifhcd to receive it. Your heavenly father, (fald he,
turning to the people) who formed this great fcheme for the fal-
vation of men, hath intrufted the execution of it to me. No man
28.29.30, therefore can underftand this divine revelation; but through me.
Come then to me all ye, who kbour under the burthen of fin,
or of unavaiUng rites; and I will give you reft. That lowlinefs
of heart, which I teach, will eafe you of many diftrelTes. Take
therefore my yoke upon you ; you will find it ealy ; and my burden,
light.

CHAP.
Xll.

:?• 4- s-

Soon after this a remarkable inftance happened of that malice,,
which Jefus had juft been defcribing.

-,He was walking througli^ja corn-field, with his difciples; who
being hungry, rubbed out, and eat, fome of the ears ©f corn. This

the Pharifees obferving, were greatly offended not becaufe the

difciples had taken what belonged to another, for they had done
only what the law allowed — but becaufe they had broken the fab-
bath ; on which day the thing happened.

Jefus told them they were ftrider than even the law itfelf ; and
reminded them of the cafe of David, and the fhew-bread ; and like-
wife of the neceffary miniftration of the priefts in the temple on the
6, 7, 8. fabbath- Befides, he told them, that his difciples at leaft were
blamelefs, as adling under his authority, which might difpence
with the fabbath ; adding, that they would have been lefs forward

27. The original words, no man knoiuelh the Son, but the Father, certainly fliew great myf-
terioufnefs in the nature, and office of Chrift ; and fliould check much of the impertinence of
human explication.

2. Deut. xxiii. 25. 3. i Sam. xxi. 6. 5. Numb, xxviii. 9.

7. OMrSzv'warhy placing the cbj'er-vance of thtfahhalh, among the 'works of the laiu , is thought
by fome learned men, to confiderthe fabbath as a Mofaic inilitution. But it is more generally
conceived, from its being fanflified at the creation ; and ftrongly alluded to in the patri-
archal hiftory, that it was earlier than the law.— The determination however is of little confe-
quence to Chrillians ; for all agree, that the fabbath lays a divine obligation on them.

12.

ST. MATTHEW. :3i

In their reproof, if they had underflood the meaning of the expreflion,
I will have mercy, and not facrifice j that is, God every where lays
the ftrcfs, rather on adts of piety, and charity, than on forms, and.
ceremonies.

Not long after, on a fimilar occafion, the Pharifees flievved an in-
ftance of the fame malicious temper. Jefus was teaching on the
fabbath in a fynagogue, where was a man with a withered hand.
The Pharifees obferving he was about to heal him, afked, with a
malicious intention, whether it were lawful to do a work of that
kind on the fabbath ? Is there one among you, replied Jefus, fo
ftridl, as not to relieve his beaft from a pit on the fabbath ? And is
it not equally allowable, to relieve a man in his diftrefs ? Then
turning to the cripple, he bad him ftrctch out :his hand; which ^^'

was inftantly reftoredt 'i^ ^Ai^ub rijiw :i(>; i:./dmoo

The Pharifees vexed, _axul difkppointedi and not daring to attack
him openly becaufe of the people, endeavoured in private to contrive '^*
his deftrudlion; -

Jefus, in the mean time, knowing their malice, retired to another JJ-
place; and great multitudes following him, he healed their fick j ,6_

but ordered them not to make him known ; thus fulfilling the pro-
phecy of Ifaiah, \\ hich pointed out the qidetnefs, as well as mercy,
which accompanied all his adions. BehM my fervanf, nvhom I have 18.
chofen j tny beloved, in whom my foul is well pleajcd ; I will pour my

16. One thing in our bleffed Saviour's conduft feems very evident, tho not enough perhaps
taken notice of ; that in many of his aftions, he feems to have intended merely to fet an
example to others ; when obviouily thofe aftions appear to terminate in him/elf. Thus when he
ordered thofe, on whom he wrought miracles, to conceal the matter; he probably meant only
a. leflbn of humility. And in the prefent cafe, when he retired from, the Pharifees, and wiflied
to conceal himfelf from them, he meant it only perhaps 33 a leffon of prudence. He might
have availed himfelf of his divine power, and at any time have eluded them by a miracle : but
this would have been no leiTon to his followers. See a note on Matt, vlii. 4.

37. Ifaiah xlii. 1.

jpirii:

10. II.

3« S T. M A T T H E W.

fpirit upon him, ami be pa II open the knowledge of truth to the gen-
,p_ tiles, ^{ietnefs and peace Jl:all mark his paths : he Jl:: all raife the fallen,

^°' and afiiSled, till truth at length fall univerfally triumph ; and all the

21. gentiles fall truf in his natne.

22. Some time after, Jcfus again drew on himfelf the malice of the
Pharifees, on the following occafion. He had healed a blind, and

*3- dumb man, who had alio been poffelTed with an evil fpirit. This

miracle had been much celebrated; and the people fcrupled not,

24- every where, to declare him to be the Melliah. The Pharifees
hearing of it, came from Jerufalem to quiet thefe rumours by in-
(lilling into the people, that Jefus caft out devils by means of a con-
25- 2 . 27- federacy with them. Jefus aflced them. How they .thought it pofTible ,
for the devil to league againft himfelf .'' Befides, faid he, if I caft out |
devils through a combination with devils, through whom do your '^
• ' ' .- ^ Juialio-— '-^ —

20. Flax was uftd by the Jews in lamps. ^moahingflax^Zt^^art is equivalent to sn expiring
lamp ; and conveys the fame idea as a bruifed reed,— Till he /end forth judgment unto 'viilory. i. c.
till lie eftablilh his religion.

24. See Markiii. 22. . ■',■.'*,.'.:

27. This is a difficult pafTage, It feems to appearnot only from Jofephus, and other Jewjfh
writers, but alfo from the fcriptuies themfelves, that the Jews ufed fomet'mes to caft out devils
by exorcifm. If they did it by the power of God, their miracles feem to depreciate thofe of our
Saviour.— —But I fuppofe the cafe to be this. Thefe exorcifms were fimilar to the ancient ora-
cles ; and were a fort of juggle, or confederacy, between men, and evil fpirits, which before
Chriftianity, we have much reafon to believe was the cafe. At the fame time, as the Delphic
prieft pretended to divine authority ; fo alfo did the Jewifli exorcill. Our Saviour therefore
well knowing that the Pharifees would never allow the exorcill to derive his power from evil

fpirits; defires only that the fame fuppofition may be made for him. It is prob<ible alfo,

that our Saviour's difpofleffion of an evil fpirit, and an exorcift's, might differ in this, that,
in the former cafe, the evil fpirits could never return ; fee Mark Lx. 25. In the latter the cure
might be temporary.

Others again are of opinion, that the Jewlfli exorcifm was mtrcly z. juggling attempt. We
find, in faft, that at leaft it fometimes failed, as in the cafe of Sceva's fons. (Afts xix. 13.) i

And it feems probable, that if the exorcifts could have afled by their own power, they would j

have made no attempts in the name of Chrift; as we And they did. 1 There remains a dif-
ficulty however on every fuppofition.

friends

• S T. M A T T H E W. 33

friends caft them out ? If you do not fuppofe them to make fuch a
confederacy ; furely you carry your malice againft me to a very
unreafonable length by fuppofing me to do fo. If then you are 2s.
forced to allow, that I caft out devils by the power of God ; you
muft alfo allow, that the religion I preach, comes from God. I 29.
have plainly fhewn you, that I am ftronger than the devil, by dif-
poflefling him. As our aims therefore are wholly different, you 3°-

may judge what mine is, by it's oppofition to his. Since therefore ,,, ^2.
the divine authority, by which I adt, is fo fully apparent, he who
through malice afcribes thefe works to the devil, can have no ftronger
means of convidlion. He cannot be more hardened; and therefore
this is the moft difficult of all fms to be wafticd away by repentance,
and pardon. Make then the tree good, if you expedl to have the 33' 34'
fruit fo. Rediify your hearts. The tree, and it's fruits do not more
agree, than a man's heart, and his converfation. The good heart 35-
as naturally throws out virtuous fentiments, as the bad one docs
uncleannefs, and blafphemy. And be well affured, that your 36, 37.
wicked words ftiall be called into queftion, at the laft judgment,
with the fame ftriftncfs, as your wicked adrions.

29. This verfe, I think, may be ufed as an argument againft thofe, who do not allow thefc
to be real pofTeffions.

30. The more obvious meaning of this verfe, is, that in Chriji's kingdom there is no medium :
•we muji either be the fubjeSls or the enemies of it. But this fcnfe does not fo eafily connedt with
the context.

3 1 . Nobody can fuppofe, confidering the whole tenor of Chriftianity, that there can be
imy Jin, which on repentance may not be forgiven. This therefore feems only a flrong way of
expreffing the difficulty of fuch repentance ; and the impoffibility of forgivenefs without it.
Such an expreflion occurs Mat. xix. 24. It is eajier for a camel to go through the eye of a needle,
than for a rich man to enter the kingdom of heaven ; that is, it is very difficult. That the Phari-
fees were not beyond the reach of forgivenefs on their repentance, feems to be plain from
ver. xli, where the repentance of the men of Nineveh is held out to them for an example.

36. The word «fyo» (unworking) figniiies, ivicked, according to the Jewifli idiom.

F While

■A

ST. MATTHEW.

,g. While Jefus was thus fpeaking, fome of the Pharlfees deiircd he would

fhew them a fign from heaven, as a proof of his divine authority.

39. You have had figns enough already, faid Jefus, to convince you.

40. No farther fign fhall be given you, except that of the prophet Jonas.
As Jonas was reftored to light, after he had been three days in the
whale's belly; fo {l;iall the fon of man be raifed, after remaining

41. three days in the earth. But as Jonas is a type, let the men of ^
Nineveh be an example to you. They repented at the preaching *
of Jonas, who performed no miracle among them : but you tura »
a deaf ear to one, who teaches you under the manifefl authority of iL

42. God. The queen of Sheba took a long journey to hear the wifdom *
of Solomon j while you rejed the voice of heavenly wifdom itfelf,

43. 44. 45. which even cries in your ftreets. — When an evil fpirit, having been- V

caft out of a man, returns to him again, accompanied with other |

evil fpirits ; the laft ftate of that man becomes worfe than the firfl.
Such is the cafe of this wicked generation. ft

1 ;

38. The expedlation of the fign, which the Jews required, feems to have been founded
principally on Dan. vii. 13. in which the fon of man is mentioned, as coming on the clouds of
heaven ; and reducing all nations under his dominion.

- 40. Here Jefus predifts his refurreftion, which was the laft, and greateft fign he meant to
give ; on which his apoftles always in their preaching, laid the greateft ftrefs. To the Pha-
lifees, it would not only be a great fign in itfelf; but would ftill be a greater fign, from its
having been predicted. The wonderful circumftance too of Jonah's cafe, would, from its being •!

thus a type of a great event, which ftiould afterward* take place, appear in a new light. If : .

an event fo wonderful as the refurreftion of Chrift, was predifted by any type, or fign, it could !*

only bepredifted by one, which was itfelf alfo of a wonderful nature. ij

42. Queen of Sheba, or Saba, in Arabia Felix, which lies fouth of Judea. This country Tj
being bounded by the fea, is called the uttermofl part of the earth.

43. He ivalketh through dry places, fays the text : it ftiould be, // ivalketh through dry places
(defert places) that is, the evil fpirit walketh, not the man. The beft interpretation,

I think, of this pafFage, is, that the Jews, who were once the favourite people of God>\ (

and had had the evil fpirits, as it were, driven out of them by the law of Mofes ; had now . j

become more impenitent, and more hardened, than the Gentiles themfelves. .,

i
1

ST. MATTHEW.

As Jefus was thus difcourfang with the Pharifees, his mother, and ,s,
others of his relations defired to fpeak with him. Jefus taking this
■opportunity, as he did all others, of giving his hearers an inilruc-
tivc lelTon, faid, Thefe indeed are my natural relations ; but 1 con-
fider thofe chiefly as my relations, who do the will of God, and have
a fpiritual, rather than an earthly connedion with me.

If the fhore vr-ere elevated, as it probably might be, and formed a kind of femicircular
bay, tlie people might range themfelves round it, as in an amphitheatre, and hear with great
advantage.

F 2 ignorance.

CHAP.
XIII.

I, 2.

Soon after, as Jefus was teaching the people by the fide of the lake, *-
and found the croud gathering round him, he got into a boat, and pufli-
ing a little from the fhorc, placed himfelf fo as to be commodioufly
heard ; and thus delivered inftrudtions to them under fimilitudes.

A huibandman, faid he, fowing his grounds, dropped fome of the
feeds on the beaten path; where they found no foil; but lay ex-
pofed, and were foon picked up by birds. Other feeds fell on rocky
ground, juft covered with a flight furface of earth : they rooted
themfelves indeed ; but having no depth, when the fun grew hot,
they withered. Others again fell among weeds, which foon choked
and defliroyed them. But fuch as fell on good ground, properly g

prepared to receive them, flourifhed and produced fruit in great
abundance. Having delivered this parable to the people, he recom-
mended to each of them the particular application of it.

Here his difciples inquired, why he did not addrefs himfelf more
plainly to the people; and Intimated, that the parable was not
fufficiently plain even to them.

To you, anfwered Jefus, I can explain the myfteries of the gofpel
with great opennefs ; to them I cannot. Your fincerity enables you
to receive more and more inflrudion : while their blindnefs, and

lo.

II.

IZ.

6 ST. MATTHEW.

ignorance, and hardnefs of heart fhut them out from that knowledge,
13. which they might other wife receive. I apply to them therefore in

parables, that they may be, as it were, their own inftrudlors

that they may fee, without perceiving that they fee — and hear,

14' "S- without knowing that they hear. For as the prophet Ifaiah fays
of them, They have hardened their hearts ; they have fhut their
ears, and clofed their eyes ; {o as to prevent, as much as they can,

16, 17. my drawing them to repentance. But your difpofitions are of a
different kind : therefore you are blefled with a revelation of thofe
things, which patriarchs, and prophets have defired in vain to fee,
and hear.

18, 19. With regard to the parable of the fower, continued Jefus, the

beaten patli reprefents thofe, whofe hard impenitent hearts would not

30, 21. fuffer the word to enter. The fhallow foil fpread over a rock, holds

out fuch, as, on hearing the truth, receive it eagerly, and feem

in earnefl; but perfecution arifing, like a fcorching fun, they fall

22- away. Again, the weedy ground reprefents thofe, who endeavour

to accommodate their religion to the world : but the pleafures, and

23.. cares of life generally prevail, and choke the better part. Laflly,

13. Another fenfe of this pafTage may be, tf>M if the go/pel had Been preached plainly to them,,
they could not have underjiood it. It follows therefore, that it was better to preacli it in parables ;
which might afterwards be a convincing proof, both to them and others, when they came to
underftand them more clearly.

15. This quotation, which our Saviour makes from Ifaiah, appears at fight, as if God har-
dened the hearts of men, on purpofe to prevent their converfion ; but it is common for God to
fpeak by his prophets, of events, that would fall out, in a manner as if he had injoined
them. See Bp. Lowth's note on If. vi. 9.

a?. The ^wicked lives of Chrijlians are fometimes urged as an argument agalnfl: Chriftianlty;
but fo unjuftly, that, in fad, the wicked lives of Chriftians are an argument of its truth.
Here is a parable, defcribing the future times of the gofpel (which may therefore be confidered
a^ prophetic,) from which it feems to appear, that three parts, out of four, of mankind will
Kjeft its falutary influence,

the

ST. MATTHEW. 37

the good foil is an emblem of thofe, in whom the gofpel takes firm
rooting j and having no obftrudion, gives a copious produce.

Jefus ftill continuing his difcourfe to the people, illuflrated the 24.
future ftatc of the gofpel under the following fimilitude.

A hufbandman, faid he, fowed good feed in his field : among 25,
which his enemy fcattered tares in the night. The mifchief at 26.
firft was unperceived ; but the corn no fooner grew up, than the
tares appeared alfo. The fervants of the hufbandman wilhcd them 27^ 28.
to be weeded out. But he forbad itj faying, Let them alone at 2^, 30.
prefent. Let all be reaped together at harveft; and I will then
order the reapers to bind the tares, and the corn in feparate bundles^
the one to be burned, the other to be laid up in my granery.

In another parable Jefus thus illuflrated the progrefs of the 31, 32,
Chriftian religion. It is like a grain of muflard-feed, which when
fown, is among the leaft of all feeds ; but it's growth is more pro-
digious, than that of any other ; in as much as it becomes a tree,
and affords fhelter even to the fowls of the air.

The fame reprefentation, carried fomewhat further, Jefus gave 33*

under another fimilitude. The gofpel, faid he, is like a fmall
portion of leaven ; which being covered with a large quantity of
meal, is not feen at firfl; but beginning to ferment, by degrees
fpreads over the whole mafs.

24. St. Matthew reprefents the difciples as breaking in upon our Saviour's difcourfe to the
people ; which he probably does with a view of placing tlie parable, and the explanation of it
together. But we find from St. Mark, that J^-fus ivaj alone, when the difciples alked the
explanation.

32. In eaftern countries, this plant grows to an enormous (ize.

33. This parable may be confidered, as a kind of prophecy, that the gefpel Ihould in time,
overfpread the whole world ; and tho parables of this texture (as we have feveral of a prophetic
caft) were obfcure at firll ; yet on their completion, they certainly tend greatly to confirm the
gofpeL

Thus

38 S T. M A T T H E W.

M' J 5- Thus Jclus inftrudled the people, as they were able to bear in-

flruilion : and thus fulfilled the prophecy of David, / will open

my mouth in parables ; I will utter dark fay ings of old.

6_ Then Jefus difmiffing the multitude, retired into a houfe with

his difciples, and at their defire, explained to them the parable of the

tares.

37. By the fower, he told them, was meant Chrift — the field was the

.38. world — the corn reprefented good Chriftians — the tares, finners —

39. the enemy was the devil — the harveft, the end of the world — and

40, 41. the reapers, the angels. As the tares therefore were gathered up,

42, 43. and burnt; fo, at the conclufion of all things, the angels fhould fe-

parate the good from the bad : and while thefe fhould be condemned

to a place of punifhment, thofe fhould be conveyed to regions of

happinefs. And let mankind, faid he, ferioufly attend to thefe great

44. truths ! The more they attend to them, the more they Hiall fiad

them the fupport of all their hopes. For the gofpel, added he, is

like treafure hid in a field. He that finds it, tranfported with joy,

fells all he has to purchafc fo valuable a pofTefTion. It is hke a gem

of infinite price, which the merchant runs every rilk to poffefs.

And well may it be confidered of infinite price : for on it depend all

your hopes, and fears. It is that great net thrown into the fea,

which inclofes of every kind. When it is drawn on fhore, a fepa-

45'

46.

47.

48.

49'

50.

34. See Mark iv. 33.

35. Pf. Ixxviii. z.

44. In the under parts of our Saviour's parables, there is fometimes the appearance of an
immoral tendency ; as in the commendation bellowed on the unjujf Jieiuard. Here it feems
againft the principles of equity for a man to conceal from the pofleffor, the unknown value of a
field, which he had accidentally difcovered ; that he might purchafe it himfelf at an under-
price.— — But we want common fenfe only as a commentator on fuch paflages, as thefe.
Common fcnfe fhews us at once, that the inftruftion is not meant to be conveyed in any of thefe
under-parts and trivial circumjlances : but in \ht general /cope only of the whole parable.

ration

S T. M A T T H E W. 39

ration fliall be made — the good {hall be preferved ; and the refufe
deilroyed.

Jefus then afked his difciples, if they fully underftood the meaning
of all he had faid ? On their anfwering, they had; he bad them 51, 52.
lay up then in their memories what they had heard; and imitate
the prudent houfe- holder, who from his ftores produces to his guefts,
according to their feveral conditions, fuch things, as are beft ac-
commodated to each.

After this, Jefus leaving Capernaum, went to Nazareth ; where,
according to his ufual cuftom, he preached in the fynagogue. Here 53, 54, 55,
he was received in a manner, very different from what he might have ^ ' ^^' ^ '
expedled. His countrymen, who had known him from his youth,
blinded entirely by his earthly connexions, would not acknowledge
hi3 divine original. Whence hath he obtained, faid they, this
mighty wifdom ? we are well acquainted with all his relations ; and
all the opportunities he hath had : we can never therefore believe,
that he can be the mighty perfon he pretends to be.

Jefus told them, it was only in his own country, in which a prophet
was received with difhonour : and finding the infidelity of the peo-
ple of Nazareth fuch, as could not at prefent be wrought on, he
left them after performing a few miracles among them.

By this time the fame of Jefus, having fpread through every part
of Judea, had reached the ears of Herod; who, under the terrors

55. Hii brethre?t. AoeAJi^ has a more exteniive fenfe. So among the Latins.
Frater erat, fraterna petoi

58. It is reafonable to believe, that our Saviour never performed a miracle, but where he
forefaw, it might have a good effect in a religious light, either on the perfon, on whom it was
performed ; or on the fpeflators ; thus makmg one aft of mercy lead to another.

1. Tetrarch fignifies a prince over a fourth part of a country. This Tetrarch was the fon of
Herod the great ; who was fucceeded by his three fons, Archilaus in Judcea; and Herod,
ind Philip in the other parts of his dominions. Thus Tacitus, Itberi HerodU tripartita

CHAP.
XIV.

^o S T. M A T T H E W.

of a guilty confcience, declared Jefus could be no other, than John
the Baptifl:, whom he had beheaded, and who had arifen from the
dead.

This wicked prince had long lived in a ftate of inceft with Hero-
dias, his brother Philip's wife ; for which John; with a proper
freedom, had rebuked him. Herod unable to bear, what appeared
to him, fo great an infult, imprifoned John ; and would have put
him to death, had he not flood in awe of the people, who looked
6. 7. 8. upon John as a prophet. It happened however at a folemn feaft,
held on Herod's birth-day, that the daughter of Herodias danced
before the king, and his company, in a manner fo engaging to
Herod, that he promifed with an oath, to beflow on her whatever
{\-ie fliould afk. So inviting an opportunity demanded confideration.
She advifed with her mother ; who ordered her to afk the head of
9, 10, u. John the Baptifl:. The king after exprefling fome concern for the
neceiBty his oath had laid upon him, complied at length with the
requefl. The head was brought, and prcfented to Herodias, who
12. carried it to her mother. After the execution, the difciples of
John were permitted to bury the corpfe ; and when they had dif-
charged this office, they came to Jefus with the mournful account ;
looking on him now as their only mafler.

rexere. Hift. lib. 5. cap. 9.— But ftill there Is great difficulty about that Piiili/:, who was
Herodias's lirfl hufband ; as Jofephus calls him Herod. Dr. Lardner, ftiews (in the firft vol.
of his Cred.) that Herod the Great having feveral other fons, by different wives, who conti-
nued private perfons, it was probably to one of them, to whom Herodias was firft married :
and his name (as Lardner ftiews from other fimilar inftances) might be Philip Herod.

11. It is to this day a praftice in the courts of eaftern princes, to produce the head of a cri-
minal, to evince his death.

12. It does not abfolutely appear from the text, that the difciples of John looked on Jefus, as
their only majier. It feems probable however from this, and other paiTages. And fo far as the
probability goes, it is a good comment on the beginning of the eleventh chapter; as it ftiews,
that the defign of John, on that occafion, was anfwered.

SOOB

S T. M A T T II E W. 41

Soon after this, Jcfus imbarking on the lake, failed along the 13. 14.
fhorej and landed in a folitary place with his difciples. But his
motions could not be concealed ; and great multitudes followed
him by land ; whom he gracioufly received ; and healed the fick
they brought with them.

As evening drew on, his difciples put him in mind of the folitary ,5.

place, they were in ; and of the difficulty the people might find in
providing food, if they were not foon difmifled. Jefus inquired, 16. «7- '8.
what provifion they had ; and being informed they had five loaves,
and two firties, he ordered the people to fit down in ranks ; and
taking the bread, and the fifh, and giving thanks, he brake them
in pieces, and gave portions of them to his difciples, to diflribute
among the people ; thus the whole multitude, confining of five
thoufand men, befides women, and children, not only fatisfied their
hunger; but left behind fragments fufficient to fill twelve bafkets.

Jefus then ordered his difciples to imbark ; and leave him to 22.
difmifs the people ; which having done, he enjoyed a fhort interval
of private devotion.

Night was now come on, and the boat, in which the difciples
had imbarked, was ftruggling with a boiflerous, and adverfe wind.
Jefus, thinking this a proper opportunity to imprefs upon them

13. It does not appear, that this intelligence, as the text feems to lead, was tbe rcafon of
jefus's retreating to a folitary place ; as there is no intimation given of his apprehending any
danger from Herod. Some conneft the 13th verfe with the zd, and confider all the inter-
vening verfes, in a parenthefis.

13. nsfu has this meaning, rather than on foot as our trandation has it. A perfon might tra-
vel OTi^n, and yet either on horfe-haci, or in a (arriage.

£t ^i%«{ wi|®-, wafa rot A^f©

Odyf. y. 325.

If you chufe to go hy land, you may have a chariot.

25. Our Saviour's miracles, I think, may be clafled into three kinds— —fuch as attended

tV folemnity of his birth, and death j to which I add his refurreftion, and afcenfion— fuch

G . a»

2J.

31-

42- S T. M A T T H E W.

by a miracle the great principle of faith, and of putting their truft

in God, which was ever among his firft inflrudlions, went to them,

walking on the furface of the lake. The difciples not knowing him

2(>' at firft through the fliades of night, fuppofed it was a fpirit. But

27. Jefus fpeaking to them, compofed their fears. On this Peter,

■ with more confidence than the reft, called out to Jefus for per-

29. 30. million to come to him. Jefus giving him leave, he made the

attempt : but feeing the waves boifterous, his heart failed ; and

feeling himfelf begin to fink, he cried out. Jefus reaching his

hand to him, intimated that his mifcarriage was owing folely to

32. 33. his want of faith. The wind ceafed, as they entered the boat; and

all who were in it, were fo much ftruck with the miracle, that they

fell down on their knees before Jefus, and acknowledged him to be

the fon of God.

as' conveyed benefits to mankind ; of which the bulk of his miracles confided — «nd fuch as were
mere appeals to the fenfcs of men, without fuch apparent benefit.

Of the miracles of this laft clafs, we have very few inftanccs. Only three, I think, can be
mentioned — the cuding of the fig-tree — the devils fent into the fwine — and tlds of Jefus's
walking on the fca : unlefs to thcfe we add the money taken out of the fifh's mouth.

Wife reafons, no doubt, there were for all thefe miracles ; tho they are not fo apparent to
us.— —With regard to the prefent miracle, it was a common eallerncuftom toinllrud hy Jigns,
or anions, as making the flrongeft impreflion. Thus Ahijah rent Jeroboam's mantle, to de-
note the revolt of the tribes. Thus alfo the rejeiflion of Saul was fignified by the rending of
Samuel's garment; and tlius Agabus binding himfelf with Paul's girdle, prediftei the impri-
fonment of that apoftle. Numerous inftances of the feme kind might be produced. This of
Jefus's walking on tlie fea is one. His fufitring Peter to leave the boat, was well calculated
at leaft as a teil of bis faith, and was a beautiful illnllration of its effefts. According to his
faith, he foimd himfelf to rife, or Jink. • It might alfo be confideredas an inftance of Jefus's .
fewer over nature. Tiuo feet 'walking on 'water, was an Egyptian hieroglyphic to denote
impojjibility; and Job reckons it among the charafteriftics of the Almighty, to treai upontbs
.iva'vts of the fea; Job. ix. 8. If we confider the miracle before us, iii thefe lights, it receives
additional dignity, and weight.

33. The expreffion tiiey ivho 'were in the boat, feems rather to imply the boatmen, than the
difciples ; which lat««r word is generally ufed, when none elfe are meant.

' '■ ' Jefus

S T. M A T T H E V/, 4^

Jefus, foon after, landed in Genefareth, where the Inhabitants ,,^ ^^- ,(^^
hearing of his arrival, quickly difperfed intelligence through the
country J and multitudes of people flocking round him, begged only
to touch the hem of his garment : and none came without finding
the expedled relief.

The fame of Jefus was now fo great, that the dodlors of the Jew-
ifli law thought it expedient, if poflible, to put a flop to it. The
befl ground, which they imagined they could take, was in the matter
of traditions. If they could convince the people, that he defpifed
that ftridlnefs, which they themfelves profefled, they had no doubt,'
but they fhould diminifh his popularity. With this vie^v a body of
them came to him from Jerufalem ; and told him, they had obferved,
with much furprize, that his difciples were brought up in the negled:
of all thofe traditions, which had been delivered to them by their fore-
fathers — that for inftance, it was an admirable fecurity againfl every
poffible defilement, to wafh their hands conftantly before a meal;
but his difciples, they took notice, obferved no fuch purification.

Jefus afked them, how they could find fault with his difciples for
negleding thofe traditions, which in fo many inftances contradidled
the laws of God ? The commandment, faid he, for inflance, injoins

36. If thefe were the Gergafenes, as fome fuppofe, who defired (Mat. viii. 34) that i>e
Jhould depart from their coafts, their faith feems, by this time, to have increafed greatly.

1. Jofephus tells us (Antiq. xviii. 10) that the Pharifees appointed many drift obfervancej,'
which were not in the law ; and had violent difputes with the Sadducees, on fubjedls of this
kind. The men of fafhion, and free thinkers, (the hiftorianobferves,) fided with the Saddu-
cees : but tm (pacia-aiui to tTvvjS^ (7i;//ftfl!;^oii exouTtif, the body of ths people admired the Pharifees.

2. Every thing /fj»^raW /o a religious ufe, among the Jews, was aym, holy. Every thing'
elfe was xotmn fo?n».'o?z, profane, unholy. Thus as food was fanftified by prayer and thankfgiving,'
it was among the ayia ; and therefore was not to be touched with unpurified hands. The
rabbins boaR of a great martyr to this religious opinion, the rabbi Akiba; who, being con-
lined in prilbn, and having but a fmall quantity of water allowed, chofe rather to die 'of thirftj
than to omit wafhing his hands.

G 2 . " you

CHAP.
XV.

lO, II.

12.

44 S T. M A T T H E W.

yeu to reverence, and aflift your parents. But your traditions fpeak
a different language. If, inflead of affifting your parents with any
part of your fubftance, you dedicate it to the ufe of the temple, the

divine command is at once fuperfeded. You hypocrites, examine

the prophet's defcription ; and fee how far you may apply it to your-
felves ; This people draweth nigh unto me with their mouth ; and
honoureth me with their lips ; while their heart is far from me.
But in vain do they worfhip me ; teachitjg for do^rines the command-
ments of meti\.

Then fpeaking to the people, as they Iteod round him, he told
them, they might be affured, it was not what entered into the mouth,
which defiled a man ; but what proceeded from the heart.

Soon after, when Jefus was alone with his difciples, they told him,
they underftood, that the Pharifees were grievoufly offended at what
he had faid to them.

Jefus bad them not be afraid of any confequences, that fliould arife
from their difpleafure. Such plants only, faid he, as my heavenly
father hath planted, (hall be fuffered to increafe. Fear them not.
Their pernicious dodtrine, and all that are led by it, fliall come to
nothing.

Peter then intimating, that he, and his fellow-difciples did not clearly

underftand what Jefus had /aid about defiling the man, defired a farther

explanation of it. Jefus expreffing his furprize at the llownefs of their

17. 18. 19. underftanding, bad them confidcr, that what entered into the man,^

affedled only the body, and could not pofiibly affed; the mind ; fo that

there could be no immorality in eating with unwafhen hands. But

what proceeded from the heart, wicked thoughts, and wicked actions
of every kind, were the only things, that could defile the man.

9. Ifa. xxix. 13.

•f The papifts feem fond of applying fome paiTages in favor of oral tradition, which w& thinic
have no reference to it ; but this paragraph feems direiflly to apply.

Soon

»3'

16.

20.

23-

25- 2^-

S T. M A T T H E W. 45

Soon after, Jefus went into the country bordering on Tyre, and ■^'•
Sidon, where a Canaanitifh woman, a heathen, coming to him, and 22.

addrefling him by the name of the fon of David, befought him to
heal her daughter, who was pofieffed by an evil-fpirit. Jefus at firft
taking no notice of her, his difciples defired him to difmifs her, as
fhe clamoured after them. But he, intending, (hs fhould difcover **

that faith, which he knew flie pofleffed, told her, his office, and
defign led him only, at prefent, to affift the houfe of Ifrael. On
her ftill perfifling to extort favour from him, he added, that it was
not right to take what was thus defigned for the children, and give
it to dogs. It was true, fhe replied; but it could not injure the *''•
children, if the dogs picked up the offals from their table. An js,
anfwer fo clearly comprehending the power, and office of the Meffiah,
drew from Jefus the warmeft approbation of her faith, together with
an affurance, that fhe fhould find her daughter perfc(!lly recovered on
her return.

From the borders of Tyre and Sidon Jefus went again to the lake ^9-
of Genefareth ; and feeing the multitudes thronging round, with a 30-31.
nuniber of fick, and infirm people, he retired to a rifing ground ;
and healing their diforders, he raifed in the multitude a fpirit of
praife, and adoration to God for his mercies to them.

Then calling his difciples, he told them he had compaffion on the 32.

multitude, as they had now been with him three days ; and mufl
have confumed their provifion ; fo that if he fhould fend them
home fafting, he feared the confequences.

22. Why a heathen fhould call Jefus by the name of the fon of David, does not fo eafily
appear. She might have heard him fo called. She was certainly, if not convinced, at leaft,
Ln the way of conviclion.

26. Dog was a common term, by which the Jews ufed to denote ide heathen. Our Saviour
ufes it here, not in the way of reproach, but only to aflift his argument.

The

ST. MATTHEW.

35-

The difciples remarked, as they had done before, the difficulty of
fupplying fuch a multitude with food in the wildernefs; But Jefus
34. 35' 36, finding they had feven loaves, and a few fmall ftfhes, ordered the
people to fit down ; and giving thanks, he diftributed the bread,
and fifli among them, through the hands of his difciples; and the-
offals, after they were all fatisfied, filled feven baikets ; tho the mul-'
3t. tJtude confificd of more than four thoufand people. He then difmiffed

them, and went himfelf into the country of Magdala.

CHAP
XVI.

In this place fome of the Pharifees, and Sadducees, once more
defired him to give them a fign from heaven, as a confirmation of his
2, 3. divine authority. You judge of fair weather, and foul, faid Jefus,
by the appearance of the fky : is it not juft as eafy for you, if you
were fo difpofed, to look into the prophets, and fee in them the figns
4- of the Meffiah ? — But with a people fo hardened, no figns avail : nor

fhall I give you any fign, but, as I told you, on a like occafion,
the fign of the prophet Jonas.

Jefus, having faid this, left them abruptly ; and taking boat with
S' 6. 7. 8. 9. his difciples, pafied over the lake. On their pafiage alluding to the
converfation he had jufl had, he bad them beware of the leaven of
the Pharifees, and Sadducees. They however not well underftanding
him, and recolledling they had forgotten to take provifion, thought
he had alluded to that negled:. Jefus having firft rebuked their inat-

33." The thoughtler^ infidelity of the difciples, after they had feen their mailer fo lately feed
five thoufand people with five loaves, and two fifhes, would have been beyond all belief, if our Sa-
viour himfelf had not, on all occafions, fpoken of it in the moll pointed terms ; Oye of little
faith.— Of aithlefs and perwrfe generation — If ye had faith as a grain ofmuftard-feei. From thefe ex-
preffions we can conceive nothing, but fuch groffnefs as is here defcribed. Indeed it was not till
after our Saviour's death, and the defcent of the Holy Ghofl, that the difciples affumed thofe
great and noble charafters, which ftrike us with fuch admiration. They were yet but mere men ;
they became afterwards infpired apoJiles.——^<iZ the preface to theafts of the apoftlej.

4. See chap. xii. 39.

tention.

S T. M A T T H E W. 47

tention, and put them in mind of the two great miracles of multi-
plying prov^iiions, which he had jull: wrought J explained his meaning
to them ; and fliewed them how the corrupt dodlrines of the Phari-
fees and Sadducees might well be compared to leaven.

Jcfus then went into the parts about Cefarea Philippi, and in- 13

tending now to give his difciples a clearer view of the MefTiah's
kingdom, he began by alking them, (as they had lately been travel-
ling, and preaching through the country) what opinion men, in
general, had conceived of him ? The difciples faid, the opinions of 14
men were various ; fomc thought him John the' Baptifl — others
Elijah — while many thought him Jeremiah, or fome other of the ij,

prophets. Jefus proceeded to afk them their own fentiments about
him. Peter with great vehemence cried out, he firmly believed ,5

him to be the Meffiah. Jefus commending this confeffion of his
faith, told him, the perfedb knowledge of this great truth depended
entirely on the revelation of God's will. This truth, added Jefus,

13. There were two places of the name of Cefarea. The firft was a fea-port of note on the
Mediterranean ; which had been rebuilt by Herod the great ; and named in honour of Auguftus
Ca;far. This is the town fo often mentioned in the Afts of tlie apoftles. But the town here
meant, was an inland-town built by Philip the Tetrarch, who named it Cefarea in honour of
Tiberius Caefar; and added his own name to it, by way of diftinflion.

13. Bowyer conjeflures, that the paflage, at the end of this verfe, fliould be pointed thus.
Whom do men fay that I am ? 'The f on of man. ?

14. The Jews had a notion, that Jeremiah fliculd at fome time appear to recover the ark of
the covenant, which he had hid. See 2 Mace. ii. 5.

18. Some interpreters confider Peter himfclf m the rock, on vvhich Chrift (hould found his
church ; becaufe he was the firft teacher among the Gentiles. And indeed the tvords naturally

five tikis fenfe ; which .is agreeable alfo to other fcriptural expreffions, as that of Ephef ii. 20.
'e are built upon the foundation of the apoftles. At the fame time, the fenfe is more confiftent, when
we confider Peter's confeffion as the rock-; as if our Saviour had faid, (alltiding to t!ie cuftom of
building cafcles, and citadels on rocks) the great truth, that I am the Meffiah, is the foun-
dation of the Chrillian religion. — If the former fenfe be taken, it is however equally applicable
to all the apoftles : See Mat,, xviii. 18, and John ,\x.- 23.

alluding:

«7-

j8.

48 ST. M A T T II E W.

alluding to Peter's name, is that great rock, on which I mean
19, 20. to ertablifh my church to the end of time. To you, my dif-
ciplcs, I give the power of unlocking, as it were, and opening,
the myfteries of the gofpel ; and infpired, as you fhall be, by the
Holy Ghoft, whatever you fhall declare to be my will on earth, fhall
be confirmed in heaven. At the fame time Jefus ordered his difciples
not to mention, at prefent to the people, the great truth of his being
the MefTiah j defiring rather that they fhould themfclves colled it
from what they heard, and faw -f*.
,,. Jefus having now made a plain difcovery of himfelf to his dif-

ciples, proceeded a flcp farther, and opened fome of thofe great

22. truths with regard to his fufferings, and death. But Peter, who
had gained only a general notion of the MeiTiah's ofBce, could not
bear thefe humiliating ideas, and exprclTed himfelf with his ufual

23. warmth againft them. This drew upon him a fevere rebuke from
Jefus, as a perfon darkened with worldly prejudices, which oppofed
the whole fcheme of the gofpel.

24. Jc^us proceeded to tell them, that it was not the Mefiiah alone
who fhould be ill-treated by a wicked world, but that all his fol-

35. lowers mufl expedl the fame treatment. The world indeed, faid he,

will become the great tefl of the fmcerity of men. The contention
will lie between the indulgences of their lives, and the falvation of

t6. their fouls. But they, who think juflly on this interefling fubjedl,

will fee the great difference between the two objedls, and will think
the happinefs of the next world fliould not be rifked for the fake

19. This fcems to be the fcnfe of the words binding and loofing, which was a proverbial ex-

preffion among the Jews ; and certainly relates to things ; not to ferfons, as the papifts conftrue

it. Thingi, Tiotperfom, are evidently alluded to in the parallel places of Matthew (xviii. i8jj

G'fjing the keys, feems to be an allufion to a cuftom among the Jews of giving a key to

their rabbies, when they were admitted to expound the fcripture.

f See Mat. xi. 4. 5.

32. Be it far from thee. Lord ! lAsw; ^o>. Mercy on thee !

^3. Tke word Satan fignifies here an enemy, or opfofer.

S T. M A T T H E W. 49

of any enjoyments, or advantages, in this — always remembering the 37.
ftridl account they muft give at the great day, when the fon of js.
man fhall judge the world. And tho the Meffiah's kingdom,
added he, which throws fo flrong a light on the next world, may
appear now at k diftanccj yet you may be affured, that it fhall
fpecdily be eftablifhed, and in a great degree even in the life- time
offomeofyou, who ftand round me.

CH A ?.

XVII.

Jefus having opened thefe things to his difciples, and given them
fo humiliating a view of the fuiferings qf -the Meffiah, thought it
proper to exalt their hopes, by giving them alfo a foretafle of his
glory. With this intention he led Peter, James, and John, to
the fummit of a lofty mountain; where fuddenly, as they were z.

praying, his countenance alTumed the brightnefs of the fun, and a
fplendid, and glorious light invefted him. On his right, and left, 3.

flood the two great prophets of the law, Mofes, and Elijah, in the
fame refplendent form, and entered into converfation with him.
^ The difciples were rather tranfported, than terrified, at this 4>

glorious vifion j and Peter cried out. Lord ! what happinefs is this !
let us endeavour to fix this ravifhing fcene, and ereft tabernacles
for its reception.

28. This is a difficult paflage. As the Mefliah's coming is introduced here, immediately
after mentioning the lall judgment, many of the early Chriftians conceived thefe words to be a
prediftion of the fpeedy end of the world. When the event began to difparage that interpreta-
tion, it was next conceived, that thefe words held out the deftruiflion of Jerufalem. If they do,
it is certainly rather abruptly introduced ; and not fo eafy, I think, as the interpretation
here given.

3. It is generally fuppofed, that this vifion was exhibited in the night, as St. Luke fays the
difciples were hea'vy 'with Jlesp ; and likewife, that they came down from the mountain the next
day. If this was the cafe, the night would add greatly to the grandeur, and rcfplendency of
the vifion.

H ■ While

II. 12

50 ST. M A T T H E W.

5" While he was fpeaking, an awful voice ifiujng from, the cloud,

proclaimed : This is my beloved fon, in whom I am well pleafed ;
hear ye him.
^- Overpowered by the grandeur of the whole tranfadion, the dif-

7. ciples fell to the ground ; on which Jefus reached out his hand to

9. raife them. When they looked up, the vifion was gone, and they

faw Jefus {landing with them alone, as before.
9- As they defcended the mountain, Jefus forbad them to mention

what they had feen, till after his rcfurred:ion ; as this vifion was at
prefent intended only for their ufe.

While they continued to defcend, the difciples, mufing on what
they had feen, and heard, and thinking this the greatefl: fign, which
Jefus had yet fhewn of his being the Mcfliah, had ftill one fcruple.
The Jews imiverfally believed, that Elijah fliould precede the
Mefliah, in fome glorious manner ; and as he had now appeared
in fuch fplendor, a publication of it, they thought might tend to
convince them. Jefus pointed out the miftaken notion the Jews
had of that-pro^ecy, which mentioned the coming of Elijah, and
,lnf:ii\:. ...;:.; . . . .hniUh od'V of

1 iii' • ■'•>■: :.:i-;oi-

5. The laft words of this voice, are fuppofed to allude to the prediftions qf Mofes. Debt,
xviii. I J.

8. -The faith of Peter is here reprefented exaftly like the fmth of meaner Ghriftians^—fub-
jeft to various paroxifms. On Jefus's aiking, what his opinion of him wasi his faith appeared
railed to the greateft height, ^yhen Jefus mentioned his death, and fufFerings ; it fank. But
on the fight of this glorious vifion. It rofe again. Thus the apoftles themfetves, and meaner
Chriftians of courfe, have occafion frequently tO;Cry, Lcnl, increafe our faith ! Happy is he,
whofe faith having furmounted all obftacles, is at length invariably fixed.

9. Why Peter, James, and John were favoured on this, and other occafioris, we are not
given to underljtand ; nor have we any ground for conjefture. We need r>ot however fuppofe,
that the transfiguration of Jefus, was intended to be concealed from the other apoftles.— —One
thing is. very obvious ; it is certainly a great argument of the truth and fimplicity of Matthew,
to relate the preference of others to himfeff. Kjfliv «lfj

II. The expreflion, flmll come, and rejiore all things, (which is fpoken in the future tenfe,
after the death of John the Baptill,) has led fpme interpreters to conceive, that Elijah ftiould

precede

S T. M A T T H E W. 51

of that fplendid refloratioii of things, which they expeded; and
informed his difciples, that Ehjah had already appeared — that he
had- made that preparation for the Meffiah -, and had fuffered that
treatment, which the prophets had foretold— and that the treatment
of the Meffiah himfelf fliould be exadly the fame. — This charader ,3.

of the prophetic Elijah eafily led the difciples to conceive, that he
meant John the Baptift.

When they returned to the foot of the mountain, they found a ,^. ,5. ,6
great croud ; from which a perfon advancing, defired Jefus to have
compaffion on him. My fon, faid he, is grievoufly afilidled by an
evil fpirit, and I brought him to your difciples, hoping they would
have healed him, but they could not. '

Jefus rebuking their infidelity, immediately healed the young ,7. ,3. ,5.

ZO. ZI.

man.

Afterwards when he was alone with his difciples, they inquired,
why they could not perform the miracle ?

precede Chrifl's fecond coming, as well as his firft. The learned Mr. Medc was of this
opinion : and Milton, who was Mede's fellow-collegian, probably took the idea from him.

The great Tifhbite, who on fiery wheels
Rode up to heaven, yet once again to come.

Par. Reg.

ZO. Dr. Clark paraphrafes the original thus; If you had never fo little fakh in comparifin ;
and indeed the Jews made ufe of the word mnjlard-fced proverbially to exprefs a little thing ;
as they did the phrafe, remove a mountain, to exprefs a great one. Yet, I think theirs is abet-
ter interpretation, who fuppofe it alludes to ihe increajing nature of a grain of muftard-feed,
after it is foun. See Luke xvii. 5. in which the increafing nature of die feed, when fown,
feems plainly alluded to ; which, I think, is a fanftion for our ufing it in this fenfe here.

21. This verfe affords an inftance of the ingenuity of criticifm. A learned writer (fee
enquiry into Demon, p. 47) inflead of £» B-fOiTEti;^;)), y.ai ttiiTetx, by prayer and fajiing; would
read (tho unauthorized,) o woc7t;^£i tr,t;rfix by conjiant fafiing, which he deemed the bcft cure for
what he fuppofed an epileptic diforder. There might be fome colour for this criticifm, if the
difciples had been enquiring about a natural cure of the diforder : but their queiHon was. Why
could not '■Me caft him outP—'Bowyer too, whofe criticifms, I think, are often very refined,
makes the fame correclion, as the author of the Enquiry.

H 2 Jefus

52 ' S T. M A T T H E W.

Jefus told them, it was intirely owing to their want of faith.
Faith, faid he, like a grain of muftard-feed, fown in the earth,
inuft be of an increafing nature. If your faith, faid he, were of
this kind, no miracle could exceed it's power; but God does not
allow fuch miracles as thefe, to be wrought by any, whofe hearts,
and afFedlions are not purified, and exalted by a thorough renun-
ciation of the world, and an intercourfe with heaven.

23. 23. As they returned into Galilee, Jcfus reminded his difciples again,

(as it was always his cuftom to repeat important leffons) that he
fhould foon be delivered into the hands of his enemies, who (hould
put him to death. At the fame time he told them, that on the
third day he fhould rife again. This promife however, fo ill-
underflood by them at that time, did not much alleviate their
forrow.

i4- 25. 26. As they entered Capernaum, they were met by a colle6lor of the
temple- offerings ; who afked Peter, whether his mafter paid that
duty ? Peter mentioned the matter to Jefus,. who alluding to his
being the fon of God, for whofe temple the offering was demanded,
declared his right of exemption : Neverthelefs, faid he, that we may
give no offence, go to the lake, and in the mouth of the firfl fifh
you take, you fhall find a piece of money fuflicient to fatisfy the
demand.

22. The laft place where we find Jefus, was at Csfarea Philippi (Mat. xvi. ij) which was
a town on the borders of Iturea. From hence he went to Capernaum, through the upper
Gallilee, or Gallilee of the Gentiles

27. See a note on chap. xiv. 25, in which I have mentioned this miracle among thofe of
the lowed clafs. it was certainly however a miracle adapted to filhermen ; and might tend

greatly to increafe their faith. .i Befides it would be difficult to fay, how Jefus could with

more propriety have obtained a fupply. If he had created it on the fpot, it might have had

the appearance of a fort of legerdemain or, it might have laid him open to the accufation

of counterfeiting the current coin of the country.

The

27-

ST. MATTHEW. 53 chap.

•^^ XVIII.

The glorious vifion, that had juft been difplayed to the difciples, i.

had not yet fplrituahzed their ideas. They had flill very low con-
ceptions of Chrift's kingdom J and had contentions among themfelves
who fhould be the greateft.

To difpel thefe, Jefus took a child, and placing him before them, 2. 3.
told them, that unlefs they purified their minds from all ambition,
and worldly thoughts, and became in that refpe<£l like children,
they were by no means properly difpofed to be members of his
kingdom. The way therefore, added he, to be the greateft in 4.

the kingdom of heaven, is to endeavour to come as near this pattern
as poffible. Thefe are the perfons whom I acknowledge as mine. 5.

He who receiveth fucli, receiveth me : but he, who purpofely ^

mifleads, feduces, or perfecutes them, draws on himfelf a heavy
■judgment. Offence, and falfehood will ever make a part of the
trials of this world : but woe be to him, who gives the offence, g. g.

and propagates the falfehood. Guard therefore againft the tempta-
tions of the world, which are the principal caufes of thefe mifchiefs.
Tho it's pleafures, and vanities may be as dear to you,- as a hand, -. .

or an eye ; yet part with them freely, if you have any defire to
receive the bleflings of the gofpel. And let it be your conftarit ro.

care to encourage, and draw to my fold, thefe innocent, and
fincere fearchers after truth. Of fuch gentle fpirits confilT: the
blefied inhabitants of heaven, whofe fouls the fon of man came to
redeem. As a fhepherd looks after his ft raying flock, and receives

II.

12. 13. 14.

2. This is another inftance of the eaflern mode ofinflrufling bv example. See note on
chap. XIV. 15. .

6. Beiier for him that a mili-Jioriey iSc. Drowning with a weight about the crimina,l's neck,
was cuftomary ; and became proverbial among the Jews for me-vitabU ruin.

10. The words of the text, their angeli do alixays heboid the face of my faihtr, may bear another
very good fenfe ; intimating (in a Jewifh mode of expreflion) that they are under the peculi;ir
care of God's holy minifters ; agreeably to the pafTage of St. Faul (Heb. i. 14,) are they r.ci
miiiijlring fpirits, fettt forth to minijhr to the heirs offahation?

54 . ST. M A T T n E .W.

more joy from a loft flieep recovered, than from thofe that were
fafe } fo' your heavenly fatiier receives his ; ftraying children, and
injoins all the miniftcrs of his gofpel to recover them to his fold.

15. 16. 17. And even after they become your brethren, be not too fevere. You
muft ufe many means of exhortation with an offender, public, and
private; before you can juftify yourfelf in giving him up. But in

i3. 19. 20. the mode of treating offenders, and other matters, fuch particular

ordinances as you make for the government of the church under my

^ general inftrudions, fliall be eftablilhed; and in all difficult cafes

be affured, that frequent prayer tcrGod will influence his holy fpirit

to dired your confultations.

21. What Jefus had been fiylng with regard to c fences, drew Peter
to put a cafe to his mafter, with regard to the forgivenefs of injuries.

22. To what extent, faid he, are we to carry this duty ? It has no limits,
faid Jefus. However often you are injured, if the figns of real peni-
tence follow the offence, a chriftian is always hound to forgive. At
his own peril he witholds his forgivenefs. — Jefus then gave his
difciples a plain reprefentation of God's dealings with man in this
matter, in the following parable.

19. See Mat. xvi. 19.

19. 20. This feems clearly to relate to the miraculous interpofition of heaven, in the affairs
of the infant church.

24. 28. If we fuppofe the ten thoufand talents, which the fervant owed his mafler, were
golden talents, the fum would arife to feventy-two millions of our money. And if by the
hundred pence, are meant, as is probable, an hundred Roman denarii, the amount of them is
jf 3. 2s. 6d. This calculation however, the the talents wer.e.filver, fhews our Saviour's opinion
of the difparity between the offences, which we commit againfV God, and thofe, which we
commit againft each other.

34. Some commentators, to folve this feeming injuftice of the mafter m reclaiminy a. Achi,
which he had {oxmsWy forgiven, explain the conclufion of the 27th verfe, as if the mafter had
only delayed the exaftion of the debt, which was all the fervant required. But this circumftance
does not at all concern the main point of the parable, to which only we need attend. See a note
on Mat. xiii. 44.

A mafter.

24.

2t;

26.

27.

29.

30.

32-

33-

34'

3S-

XIX.

^ - V— /

I. 2.

ST. MATTHEW. S5

A mafter, faid he, calling his fervants to an account, and finding
one who owed him infinitely more, than he could poflibly pay,
ordered him, and his family to be fold, as the law allowed, in part
of payment. The man falhng on his knees, begged only a refpite.
His mafter pitying his wretched fituation, forgave him. Yet
this very man, going out from his mafter's prefence, and finding
a fellow-fervant, who owed him only a trifling fum, treated him
with violence, and notwithftanding all his intreaties threw him into
prifon. The matter prefently came to his mafter's ears, who
calling the ungrateful fervant, after a fevere expoftulation im-
prifoned him, till his own immenfe debt Should be difcharged. —
Such, added Jefus, is the manner, in which God will treat thofe,
who indulge an implacable hatred againft their brethren. C H A P

-After this Jefus . went from Gallilee into Judea, where he was
attended, as ufual, with a multitude of people, whofe diforders
he healed.

Here fpme of the Pharifees came to him, inquiring, with infidious
intention, whether it were lawful for a man to put away his wife
for: any caufe he pleafed ? Jefus reminded them of the original law
of marriage at the creation ; and of the indift'oluble union, which
it implied. They aiked, why Mofes then allowed divorces on
various pretences ? Jefus anfwered, that Mofes allowed them to g.

prevent worle confequence§ ; but that God Almighty's law was
ftill more ancient: and that in fadl, whoever divorced his wife,

■3. The infidious intention of the Pharifees feems to have confifted in their reducing Jefus
to the dilemma of denying his own avowed doftrine (Mat. v. 31) on one hand ; or of contra-
dicling the law of Mofes (Deut. xxiv. 1 2) on the other ; which tlie glofTes of their rabbles made
to allow great liberties in the ntatter of divorce.

9. Milton, who put away his wife for another caufe, endeavours to juftify himfelf by a Angu-
lar interpretation of this text, which would open grsztlntituie^—exceff /or ai/u/teyy,' /ayj ie,
or any thi)!^, ivhich ivoiild te to thehujband asgrie'vcius, and intolerable as adultery. •'-'?\

except
)

4. 5.

ST. MATTHEW.

10.

II. 12.

13. 14. 15.

16.

J7'

tl. 19.

except for adultery, and married another, was himfelf an adulterer;
and whoever married a woman thus put away, was an adulterer
Kkewife.

The difciples afterwards pondering, on what Jefus had fiid, told
him, they thought, if that were the cafe, it were better to abftain
entirely from marriage.

Jefus faid, the neceffities of the world were fuch, that men
could not generally abftain : but when wife and good reafons inter-
vened, they had an option.

As they were fpeaking, fome people, through a great opinion of
Jefus's holinefs, brought young children to him, defiring, he would
lay his hands on them, and blefs them. The difciples rather dif-
countenancing this, as an unfeafonable interruption, Jefus interfered,
and calling the children to him, took them in his arms, and bleffed
them. He then propofed them to the people, as he had done to his
difciples a little beforef-, as patterns of that innocence, and purity,
which he required in thofe, who were converts to the gofpel.

Jefus foon afterwards was met by a young man, who accofling
him under the title of good majier, defired to know, what he was
to do, to obtain eternal happinefs .'' Jefus obferving, that by this
addrefs, which belonged only to God, he fecmed to acknowledge
him to be the Meffiah, told him, that the way to obtain eternal
life, was to keep the commandments. The young man defired to
know, which of the commandments ? Jefus mentioned feveral ; which

the

f See Matt, xviii. 2.

18. Some commentators have wiftied, that our Saviour had been more ample in his advice
to the young man, who enquired the -way to eternal life. He gives him no iaftruflions with
regard to faith ; to the love of God ; or the purifying his affeftions : He prohibits only a few
grofs crimes, and orders him to honour his parenti ; for the j)Tecept of le'ving its neigilour is
fufpefled by many, particularly by Origen, to be interpolated; both as it is not one of the
commandments, and as it is not mentioned in the parallel places of Mark (x. 19) and Luke
(xviii. 20.)

S T. M A T T H E W. sy

the other with great promptnefs, declared he had obferved from ^o, zi.
his youth. Jcfus then told him, he would put his religion to the
tcft. You have acknowledged me, faid he, to be the Meffiah : let
me now fee the ftrength of your faith. Give what you have to the
poor ; truft God for a treafure in heaven ; and follow me.

The young man, not prepared for fuch a trial, retired in confufion ; ^z.

for he was very rich.

Jefus obferving to his difciples, as the young man departed, how 23, 24.
very oppofite the things of this world were to thofc of the next ; You
fee, faid he, how almofl impoflible it is, for a rich man to be a con-
vert to the gofpel.

The difciples feemed touched with the perilous ftate of the fal- 25.
vation of mankind ; as all people had more or lefs, of this world's
goods. But Jefus looking on them with an eye of tendernefs, faid, 26.

I fpeak of thofe only, who, like this young man, place their happi-
nefs in their wealth. They, who truft in God, however rich, may,
through his divine alTiftance, overcome the world.

Here Peter, in the name of himfelf and his brethren, declared 27.
they had left all for the fake of their mafter ; and afked what their

To obviate this obje<flion, it muft be remembered, what is the fcope, and aim of the relation
before us. This forward young man is not introduced here wth a view to be inftruiled in the
truths of religion ; but merely as an example, to Ihew, how an attachment to the world fets our
principles, and praftice at variance. Nor did it fignify giving him any of the purer doclrines of
the gofpel, till he had (hewn, that he had received the firft great principle of it ; that of faith
in Jefus as his maftir, whom he plainly feemed to acknowledge as the Mejjiah. Some commen-
tators indeed fuppofe the young man did not acknowledge Jefus to be the AlelTuh ; and that
Jefus for this reafon meant to rebuke him, for calling him good majler ; but the progrefs of the
narrative, I think, feems to require the interpretation I have given ; for it was furely unrea-
fonable to expeft the young man ihould fell all he had, and give it to the poor, and then follow
a perfon, of whofe prctenfions he hr.ew nothing.

24. Some for zzuji^.ov read v.a^.i>.t,t, which makes the fenfe run. It is eafier for a cahU rope,
&c. — But I rather fuppofe the common reading right : for a fimilar expreffion occurs in the
Talmud : " No elephant enters by the eye ofa needle."

I reward

ST. MATTHEW,

2S, 29.

30.

CHAP.
XX.

— , '

2. 3> 4'
6, 7, ij,
10, t J,

12, 13. 14,

.5. -6.

reward fliould be ? Jefus told them, their reward fliOuld be propor-
tionally great j and in general allured them, that whoever fat loofe
to the things of the world for the fake of religion, fiiould be recotn-
pcnfed abundantly in this life, and everlaliingly rewarded in a life to
come. — But many, he added, who feem to be among the moll; dif-
tinguiflied, are in fad: the leaft. The Jews particularly, tho the firft-
called, and moll: favoured people, would, like this young man, rejedt
the offers, which God deligned them. God's equity therefore, faid
he, in holding out thefe bleffings to the gentiles, may be thus illuf-
rated.

A hufbandman went out early in the morning to hire labourers intd
his vineyard j with whom he agreed at the price of the country.
Afterwards, at different times, and even at a late hour, he went out ;
and finding others {landing idle, becaufe they had no offer of em-
ployment, he lent them alio into his vineyard. In the evening, they
^vere all called together ; and all received the fame wages. But
they who had been fent into the vineyard in the morning, reprefented
it as a hard cafe, that they had received no more, than thofe, who
had wrought only a fliort evening-hour. On this the mafter of
the vineyard gave them a fevere rebuke ; " My friends, faid he,
I have done you no wrong. Have you not received the price, for
which we agreed ? Take it therefore, and be content. Have not
I power to chufe the objefts of my owr^ bounty ? Are my kind

2?. The expreffion, ye Jhall Jit on twelve thrones, judging the fwelme tribes of I/racl, feems to
be onlv an eaftern mode of expreffing the high degree of dignity, which Chriil promifed to iiis
apoftles. As this was fpoken to the twelve ; we cannot fuppofe it could be meant in its literal
ftnfe of Judas : and St. Paul particularly fpeaks of himfelf, as expeding future judgment : i
Cor. iv. 4.. and again Rom. xiv. 10.

I. This parable is fuppofed to be taken from the Jerufalem Talmud, only differently appli-
ed. It is very evident, that it was our Saviour's method, on all occafions, to teach by fuch
proverbs, parables, and images, as were the moll familiar.

intentions

S T. M A T T H E W. ^9

intentions to be retrained by your narrow opinions -f- ? — Thus, added
Jefus, God Almighty grants the gentiles the fame favours, which
he had granted the Jews, if they obey his will as foon as
they are called. But among fuch numbers as have received this
gracious call, how few arc there, who have the wifdom to ac-
cept it !

As Jefus was now approaching Jerufalem, he thought It proper, ij, ^g, 19.
a third time, to put his difciples in mind of his fufferings, and
death; and opened this great event ftill more explicitly to them
by adding fome new circumflances, particularly that he fhould be
delivered into the hands of the gentiles ; but concluded all with
an aiTurance, that he fliould rife again on the third day. Their
conceptions however of what he meant, were ftill fo very low, that
tJie mother of two of them, James, and John, hearing of the
refurredion, and conceiving it to be fome great event of worldly
felicity, came to him, with her fons, to defire of him a
diftinguifbed place for them, in that kingdom, whatever it
fhould be, which he was about to eflablifli. Jefus told her, fhe
knew not what fhe afked — that fhe did not underfland the nature
of his kingdom — that it did not lead to worldly pomp and glory;
but to fufferings, and death — and tho her fons might, and cer-
tainly fhould follow his painful fleps ; yet feats of diflinguifhed
eminence in his kingdom were not to be given through tavour, or

f As our Saviour's parables have frequently a double view, this parable feems not only to
iUuftrate the cafe of the Jews, aad Gentiles; but the cafe of all individuals of everv nation,
whom God accepts, according to the improvement of the opportunities they have had.

ig. This was very remarkable. It all along appeared, that the Intention of the chief-priefts
led to private aiTaffination, or ftoning Jefus in a tumultuary manner. But he now informed
his difciples, of what never entered into any body's head,— .'^a/ if fhou.ld he (ieli-venti it the Re.
mans. — Tho6 this great event was brought about, by the enemies of the gofpel, in fuch a way
as to confirm the truth of it in-the Itrcmgeft manner. Ml this luas tlout that the Jcrij^tures mifbt
hfulflUd.

I 2 partiality;

2Q, 2S.

2i. 2^

• rr

H-

69 S T. M A T T H E W.

partiality ; but to thofe only, whom God fliould fee properly pre-
pared for them.

At thefe ambitious dcfigns of the two brothers, the reft of the
difciples, not wholly devoid of the fame ideas themfclves, took
offence,
js, 26, 27, Jcfus obferving the heart-burnings, which were thus rifmg among
them, called them together, and told them, thefe were notions,
which belonged only to the ambitious rulers of this world, not to
the difciples of the gofpel. My difciples, faid he, muft have humble
hearts, in which no ambitious thoughts can harbour. They muft
endeavour to be the greateft, by confidering themfelves as the Icaft.
They muft condefcend to be the loweft on earth, before they can
expedl to be among the higheft in heaven. They muft imitate
their mafter, who came into the world, not to he received with
pomp ; but to fpend his life in fufferings, and finally to lay it down
as a ranfom for mankind.

29. Jefus, ftill in his road to Jerufalem, by this time had arrived

at Jericho, from which town a great multitude followed him. In

the road fat two blind men, who hearing, that he was in the

croud, called out, and addreffing him, by the name of the fon of

3'- David, intreated him to have mercy on them; which cry they

32- continued, tho the people rebuked their importunity. Jefus, calling

33. them to him, alked what mercy they widied to receive ? They

anfwered, the recovery of their fight. On this he touched their

28.

24. There cannot be a greater inftance of felf-deceit, than this pafTage affords. In the 27th
verfe of the laft chapter, Peter mentioned his having given up every thing for the fake of the
gofpel ; and no doubt believed he fpoke with great fincerity : for I fuppofe his queftion, nuhat
Jhall lut ha've therefore, (introduced, as it is, after the ftory ofthe rich man) had reference to
feme /a/arir retribution. It appears however, both from his being angry at James, and John;
and likewife from the whole turn of our Saviour's anfwer, that there was ftill a fpirit of ambi-
tion about him ; and that he had ftill a confufed idea of receiving fome great temporal ad'uantage
from his attachment to his mafter. If fuch felf-delufion could enter the fimplicity of an apoftle's
heart, with how much care ought we to guard againft it L

eyes^

S T. M A T T H E W. 6i

eyes, and they immediately faw clearly, and joined the croud,

that attended him. CH\P

■' ■ ■ V : .10..I Dili lO 3. .1 tU iiiyi.iO'J 1 XXI.

Soon after, Jefus arrived at Bethpha'ge,!:astown fituated under ^^

2> 3' 4'

the mount of Olives, about two miles from Teruialem. From hence ;> ^' 7» ^'
he fent two of his difciples to a neighbouring village, defcribing in
what circumftances they fiiould find an afs with her coltj and
inftruding them what to fay to the owner, if he fhould offer to
prevent their bringing them. The difciples following their inftruc^** .

tions, laid their cloaths on the colt, and fet Jefus upon it: while
the people, fpreading their garments, and ilrewing leaves, and

5. Zech. ix. g. Moft of the prophecies of our blefleJ Saviour were fulfilled by the
intervention of other people, without his own concurrence. But this was fulfilled, fays the
objeftor, by himfelf; and certainly there is no great difficulty in fulfilling a prophecy in that
way. — But it may be a&ed, how could fuch a prophecy be fulfilled in any other way ? The
objeftor mull confider, that the chief completion of the prophecy lay in the great concur-
rence of other people, which was neceffary to make up the triumph ; fo that the prophecy
could not have been fulfilled by himfelf alone. The great credit therefore of Jefus aflem-
bled the multitude in a manner, which no other perfon could have done.— —This whole
tranfadion receives additional force, and propriety, when we confider, that it was the
realizing of a typical ceremony, (another mode of prophecy) which was always performed
at the feaft of tabernacles. The people at that time carried branches of palm, and other
trees (fee Levit. xxiii. 40.) with vvliich they ufed to walk in proceffion, crying Ho/a/ina;
that is, /live I befeech thee. Thefe words were always applied by the Jewilh rabbles to the
Mefljah. The people therefore being convinced, that Jefus was the Meffiah, applied tlus ce-
remony direftly to him : and indeed it is evident throughout, that the people were all along
difpofed to receive him as the Meffiah : which they could only be from the miracles, which _

they faw him work, and the prophetic characters, which they faw him fulfil. Horfes

were in little ufe among the Jews, except in war. All the old patriarchs and prophets rode ort
aiTes. Deut. xvii. 16; and Judg. v. 10, &c.

8. It was ufual to fpread garments under great perforiages, and efpecially at the inaugura-
tion of kings. " Then they hajleii, and took every man his garment, and put it under hint, (that is,
under Jehu) at the top of the Jiairs ; and blevu nvith trumpets, faying, Jehu is king. 2 Kings
ix. 13.

KAafof , which is rendered a branch, fignifies properly a fight tivig, or the firft year's (hoot,
which may eafily be broken. St. Mark (xi. 8) ufes the word sToi^aoa,-, which has, nearly
the fame m^amng.-^B ranches from the trees would intangle paffengers, ,j

fprigs

ST. MATTHEW.

10.

II.

12.

forigs in the way, went before, and followed with n fong
of triumph, Hofannah to the fon of David, bleffed is he,
that conicth in the • name of the Lord ; Hofannah in the highefr.
Thus was fulfilled the prophecy of Zechariah, Tell ye the daughter cf
Siorif behold th king cometh wtto thee meek, and lowly, Jittijjg upon
an afs, and a colt the foal of an afs.

In this manner Jefus entering Jerufalem, the whole city was in
commotion, every one inquiring, who he was ? To which in-
quiry voices from every part of the croud were heard. This is
Jefus, tlie prophet of Nazareth of Galilee -f-.

At the temple Jefus alighted, and pafling through the outward
court, he was difgufted at feein* it occupied by buyers, and fellers;

all

f This triumphant entry of our Saviour into Jerufalem wai fo totally difFerent from every
aftion of his humble life, that there muft have been fome very particular reafon for it. It may
be conjeftured, that as Jefus was now about to finifh the great fcheme of the redemption of
mankind by his death, and refurreftion, he might chufe to make thofe wonderful events as
public aspoflible; that all mankind might be witnefles of them. For the fame reafon it may
be fuppofed, our bleffed Saviour chofe to fuffer at the time of the paflbver, not only to fulfil
more appofitely the type of the pafchal lamb ; but alfo becaufe Jerufalem was then crouded with
grangers, to whom thii event Hill farther notified him.

12. Thefe people fold oxen, Iheep, doves, and other things neceffary for the facrifices of
the temple; on the pretence of furnilliing a ready convenience to the people. — The money-
changer was neceffary to convert into currrent coin, the feveral kinds of foreign money, which
were brought by profelytes from various parts of the empire. But as our Saviour thought that
all this traffic was improperly carried on wiihin the precinfts of the temple, and alfo dilhoneftly
conduced, he judged it right to put a flop to it.

Some interpreters fuppofe that no miracle was here intended ; but that the buyers and fellers
durftnot refill Jefus, tTien at the head of fo powerful a body of people — I am not fond of repre-
fenting our bleffed Saviour in any light, in which violence is concerned. I think it prefents a
grander idea to fuppofe, that Jefus awed them into fubmiffion, by the dignity of his peribn and
behaviour. It is not uncommo<i to fee a niuUitude ftruck with awe, on the appearance of a
perfon, whom they refpcft. We have a celebrated inftance of it in our own hillory in tlie cafe
of Richard II; who, tho a mere youth, by a finglc effort of his own, awed into fubmi.Tion
an armed and enraged mukitade. Much more may we fuppofe the divine appearance of Jefus
migbt awe a venal fet of people, convicled by their own confciences ; and who we have no rea-
fon to believe were very numerous. We know that the divine appearance and dignity of Jefus

had

ST. MATTHEW. 6^

all of whom he drove out; faying, It is written. My htHife fhall be 13.
called a houle of prayer j but you have made it a den of thieves.

The fame of his entrance into Jerufalem having foon fpread through >4«

the city, numbers of fick. people were brought to him in the temple,

as had been ufual in all other places ; and with the fame kindnefs,

and compaffion he healed them.

ai ai.v; a ''-li^l;

The Scribes, and chief priefts, who had trejited Jefus with fo 15, 161,17.

much feventy at a diflance, could not be fuppofed to be indifferent

to thefe uncommon proceedings in the very place of their jurifdidlion.

They affembled therefore about him ; and not daring to apply any

dired: force, afkcd him, Whether he countenanced all that ooife,

and clamour, which the people, and children made around him?

Jefus reminding them of apaffage in the Pfalms ; Out of the mouth

of babes, and fucklings, thou hajl perfected praife, left them to apply

it ; and retired to Bethany, a village about a mile from Jerufalem.

In the morning he returricd to the city; and in his way took an jg, iq,
opportunity, from a barren fig-tree, which flood near the road, to
give his difciples, at this approaching time of trial, a vlfible inflance
of the nature of faith. On his finding the fig-tree, flourifhing in
appearance, but without fruit, he forbad it ever again to bear any ;
and the difciples exprefhng their furprize on feeing it wither, Jefus
exhorted them to confider what they had feen as an emblem of bar-
ren faith : implying, that when faith was accompanied with works,
as the tree fhould be with fruit, there was nothing fo difficult, which

had that eiFeft, foon after, even upon a band of armed fohliers. (John xviii. 6) We know alfo
that Jefus himfelf, on another occafion, difclaimed all human affiftance : If my kingdotn luere
of this ivorU, then nvouU my fer'vants fght, that I JhouU not be dcliiiered to th( Jeivs ; but tiovj is
my kingdom not from hence. John xviii. 36.

13. See Ifa. Ivi. 7. Jer. vii. n..

It6. Pf. viii, i.

64.

ST. MATTHEW.

f5«

24.

25-

26,

27-

28.
29.

30.

3'-

it might not effedl-f- ; as there was nothing more efficacious with
God,' than prayer founded on faith.

■ As foon as Jefus entered Jerufalem, he went into the temple, and
began to teach the people. But the Scribes, and Pharifees interrup-
ted him J and gathering round, defired, he would inform them. By
what authority he adled in fo commanding a manner ?

Jefus, knowing it was in vain to reafon with them, anfwered them
by a queftion. Tell me firft, faid he, whether you confider the
miflion of John the Baptift, as divine, or human ? This queflion of
his, in faft included an anfwer to theirs ; for whatever was the au-
thority of John, fuch alfo was the authority of Jefus. It perplexed
the Pharifees therefore not a little. If we fhall acknowledTC, faid
they, the miffion of John to be divine, it immediately recurs, why
then do you not believe in Cbrift, whofe authority he proved? On
the other hand, if we declare, we believe it human, we are in danger
from the multitude; for the people believe John to have been a true
prophet. They anfwered therefore, they could not tell. It is to no
purpofe then, faid Jefus, for me to give you any further anfwer to the
qucftion you demand.

Jefus then ipoke the following parable : A certain man, faid he,
had two fons ; whom he ordered to work in his vineyard. One of
them at firil refufed ; but afterwards coming to himfelf, he repented,
and went. The other with great reverence, received his father's
orders ; but in the end never went into the vineyard at all. Which
now, continued Jefus, was the more obedient fon ?

The former undoubtedly, they faid.

Jefus

f This idea indeed is not expreffed in our Saviour's words ; but it is fo ftrongly implied in
the circamftances of the aftion, as to render words needlefs. Remo'ving a mountain is only

an eaftern figure for performing a difficult matter. It is to be remembered alfo that fuch a

prayer as is here fuppofed, will never be direfled to improper objefts.

31. From the mention made oi publican! and harlots, one (hould rather be led to fuppofe,
that Jefus meant to fhew the chief priefts and eldsrs, tJiat fuch as they efteenied the mod pro-
fligate

8 T. M A T T H E W. 6$

Jefus then, in very plain language, gave th^m to underftand, this
was juft the cafe between the Gentile world, and them — and that, in
fadl, their heathen neighbours were better difpofed, than they were,
to embrace the gofpel. You, faid he, will not even acknowledge 32.

the divine miffion of John ; which the moft abandoned of the people
acknowledged, and repented on his call.

Jefus then by an apt fimilitude, reprefented to them their behaviour 33*

to God under the difpenfation both of the law, and the gofpel.

A houfe-holder, faid he, planted a vineyard ; and having fenced it,
and furnifhed it with every thing proper, put it into the hands of la-
bourers, and took a journey. At the feafon he fent different fervants, 34, 55 36.
at ditferent times, to colledt the fruits. But the labourers treated
them all with indignity, and cruelty, and even put fome of them to
death. At laft, he fent his fon ; not doubting but they would treat ^'''

him with proper refpedl. But it fell out otherwife. The labourers 38.

thinking, that if they fhould deftroy the heir, the inheritance fhould j^.

be theirs, killed even the fon himfelf. What therefore, added 40.

Jefiis, fhall the mafter of the vineyard do to thofe wicked labourers ?

No doubt, faid the Pharifees, he will punifh them with jufl 41.
feverity ; and fend other labourers into his vineyard.

fligate, were nearer the kingdom of heaven, than they were : but from the drift of the para-
ble ; and the allufion to two fons, which is not fingular (fee Luke xv. i i.) it rather appears
as if Jefus meant an oppofition between the Jews, and Gentiles. See alio verfe 43 of this
chapter.

35. Our Saviour obliquely gives the form of a prophecy to this parable, which is copied,

with a very few alterations, from the 5th chapter of Itaiah. Digging wine-pr-effes. Sir

•. J. .GharJin fays, is ftill practifed in Perfia.

37. It may he they -Mill re-vet-ence my Jon. This is merely an ornamental circumftance ; for we
■ arc aTTurcJ, Tjodforefaw the death (5f'Chrirt.

41. Bowyer conjeilures, that ?.£7bc-»» -^uroi fhould be omitted. The fenfc will then be, What
Tvyillbe do tn thofe hujbandmcii? He -will dejiioy, &c. This makes the palTage agree with Luke xv.
1 6, where the chief prieih anfwer, God forbid!

K Did

ST. MAT T H E W.

42.

44-

45-
46.

CHAP.
XXII.

3.3' 4> 5'6-

7, 8, 9. 10.

11,

13-

Did you never read, continued Jefus, that the Jlone which the buil'
tiers rejeBed, is become the chief Jlone in the corner ; uniting the different
parts of the building together ? He then told them, that if they con-
tinued thus hardened, all offers of grace fliould be taken from them,
and given to thofe, who would accept them with gratitude ; and thai:
in the end, if they continued impenitent, the weight of that corner-
ftone, which they had fo long defpifcd, fliould fall upon them, and
finally crufti them.

This converfation fo plainly directed againft the chief priefts, and
Pharifees, incenfed them to fuch a degree ; that they wiflied to appre-
hend Jefus ) but durfl not do it at this public feafon, becaufe of
the people, who confidered him with the higheft veneration as a.
prophet.

On another occafion, about this time, Jefus reprefented to the
Pharifees, the danger of rejed:ing the gofpel under the following fimi-
litude.

A prince, faid he, on the marriage of his fon, made a great feaft;
and when it was ready, fent his fervants to call the guefts, whom he
had invited. But they in (lead of accepting the invitation, made light
excufes ; and fome of them even ill-treated his fervants. The prince
incenfed at this behaviour, ifTued, at the fame time, an order to pu-
nifli thofe wicked people j and an invitation to other guefls. The
lervants, accordingly gathered all they found, from the roads, and.
other places of public refort ; till the room was intirely filled. The
king then coming to fee his guefts, obferved a perfon,. who had not

had

42. Pfa. cxviii. 22.

7. He fent out his troops, and deftroyed thofe murderers, and burnt their city. This feems to al-
lude to the Roman army deftroying Jerufalem. If fo, we have at once a parable and a
prophecy.

12. This parable was intended chiefly to fhew the Jews, that the ofFers of grace, which,
they rejeded, fhould be made to the Gentiles. But the latter part of it might be meant to

eheck

ST. MATTHEW. by

had the precaution to put on a weddlng^garment. He accofted him
in fuch language, as was due ; and finding him without excufe, he
punifhed him as he deferved. From hence Jefus gave liis hearers to 14.

underlland, that every one, was not among the chofen, luho in ap-
pearance accepted the call.

...The Pharifees highly irritated at thefe difcourfes ; and finding the 15,16,17.
difficulty of effecting any thing by violence againfl Jefus, refolved, if
poffible, to infnare him in his difcourfe.

It was a great queftion among the Jews, at that time, whether, as
God's peculiar people, they ought, to acknowledge any temporal
prince ? It was a dangerous queftion alfo; as a decifion, on one fide,
might irritate the Romans; and on the other, the Jews. With this
infnaring inquiry therefore, the Pharifees difpatched fome artful men
to Jefus i who pretending great devotion to him on the account of his
wifdom, and fanftity, afked him, as if to fettle their own confciences,
Whether it were lawful to pay tribute to Caefar ?

Jefus knowing their infidious defign, bad them fliew him the tri- ,3^ ,„_
bute money. On their producing a Roman penny, he afked whofe
image, and infcription it bore ? They anfwered, Csfar's. Give then
to Caefar, replied Jefus, the things, which are Casfar's ; and to God,
the things which are God's.

check the prefumption of all pretenders to God's favour without endeavouring to deferve it, —
It was cuftomary for the bridegroom to prepare garments for his guefts. This man is fup-
pofed in the parable to have intruded without that reqiiiiite. ; ;

16. The Herodiatis are mentioned in the text, as accompanying the Pharifees. As they
were violent party-men, under Herod, in upholding tlie Roman power, they were well-
chofen v/itnefles to be prefent at the conference.

19. The penny, ot denarius, is a fmall filver coin, fomewhat heavier than a fijfpence, tho
not fo broad. Numbers of them are found, at this day, in various parts of England and other
places, where the Romans have been ftationed. The denarius wa^ worth about .feven-pence
half-penny of our money.

21. The Jev.'s accepted this money in payment; and therefore acknowledged Csfar's richt
to receive it.

K 2 An

2Z.

»3'

33-

68 S T. M A T T H E W.

An anfwer Co full of caution, propriety, and wifdom, aftoniflicd,
and filenced them.

Thefe people had not long left him, when a body of Sadducees

came forward- The Sadducees did not believe in a future ftate ; and

brought a queilion, which appeared to them a dired: proof of their

24. point. Mafter, faid they, Mofes enjoins, that if a man die without

iflue, his brother fliall marry his widow, to continue the family.

25, 26,27. Now we can produce an inftance of feven brethren, who had the

38^ fame wife, one after another. If there be a future flate therefore, we

fhould be glad to know, which of thofe feven brethren fhould claim

29, 30. the woman ? Jefus told them, their ignorance proceeded intirely from

their underftanding neither the fcriptures, nor the power of God.

The ftate of the next world, he informed them, was not to be upheld

31. by marriage, which ceafed after this life. He then added, in oppoli-
tion to their general principle, that, if they believed in Mofes, they

32. muft alfo believe in a future ftate. What does God mean, faid he,
when he declares himfelf to be the God of Abraham, the God of Ifaac,
and the God of Jacob ? You cannot fuppofe, that he would ftile him-
felf the God of dead people ; but of thofe patriarchs who were ftill in
a ftate of exiftence.

Thefe things having been faid before the multitude, greatly railed
their admiration of Jefus. But the Pharifees were differently afFedled.
When they faw the Sadducees thus filenced, they gathered again about
it'U'iS-' ^^^i and one of them, with an infidious intention, alked him,

which

32. Our Saviour here reafons with the Sadducees from Mofes (Exod. iii. 6) as they acknow-
ledged only the Pentateuch.

35. There feems to be fome difficulty in this paflage. It does not well appear how the
queiUon was infidious ; unlefs on fome fuch fuppofition, as 1 have made in the text.— (See a
note on the parallel paffage in St. Mark ; xii. 28.) This fuppofition feems the better grounded,
as in the very next chapter our Saviour makes the fame diftinftlon. Ye pay tythe of mint , end
anife, and cummin ; and omit the •weightier matters of the la-.u, judgment, mercy, and faith. Thefe
'ought ye to ha've done ; and not to leave the other undone. Mat. xxiii. 23.

37. The love of God is one point only of the l.iw— yet if you keep it, you will naturally be
led to fulfil every other. So of the fecond commandment (ver. icf\ tho the love of our neigh-
bour

S T. M A T T H E W. 69

which was the great point in the law ? having an eye probably to
fome popular opinions about the ceremonial law. But Jefus referring
him to the moral part of it, laid the ftrefs on love to God, and man;
to eftablifti which great points, he faid, the ceremonies of the law, ^°'

and the writings of the prophets intirely tended.

Jefus then turning to the Pharifees, afkedthem, what their opinion 41,42.
was of the Mefliah, as predided by the prophets ; and particularly,
whofe fon he was ? They anfwered, without all doubt the fon of
David.

How is it then, faid Jefus, that David fpeaking of the Meffiah, in 43. 44.
the fpirit of prophecy, calls him Lord ; faying. The Lord, faid unto
my Lord, Jit thou on my right hand, till Intake thine enemies thyfootjloolf 45.
How can heat the fame time, be David's fuperior, and inferior ?

The Pharifees unable to anfwer this queftion, were confounded ; and ^g^
from this time made no further attempt to infnare him in his difcourfe.

Jefus having thus filenced the Scribes, and Pharifees, thought CHAP.
it right to give the people a juft notion of them, and their dodtrine.
While they continued therefore on the fpot, he told his difciples,
and the multitude around him, that as far as the Scribes and Pha-
rifees juftly expounded the law, their inftrudtions were good : But
take care, faid he, how you follow their example. Their adlions,
land their precepts totally differ. However flridt they may be to
others ; with regard to themfelves, they are fufficiently remifs.
The praife of men is all they feek. For this they add breadth to

bour alfo is orJy one point, yet it will naturally engage us to fulfil every other fecial duty ; as
explained in Romans xiii. 9, 10.— The pafTages of the law, to which our Saviour alludes,
are Deut. vi. 5 ; and Levit. xLx. 18.

44. Pfa. ex. I,

5. The phylaftery was a fcrap of parchment, infcribed with fome paflage from the law of
Mofes, which the Pharifee (interpreting literally Deut. vi. 8 ; and other fimilar paffages)
wore on the front of his cap. The fringe was ordered by Mofes, as we read in Numbers xv.
38. He therefore who wore his phyladery, and his fringe, of the largeft flze, was thpught
to be the greateft devotee.

their

ST. MATTHEW.

1, 9, 10, II,

IZ.

«3-

16,

19.
22.

14-

«7. '8.
ZOj 21,

■H,.2s,

their pliylufteries, and depth to their fringes. For this they feek
the highefl: feats at entertainments, and in the fynagogues. For
this they give each other founding titles, and refpeAable falutations.
But do not you affedt fuch diflindions. Be you humble and lowly-
minded ; and refer all praife to God. To him every degree offelf-
exaltation is difpleafing.

Then turning again to the Scribes, and Pharifees, Highly guilty,
faid he, are you in the eye of God, for oppofing his laft great difpen-
fation in the gofpel. It's gracious offers you will neither yourfelves
accept, nor fuffer others. You hypocritical guides, who fubflitute
long prayers in the room of works of charity ; and make profelytes
only with a view to propagate impiety.

What abfurd diftindions make you in oaths ? How can you con-
ceive, that an oath by the gold of the temple, or by the gift on the
altar, is binding; while oaths by the temple, or altar themfelves,
(which, in fad, confecrate both the gold, and the gift) are invalid ?'
Be aflured, that he, who fweareth by the creature (be it under any
denomination) fweareth alfo by the Creator.

Look into your guilty lives, you hypocrites. See with what
cxadncfs you perform each lefs important ceremony ; yet how lax
you are, at the fame time, in every moral duty. Your outward
deportment is all religious : the fentimcnts of your hearts are polluted
with every impurity. Like adorned fepulchrcs, your outfide is

ij. Horace alludes to this fpirit of making profelytes among the Jews.

. Ac veluti te

Judaei, cogemus in hanc concedere turbam.

Hor. Sat. i. 4.
16. The Jews had ftrange, and abfurd diflinftions about oaths, as appears from various partj
of the Talmudic writings.

23. Tythe was paid for the fervice of the temple. The fcrupulous exaftnefs therefore in
paying it, was confidered by the Pharifees as the perfeftion of religion.

24. Strain out a gnat , rather than Jtrain at a gnat.

37. Sepulchres in the eaft. Dr. Shaw tells us, are ftill sdorned with great care.

fair.

.ST. MATTHEW. 71

fair, your infide mere corruption. You build the tombs of the 29, 30, 31.

prophets, and acknowledge yourfelves to be the children of thofe,

who put them to death ; and yet exceed even your fathers in wicked- 32, 33.

nefs. Your hypocrify indeed may deceive men, but will not enable

you to efcape the juflice of God. Apoftles, and righteous teachers ,

fhall be fent among you ; but you fhall treat them, as your fathers

did the prophets of old — that all the holy blood that hath been fhed.

in the world may be required of this finful nation-|-. — O Jerufalem,

Jcrufalem, thou city polluted with wickednefs, how often hath thy

gracious father called thee to repentance ! how often hath he made

thee the tenderefl:, and kindeft offers of mercy ! but all in vain. Thy ,g_

defolation is at hand. That awful hour approaches, when thy

calamities fhall at length draw from thee an acknowledgment of the

truth.

37-

39-

CHAP.
Jefus having faid thefe things, left the multitude, and retired. xxiv.

As he went out of the temple, his difciples obferved to him the i, x.

29. Jofephus fays, that Herod was at great expence in beautifying the fepulchre of David j
to which St. Peter alludes, Aifls ii. 29.

32. Bowyer conjeiftures, that///j? up, fhould rather be in the future; ye luillfill up.

35. It is a great queftion who Zacharias the fon oi Barachias was. What makes it a diffi-
culty, is an account we have in Jofephus of the death of a Zacharias in a future period, atten-
ded with circumftances very fimilar to thefe of the evangelift. Of this the deift takes advan-
tage. The evangelift, fays he, could not write at the time he pretends, becaufe he alludes
to a faft, which happened thirty years after. — Dr. Lardner, in the firll volume of his Credibil.
feems to have fettled very fatisfaftorily, that our Saviour alludes to that Zacharias, of whom
we have an account 2 Chron. xxiv. 20.

t This fevere inveftive of our blefled Saviour againtt the Scribes, and Pharifees, muft not
be a pattern to us — He knew the hearts of men. Befides we mnfl diftinguilh between
what he faid, as a prophet of the Lord, and what he faid as inftruftion to us. The
prophet was appointed to denounce God's vengeance againft the wicked. Of this we have
many inftances in the old teftament ; and a few in the new.

2. There is no occaficn to confider this as fpoken literally : and yet we are afTured by hif-
torians, that it v^zs. almojl literally ialliWed. Jofephus -tells us, that Titus ordered his foldiers t&
dig up, and overthrow {xaTxciaTrTat) the whole temple j except three towers, which he leR
as a monument of its greatnefs^

grandeur

ST. MATTHEW.

4. S-

6, 7, 8.

9i 10, n,
12. 13, H-

grandeur of It's various buildings. Grand as they were, he fald,
the time approached, when one flonc fliould not be left upon
another. He then afcended the mount of Olives, and fitting down
in full view of the temple, and all it's fplendid buildings, his dif-
ciples continued the difcourfe, and defired to know, what figns
fhould point out the ruin of the Jewifh nation, and the end of all
things ?

In the firft place, fuid Jefus, guard againft deception : for many
falfe MefTiahs fhall arife, and miflcad mankind by their deluiions.
Wars and famines, peftilences, and earthquakes ihall precede that
great dcfolation. You alfo fhall be the fcorn of bad men, who
fhall treat you with every indignity, and put you to death. You fhall
fee alfo a great defertion of the truth. Yet amidft all thefe falfe
prophets, and falfe profeflors, the gofpel fliall have made it's way

3. Jerufalem was built on a hill ; oppofite to which was another hill, called the mount of
Olives. The valley of Cedron ran betwixt them. The foot of the mount of Olives therefore
approached very near Jerufalem, the fome of its more retired parts were at a confiderable
diftance.

3. The difciples probably had but a confufed idea of the queftion. They might fuppofe, that
the deJiruSiion of Jerufalem, and the end of all things, were concomitant events ; alluding to the
great Jewilh ^vifion of time, into the age of the law, and the age of the Meffiah. Their di-
vine mailer however feems to take their queftion literally, as if it included two inquiries. I
' have endeavoured in the notes to mark the limits of each.

'7. .'Ill thofe figns, in an eminent degree, preceded the deftruiflion of Jerufalem. Wars,
famines, peftilences, and earthquakes arc all mentioned. Jofephus is full of prodigies, which
preceded this dreadful event; and even the judicious Tacitus, (Hif. v. 13) thus fpeaks of
them. " Manv prodigies alio appeared, which a fupcrftitioiis people, averfe to the rites of
" religion, refufcd to expiate. Hofts of men, with glittering arms, were feen engaging in the
" he:ivens ; while the whole temple feemcd as if on fire. It's gates were burft open; and a
" voice more than human refounded over the city. The Gods have left you. ' Tumultuous noifes

" of multitudes rul'hing out, were at the fame inft:ant heard." As toimpoftor.s, and falfe

prophets, which our Saviour emphatically takes notice ot, it was indeed chiefly through their
dclufions, and promifes of deliverance, that the Jews were incited to thofe frequent rebellions,
which at length fo highly incenfed the Romans againft them. Sec Afts xxi. 3S. and Jofcph
de Bell. Jud. ii. 13, 4.

even

ST. MATTHEW.

IS.

19. 20. 21-

23. 24.

2!i

even among the Gentiles, before that great event fhall be accom-
plirtied-f-. Then ihall you fee the abomination of defolation fpoken
of by Daniel — the armies, and images of heathen nations, advancing
round the city. On thefe prophetic warnings let all who believe, '5- '^- '7
fly from this devoted place, and pray to God to alleviate calamities,
which fliall be greater, than the world ever before faw ; but which ^z.
God will gracioufly terminate, in his appointed time, for the fake
of his pious fervants. — But above all things take care not to be led
away by the delufions of falfe Chrifts, and falfe prophets, who
fliall endeavour to deceive even thofe, who are eftablifhed in the
faith. I have already warned you againfl: them; wherever they are z-. z(>. 2
pointed out to you in the defert, or in the city, believe them not.

- The

f See Rom. X. 18. 0010^.1.6, 23.

15. See Dan. ix. 27. This abomination, probablj', refers to the fetting up of heathen idols
in the temple.

16. Jofephus, and Eufebius both inform us, that numbers of Chriftians fled from the cala-
mities ofthefiege; and the latter exprefly mentions Pella, a town on the banks of Jordan,
where they found an afylum.

2©. Pray that your flight be 7iot in the luinter. The Talmudifts exprefs themfelves to the fame
efieifl. The Lard Jhenxed mercy on Ifrael. They pould ha've been carried aiuay to Babylon in the
tenth month, 'when all n-vould have perijhcd by the n^inter : but God prolonged the time ; and they --were
led a-j:ay in the/ummer.

23. 24. Some interpreters do not fuppofe this to be a repetition ; but that as the former falfe
prophets appeared as figns before the fiege ; thefe appeared during the continuance of it. It is
true fuch falfe pretenders did arife during the fiege ; but I think our Saviour ftill fpeaks of the
former. All Chriftians were exprefsly warned to fly from the fiege ; and as we are aflured
they did, they were in no danger of being deceived by any falfe prophets, after the fiege
had commenced.

28. If r be not fatisfied with the interpretation of tliis verfe, which I have here offered ; I
mull own, I am as little fo, with the ufual interpretations. I cannot think that the eagles here
are meant to denote either the fwiftnefs of the Mefliah's coming ; or the Roman ftandards, on
which eagles were portrayed. Perhaps the beft fenfe of all is, that it is a proverbial expreflion,
fignifying, that wherever the enemies of religion are ; there, at feme time or other, the ven-
geance of heaven will o'vei-take them; of which Jerufalem fliould be a fignal example.— But tho
this interpretation may agree perhaps better with the luords ; yet the interpretation I have
given feems to agree better with the context; in which our Saviour is oppofing the true

L Chrift

ST. M A T T H E W.

89- 3°- 3«-

32- 33-

34- 35-

36.

The coming of the real Meffiah, like lightening^ pervades every
part of the world : while falfe Mefliahs, like eagles flocking to
their prey, have always fome partial end, or quarry in view.

Then will approach the awful time, when nature difTolving before
the fon of God, and all the tribes of the earth mourning in confcious
guilt, he will lend forth his heavenly minifters, and make the grand
feparation of good and bad.

Thus as the budding of the tree fhews you the approach of fam-
mer ; fo let the iigns I have given you, point out that great event,
about which you inquire. Nor is it far diftant. This generation, be
allured, Ihall fee it fulfilled.

As to that other great event, the end of all things, God hath
referved that as a fecret with himfelf. Be the time of it however

whea

Chrift to tlie falfe pretenders, that fliould arife. — This interpretation, I think, feems to have
ilruck Mr. Addifon, as the jult one : It is probable he alludes to this paffage, and to this ex-
planation of it. In the following words; " How elfe, during the apoftles lives, could Chrif-
" tianity have fpvead itfelf with fuch an amazing progrefs, through the feveral nations of the
" Roman empire ? How could it fly like lightening, and carry conviftion with it from one
" endof the earth to the other ?" Addifon's evidences, &c.

31. From the fudden deftruflion of Jerufalem here firft our Saviour (whofe conftant pradice
it was to draw every fubjedl to fome ufeful point) feems to make a tranfition to the end of the
world; and to temporal death, which may be confidered as the end of the world to every in-
dividual. The idea, which feems particularly to ftrikc him, and give occafion to the tranfi-
tion, is the feparation, which (hould be made between thofe, who fhould be deljroyed in the.
fiege of Jerufalem; and thofe who fhould efcape from it. — If the reader wiflies to fee an
ample, and very fatisfaclory account, of the prophetical mode of bLnding diiFereiit fubjefts ;
and of paffing with rapidity from one to another, he may find it in thebifhop of London's note
on the 13 verfeof the lii. chapter of Ifaiah. — Some interpreters conceive, that in thefe paffages
our Saviour confiders the deftruftion of Jerufalem as a type of the conclufion of all things ;
and in this view mixes the colours of both cataftrophies together. It is not indeed very
eafy to make the f-paration. Thofe grand images employed in the Z9th verfe, the fun Jhall I'v
darkened — the moon Jhall not giije her light, and the flan pall fall from hea-ven-^ZTS certainly
much ufed by the prophets to denote the fall of nations. See Ifa. xiii. 10 — xxxiv. 4. Ezek.
xxxii. 7. — Joel ii. 30.

36. Some very judicious critics make the words »)(xspc» ekcjh! refer, as I have here referred
them, not to the preceding verfes ; but to the conclufion of the 31ft verfc. — Indeed, I think,

S T. M A T T H E W. 75

when it may, It will come fuddenly on the world. The days of 37- 3*- 39-

Noah are an emblem of that great, and awful vifitation. Carelefs,

and inattentive, the bufy world was then employed in all the

ordinary offices of life, when the flood came fuddenly upon them,

and fwept them away. Such alfo fhall be that other great event — 40. 41.

fudden, and, in appearance, undiftinguirtiing, carrying off, and

leaving behind, people in outward circumftances exadlly the fame.

Be therefore continually on your guard. If the hour of death 42. 43.
had been pointed out to man, he would have been fatisfied merely
with a partial vigilance. But it is God's will, that the hour fhould ^^,

be concealed, that man may be always ready.

Let each of you therefore endeavour to be that faithful fleward, 45.

with whom his lord fhall intrufl: his family-affairs. BlefTed, and ^5
kindly rewarded fliall that fervant be, whom his lord, when he comes
fuddenly, fhall find in his duty. On the other hand, if he fliall ^g.

wickedly incourage himfelf in the hopes of his lord's delay; and
inftead of imploying his time properly, Hiall fpend it in a6ts of
intemperance, and oppreffion ; his Lord fliall come fuddenly
upon him ; and appoint him that punifhment, which he fo well
deferved.

Ten virgins, faid Jefus continuing the fubjedl, took their lamps CHAP.
to meet the bridegroom in a marriage ceremony. Such of them
as were prudent, took with them a fupply of oil, which the others

it rather implies a contradiction, if it be otherwife j for our Saviour fays plainly, that the
deftrutlion of Jerufalem ftiould happen during ti>is generation. How then could he fay the time
was afecret ? — Some have held, that mJe* fignifies here (as it does i Cor. ii. 2) to make knoivn,
or declare : but I think we need no fuch declaration to fliew the abfurdity of fuppofing that men
could maie kno'wn, or declare either the laft judgment, or the deftrudlion of Jerufalem.

51. Cutting af:mder \Ma.i a. punifhment literally ufed by fome tyrants. Multos honeftiordinis
medios ferra diflecuit. Sueton. in vita Calig.

L 2 had

JO.

1. 2.

3- 4-

76 S T. M A T T II E W.

5. had negledled. In the mean time, till the proceiTiorr approached,

6- they repofed. But in the middle of the night, fudden notice was

7- given of the bridegroom's coming. On this all the virgins arofe
8. 9. 10. fpeedily to trim their lamps. The wife were in ftantly ready ; but the

imprudent virgins were thrown into great confufion. Then firfl:
they perceived their negledl. Their lamps were expiring; and they
had no oil to refrefli them. While they endeavoured to procure a
fupply, the bridegroom entered; the door was fliut; and all admit-

li- tance denied. — Be you therefore prepared, added Jefus, and always

ready ; for you know not at what hour you may be called.

H- And that you may always be prepared, take care to ufe thofe blef-

fings, whatever they are, which God hath given you, to the beft
advantage. God's difpenfations to man, with regard to his various
gifts may be thus illuftrated.

A mafler of a family, going from home, left in the hands of his
fervants feveral fums of money ; which he ordered them to improve

15* againfl: his return. To one he gave five talents ; to another two ; and

to a third, one ; proportioning the feveral fums to the abilities of

16. 17. each. He who had received five talents ; and he who had received

18. two, trading with them, doubled each his original fum ; while he,
who had received, only one talent, inftead of making any ufe of it,

19. hid it in the ground. After fome time, the mafter returning ,

home, called his f:rvants to account. They, to whom he had ■

trufled the larger portions, paid into his hand, the gains they had.

acquired,

6. The Jewifh marriages were celebrated in the night, when the bride was led home by
torch-light. It was cudomary indeed in many other countries. Statins introduces the nine
Mufes with their lamps, leading a bride home :

Demigrant Helicone Deae, quatiuntquc novena u

Lampade folemnem thalamis coeuntlbus ignem. t^

Syl. lib. 2.

23. The doftrine inculcated ih this parable is,, that whether we are in high circumftances, fe

eriow, if we impro've our talents equally, our revjard alj'o Jhallbe equal; which is a moft com- }'

fortable I'

21. 22.

29. 3°-

S T. M A T T H E W. . ^-j

acquired, together with the original fums ; and each received com-
mendation, and a proportioned reward. Afterwards, he who had 24- 25.
hid his talent in the ground, coming with much contradidory apology,
which only increafed his offence, returned the talent he had received,
intirely unimproved. His lord, giving him a fevere rebuke; in 26. 27. 28.
which he pointed out to him, from his own excufe, his flothful,
and negligent behaviour, puniihed him with proper feverity; and gave
his unemployed talent to him, who had already ten ; faying. That
more lliould liill be given to thofe, who improved what they had j
while they who negledted even a little, fliould not only lofe that little,
but fuffer for the neglcd:.

Jefus concluded his divine difcourfe, with a reprefentation of the
laft judgment. When the fon of man, faid he, fliall appear in his glory ;
fitting on his throne with all the holy angels around him, then (hall be
affembled before him all the nations of the earth j whom he fhall
feparate, and divide, as a lliepherd divides his flock. — To them on -4,

his

31- 32- 33-

fortable doftrine to thcfe in low flations. Th^Jlalion Is nothing ; the impro'uement is all. — This
doiflrine is mentioned by Mr. Necker, the French financier, as one of the diftinBi-ve characlers
of the morality of the gofpel, in his excellent book on the Importance of religious
fentiments.

29. From him that hath not, Jhall he taken away even that luhicb he hath. Thus Jm'enal, in
a. fimilar manner expreffes himfelf.

Nil habuit Codrus et tamen iliud'

Perdidit infelix nil - -

31. In the former parable our Saviour had Ihewn, that we ought to improve our talents;
in thij, he proceeds a ftep further, and fhews in ichat maimer we ought to improve them— in
afts of mercy, and kindnefs to each other.

31. Some fix the tranfition to a future judgment at this verfe. The 40th, and 41(1 verfjs
of chap. xxiv. have indeed no relation to a laft judgment ; but they are very defcriptive of the
indifsriminate manner, in which death carries off mankind : and the 42d, and following
verfes apply more to this idea, than to the deilruftion of Jerufalem. So does all the beginning
of the xxvth chapter.

34. The phrafe in the original, ivhich hath been prepared for ycu from the foundaticn of the
•world ;, has often been broug^ht to countenarxe God's abfolute decrees.- But furely it is prefTed

Jiarftily;.'

78 S T. M A T T H E W.

35- 36- 37- ]jis nVIit hand, he fliall thus fpeak : Come, ye blefled, inherit

38. 39. 40. o r ' jf >

tliat flate of happinefs, which hath been prepared for you — that
recompence, which ye fliall now reap for all thofe many adls of
kindnefs, and mercy, which I have received at your hands. They
with great modefly \vill profefs, they never had any opportunity of
doing him fcrvice. To me, in my own perfon, he will fay, you
have not : but I take to myfelf thofe kind offices, which on earth you

41. 42. 4-. ^° tenderly performed to others. Then turning to thofe on his

44- 4S- left hand he will fay, Depart from me to that flats of mifcry, which

your wicked, and impenitent hearts dcferve. He will then remind
them of that want of tendernefs, and compaffion, which they had
fliewn to him, through the whole courfe of their lives. On their
aflerting their innocence, he will inform them, that their un-
kind and cruel behaviour to their brethren, was the fame to him,

46, as if it had been fliewn to himfelf. The awful fentence having

paffed, the final doom fliall fucceoJ : the former fliall take pofleffion
of everlafl:ing happinefs ; the latter fliall be doomed to everlafting

XXVI. mifery Jefus having thus brought his heavenly difcourfe to a

^ ,7 2.^ point, before he concluded it, reminded his difciples once more, but

with

hardily into this fervice ; andean only be fuppofcd to mean, by the faireft rules of interpre-
tation, that the kingdom of heaven is prepared from the foundation of the world, for thofe who
render themfelvcs worthy of it.

35. From the general leiior of fcripture we are not to fuppofe that the ftrefs is laid on occa-
fional afts of mercy, or any afts of mercy' at all, unlefs they flow from a true Chridiah mo-
tive — the devoting of ourfelves, and all our ads of mercy tp God. And yet we may fuppofe,
that when the habit of benevolence is formed, an aft of kindnefs to a fellow-creature, which
flows from this principle, may find its reward, tho wc m.iy not think, at the time of performing
that .-\ft, of its being required by God.

46. It may be remarked here, that the fame word, {atu\wv,) is ufed to exprefs hoik future
putiifhments, and future rt-wards. One ihould fuppofe therefore it means to place the duration of
both, on the fame footing.

I. Here our Saviour concludes that elevated difcourfe, which began at the xxivth chaptvjr,
on a queftion propofed by the difciples, with regard to the timie of the deftruclion of the temple.

From

S T. M A T T H E W. 79

with an exa^lnefs as to time, which he had not yet obferved, that
within two days the feaft of the paflbver lliould be celebrated ; and
that he fhould then be betrayed into the hands of his enemies, who
fhould put him to death.

His enemies were indeed then confulting again ft him. A meeting
of the chief priefts. Scribes, and elders was held at the palace of
Caiphas the high prieft, with a view to put a ftop to the growing
influence of Jefus, and his dodirines : and the queftion was, Whe- 4. j,
ther it was advifable to apprehend him, and put him to death ?
But his credit with the people, and the difficulty of doing it, were
fuch, that after much debating, it was thought an improper ilep ;
at leaft during the enfuing feftival.

In the mean time, Jefus retired to Bethany, to the houfe of Si"- -6

mon, whom he had formerly cured of a leproly. Here a woman 7.

coming in, refpedlfully anointed his head with very coflly ointment ; 8. 9,
at which the difciples taking offence, called it a needlefs wafte ;
and iaid. That ointment of fuch value, might have been fold for a con-
fiderable fum ; and given to the poor. But Jefus told them, flie had «©•

done well. You have the poor, faid he, always with you: but me u.

you have not always. I confider this adlion therefore as an embalm-

From that event Jefus takes occafion to fpeak of the confummatlon of all things; blending
with it the mortality of man, v, hich to every individual has the effed of that confummation.
From thence he proceeds (ftill paraboHcally) to fliew, in chap, xxv, the duty of preparation
for that great event. Thi; very naturally introduces the parable of the ten talents ; which
(hews, tliat every man has his gifts varied by Providence ; that /jis pro/^er preparation muil con-
fift in the improvement of tiiofe gifts ; and that it will be expefted the improvement (hall be in

proportion to the gift. Then the lail great fcene opens — the general judgment; when all

men (hall be rewarded, and punilhed according to the ufe, or abufe, of their feveral gifts.
Here our Saviour' (hews, h'ow much the ftrefs ihall be laid on afts of mercy, and kindnefs.
Thus he brings his dlfcourfe home to the feelings of men : and draws this divine inlltuftion to
one noble, grand, and interefting conclufion.

5. The Romans at the time of die palTover, were fo much afraid of infurreftions, that they,
always doubled their city -guard.

12.

ing

So S T. M A T T H E W.

ij. iiig of my body before my burial: and in whatever light you may

confider it, it fliall always be remembered in her favour.

*4- >5- '^- It was at this time that Judas Ifcariot, leaving Jefus, and l;is fel-
lovv-difciples privately, went to the chief priefts, and offered to
betray his maft'^r to them. They had at that time, dropped the
defign of apprehending Jefus at the paflbver : but on fuch an offer
they refumed it, and agreeing with Judas for a fum of money, they
fen t him back with inftrudlions to give them the carlieft notice of
his mafter's privacy.

7. In the mean time the pafTover approaching, the difciples afked

»8. Jefus, where he would have it provided ? He bad them go into the

city; where they fhould find a perfon circumrtanced as he defcribed;

to whom they fliould make known his intention of eating the pafT-
K 20. over at his houfe. This was accordingly done. The pafTover was

provided ; and Jefus went with his difciples to celebrate it in the

evening.

14. It is probable that Judas had all along followed Jefus through temporal 'vic'vus ; but being
now at length convinced, thai his e.vpe(5l:itions had no grounds ; and having no faith in his
mader's/piyitual promi/e!, he deliberated, how he might turn the miftake he had made in life to
the beft advantage.

15. If the thirty pieces of filver were (hekels (as they probably were) it was the price of

a flave (Exod. xxi. 32) which is very remarkable. The fum amounted to about £3. 15/.

of our money.

16. The Jews had dropped the defign of apprehending Jefus, becaufe of the people; but
having now gotten an opportunity of feizing him privately in the night, they determined to
have him examined by the high prieft, and condemned by the Roman governor early in the
morning, before the people could get together ; and if they could put him fairly into the hand.-:

of the Roman foldiery, there was no further fsar of rcfcue All thij was executed, as it had

been planned.

20. Bp. Pearce inferts here an excellent note, in which he difcuffes the point, whether the
pafchal Iamb was killed in private houfes, or only in the temple. Philo is his authority for the
former fuppofition : Jofephus for the latter. After weighing both fides, he inclines to Philo.

21.

S T. M A T T H E W. 8i

In the midft of fupper, Jefus told them openly, that one of them
fliould betray him. All enquired with great earneftnefs, and marks 22

of forrow, which of them he meant ? Jefus told them, it was one, 23

who even then eat with him. It is neceflary, faid he, that the fon 21

of man fhould die : but that neceflity is no excufe for him, by whom
he is betrayed. That man's (in is great indeed.

On this Judas himfelf had the boldnefs to afk Jefus, whether he 25
were the perfon ? To which Jefus replied in fuch language as
fliewed plainly, that he was.

Jefus then taking bread, bleffed, and brake it, and gave it to his 26

difciples, faying, Eat this in remembrance of my body that is given
for you. Then taking a cup, he bleffed it likewife ; and bad them 27.
all drink of it, in remembrance of his blood, that was fhed for the
remiffion of fins. He then told them he appointed this commemo- 20

ration in the room of the Jewilh pafTover.

After they had thus celebrated the paflbver, they fang an hymn,
and retired to the mount of Olives.

23. He that dippeth ivith me in the dijh ; that is, in the bafon of vinegar, in which the Jews
dipped their bitter herbs at the celebration of the palTover.

25. We have here one of thofe frightful examples of hardened wickednefs, often feen ia

common life, wluch againft all admonition, checks, and remonftrances, obftinately perfeveres

in fome wicked deed, which has been undertaken. Even in improved underftanJings, we

often find the corrupt heart hath its reafonings to fupport the •vjukedeft actions, againll the

Jirongeji con'vi&ion .

29. This paffage in the original is obfcure : but if we compare it with Luke xxii. i6, and
likewife with the event, we are led to fuppofe this to be the moft confident meaning, which the
words will admit. / 'will not drink henceforth, I will have the paflbver now abolifhed j and
wine Ihall be henceforth drunk in a new way, as I inlHtate it. Till I drink it, may be an ex-
preffion equivalent to its being done by my appointment.

30. The words in the original will bear to be tranllated, they repeated a hymn, or thankf-
giving.— It is not every body, perhaps who can fing ; and therefore pfalmody cannot be im-
pofed as a duty,

M Thca

30.

3«

^ S T. M A T T H E W.

Then Jefus again reminded them of his approaching fafferings.
This night, faid he, will put your conftancy to the teft^-That pro-
phecy of the xMefliah fhall be fulfilled -, I ii-il/ fmite the Jhepherd,
3«. and the Jheep fiall be fcattered. Be not however difcouragcd : when
I am rifen again, I will meet you in Galilee.

Peter grieved to think, that Jefus had any doubt of the conftancy
of his difciples, declared, that for himfelf at leaft, nothing could
ever fhake his fidelity.

Jefus checking his confidence, affured him, that, that very night,
before the cock fhould crow, he fhould three feveral times deny him.
Peter with the fame eamefl zeal cried out, he might die with him ;
but to deny him, was impoffible : to which the other difciples af-
fented.

34
35

5 Jefus proceeding a little farther to a part of the mount of Olives

called Gethfemane, from the oil-prcifes, which were there, bad
Peter, James, and John follow him to a more retired part of the
.38. 39. mountain. Here he was in great agony, which drew from him
flrono- expreffions of dillrefs. Then leaving the three difciples a few
paces, and ordering them to watch, he fell on the ground, and
prayed, faying, O my father, if it be pofTible, let this cup pafs from
me J neverthelefs not as I will j but as thou wilt. Returning to

40.

ji. Zech. xiii. 7.

39. What the particular circumftances were, which in fo high a degree imbittered the death
of our blefled Saviour, we are not told ; but certainly they muft have been circumftances of
a verv aggravating nature, which could draw from fo exalted a charafter thofe impaffioned
expreffions, both before, and at the time of his death. How far the guilt of a finful world,
and the office of atonement, might aggravate his lall fafi'erings, who can tell ? In the other
evangelifts, efpecially in St. Mark, our blefied Saviour's agonies in the garden, are exprefTed
in ftdl ftronger terms.

40. We may fuppofe, what is not improbable from the whole tenor of the relation, that the
difciples were not literally ajlap ; tho not in that wakeful, vigilant difpofition, which fo great a
crifis required,

them.

S T. M A T T II E \V. Sj;

them, he found them afleep. What, faid he to Peter, could you not
watch one hour with me ? Watch, and pray, that God may enable 41.

you to bear tl^is great trial, which is coming upon you. The Ipiiit
indeed is willing j but the flelh is weak. Then leaving them again, +j.

he cried with great earneltnels, O my father, it' tlais cup may not
pafs from me, except I drink it; thy will be done ! A lecond time +;, 44.
finding them afleep, he went away, and prayed in the fame impaf- ^-. ^5.
fioned manner ; and finding them aileep a third time ; he awoke
them ; faying. The caufe of your watching is now over. But new
trials approach. The hour of darknefs is at hand. I am now be-
trayed into the power of my enemies.

He had fcarce fpoken, when a number of armed men from the 4'- 4S. 4f.
chief prierts, and elders entered the place, with Judas at their head; ^°"
who according to a fign agreed on, coming up to Jefus, fduted him.
Jefus allcinghim his intention, the armed men immediatelv came upon
him, and feized him. One of the difciples feeing fuch violence 51.
oifered to his mafter, drew a fword, and rtruck a perfon near him,
who happened to be one of the fervants of the high-prieft, and cut
off his ear. Jefus rebuking this violent difpoiition in general, and 5:.
efpecially on this occafion, faid if he wanted aid, it were ealy for

S3-

4 1 . Tif J])irii iKtletd is '■Milling : hut tbt JUjb is vteak. The tendemef* of this excufe is inimi-
table ; and its being uttered in the midft of the greateft diftreis, is a noble tvaniple to uj. I

cannot conceive on what grounds anv commentators, as fome do, fuppofe Jefus to fpeak of
himfelf.

42. The beft commentators fuppofe, that Jefus did not pray for the rtma-val of Jcatb ;
which indeed would have been inconfiftent with the whole fcheme of redemption ; John xii.
27 : but only for the removal of thofe fufferings (whatever they were) which he then under-
went. See Mark xiv. 35, where this cup is explained to mean this haur.

45. This great indifference in the difciples, Ihcwed how little they were vet .ifFefled with

the magnitude of that event, in which they were now about to be involved Bowvcr con-

je(5lures the expreffion, /rt'^ on noiv, and take your reft ; fliould rather be put interrogatively ;
doyouftillf.iep on, and take your reft? Tliis certainly makes the fenfe better.
■ 47. It is probable, that when Jefus retired from the other difciples at Gethfcmane, Jud.*s
took that opportunity tj flip away, and go to the chief priefts.

M 3 him

84 S T. M A T T H E W.

54. him to apply for it in any proportion from heaven. But how then,
he added, would this great work, in which I am engaged, be ac-
complifl:ied ?

j5. Then turning to the armed men, he aflced them, why they came

in that forcible, and fecret manner to apprehend him in the night ^
and why, if they had law, and juftice on their fide, they did not
apprehend him openly in the temple, where he might always have

56. 57. 58. been found ? But your employers, faid he, unwittingly fulfil

the great fcheme of God, and all the prophecies that introduce it.

From Gethfemane the guards immediately led Jefus to the palace
of Caiphas, the high prieft, where the elders of the Jews were
already afTembled.

The difciples, in the mean time, feeing that all was now over,
took the means of fecuring themfelves by flight : but Peter, follow-
ing at a diftance, entered the palace, and mixing with the fervants,,
waited the event.

59. 60. 6i- As foon as Jefus was brought before the high-prieft, every method

was ufed to fuborn evidence againft him : and tho many falfe wit-

, nelTes were produced, yet nothing criminal, in any degree, could

be made out. At length two men depofed, that they had heard

him fay, he was able to defiroy the temple of God, and to build it in

62. three days. It was well known in what figurative fenfe Jefus had

ufed that exprelTion. However the high-prieft, rifing from his feat,.

took it up, as if it had contained criminal matter ; and afked Jefus,

6}, what he had to fay in his defence ? Jefus was filent : on which the

56. I render this verfe> according to a conjeflure of Bcvyer's, who would tranflate, tsto.
Je oAov yiyoKv, all this is done; which makes them the words of Chiill, According to our
■traoHation, they are the words of St, Matthew.

high-prieft

S T. M A T T H E W. 85

high-pricft adjured him, by the living God, to fay, whether he
were the Meffiah, the fon of God ?

Jefus thought proper to anfwer him in the affirmative y and added, 6^,
that the Jewifli nation fhould fliortly fee a dreadful inftancc of his .
power; when they (liould be called to a fevere account for their
infidelity, and impenitence.

Then the high-prieft tearing his garment as if in horror at hearing 65.
fuch impieties, cried out. What need we further witnelles ? you all
hear his blafphemy.

The whole affembly with one mouth, afTenting, he was pro- gs.
nounced guilty.

Jefus was then left in the hands of the high-prieft's fervants ; who g gg_
feemed as if licenfed to excrcife every degree of indignity, they could
invent.

While thefe things were tranfacfting, Peter fat with the fervants gg.
in the hall, where he was challenged by a maid-fervant, who drew
the attention of the reft upon him, by declaring, that flie had feen
him with Jefus of Galilee. Peter avowed folemnly before them all,
that he knew nothino; of the matter. However not thinking: him-
felf fufiiciently lafe, he went out into the portico; where another
maid faw him; and told thofe who were ftanding near, that, that
perfon (pointing to Peter,) had been feen Vv'ith Jefus of Nazareth.
Peter overhearing her, denied it with an oath, declaring he did not fo
much as know the man. Others coming up, told Peter, he certainly
was one of them, for his very fpeech difcovered him to be a Ga-
lilean. But Peter in great agitation, denied with many impre-
cations, that he knew any thing of Jefus, Soon afterwards hearing

65. The rabbles fay, that ^f luho heareth blafphemy, is bound to rend hi i garments: and the
^rments thin rent, are never again to be repaired.

70.
71.

72,
73-

a Goclc

CHAP.
XXVII.

8<j S T. M A T T H E W.

a, cock crow, he remembered the words of his mafter ; and retiring
to a fecret place, gave vent to the moft imbittered paffion of grief.

As Judea was a Roman province, the Jews could not legally put

'■ ^" a criminal to death. Being refolved however to proceed againfl: Jefus

in a legal way ; and thinking they had now obtained futiicicnt matter

of accufation againll him, they carried him very early in the morning

before Pontius Pilate, the Roman governor.

In the mean time, Judas, finding, (what perhaps he did not
expedt) that his mafter was condemned ; carried back to the chief
priells, in an agony of defpair, the money he had received; as if
^. hoping to undo the horrid deed he had committed. In viin he told

them, that he had betrayed an innocent perfon. Anfwers of levity,
and fcorn were all that he received, Diftra^led by his guilty
thoughts, he threw down the money in the temple; and ruHiing
out, put an end to his life.
6. 7. The chief pricfts afterwards, not thinking it proper to place this

money among the offerings of the temple, laid it out in a burying-
g ground for fl:rangers<: from whence that field was afterwards called

aceldama, or the field of blood. Thus was fulfilled the prophecy

2. The Roman governor ufually refided at Csfarea ; but he often came to Jcrufalem at the
great feafts, to prevent difturbances.

3. Thefe were fome of the priells employed In the miniftration of tlie temple, equ.illy in
confpiracy agalnft Jefus, but not among thofe, who led him to Pilate.

5. Awr.'/^aTo may fignify dcpri-vid of breath ; and the belt way to reconcile what is faid of the
death of Judas here, with what is faid of it in Acts i. 18, may perpaps be, that when he had
thrown down the money, he ran out of the temple, and in a fit of defpair, threw himfelfdown
one of the precipices, on which it flood.

7. Thirty pieces of filver was a trifling price for a field near Jerufalem : but we muft con-
fider, it had been dug up for earth for potters-vefTels ; and therefore of little value in itfelf,
tho fufiiciently good for the purpofe intended. It might alfo have been, as it probably was,
a verv fmall plot of ground.

10. It is remarkable, that this prophecy is not found in Jeremiah, but in Zechariah (xi,
13.) Many things have been faid to reftify this miftake ; but nothing is more common than

the

9. 10

S T. M A T T H E W. 87

Cf Jeremiah : they took the thirty pieces ofjilver, the price of him that
^'as valued, and gave them for the potter s field,

Jefus being brought before the governor, was accufed chiefly of lu
a defign to eredl a new kingdom in Judea, in oppofition to the
Romans. This was fuppofed to be the beft plea they could urge.
-Pilate, who did not feem to lay much ftrefs upon it ; and yet could
■not intirely negleft it, carelelly afked Jefus, whether he pretended
to be the king of the Jews ? Jefus told him, that his kingdom was
:of a very diiJerent nature from the kingdoms of this world.

The chief priefls then brought other accufations againft him; 12. 13. 14.
to which Jefus gave no anfwer, leaving the governor, who was not
a little furprized at his filence, to make what ufe he pleafed of the
feveral charges they brought.

Pilate however clearly faw, that the whole profecution was mali- 15,16, 17,
cious. He was greatly inclined alfo to favour Jefus from a private ' ' '^'
motive. He had juft received a meffage from his wife j informing
him, that flic had been greatly affrighted that morning in a dream.

the miftake of one name for another. Some original tranfcriber might firft have made it:
from whence it might have been copied by others. Ep. Hall's conjefture is ingenious, that
the abbre\dation of Z-ia might ha\'e been miftaken for ips : but Wetilein exprefsly fays, that
neither this abbreviation, nor any fimilar one, is to be found, ne quidem junioris tevi coJice uUo,
nedum in i/etuJiioribus. Others fay, \iia.t 'Jeremiah , which was placed at the head of the

prophets, is mentioned as the title only; as the Pfahu (Luke xxiv. 44) for the fame reafon
include other books of fcripture.-^— Others again explain this difficulty, by faying that the
four laft chapters of Zechariah were written by Jeremiah. See Mede's works p. 709. 963.
1022.

II. Se^ Johnxviii. 36.

14. It appears, that Jefus anfwered both Pilate, and the chief priefts, to proper, and per-
tinent queftions. Art thou the Chrijl ? Art thou the king of the Jews ? But to frivolous quelUons,
he made no anfwer to either.

19. From this account it appears, how very early in the morning Pilate had fat in judgment,
-viith a view no doubt to oblige the chief priefts, (fee a note on Matt. xxvi. 16). It may be
further remarked on this paflage, that among heathen faperfliiions it was one, that morning-
dreams were the moil ominous,

88 S T. M A T T H E W.

on account of the innocent perfon, whofe caufe was then before
him; and begged he would have no further hand in it. He de-
termined therefore within himfelf on an expedient, which he thought
might fave Jefus.

It was a cuftom at the feafl: of the pafTover, for the governor to
releafe fome prifoner, at the option of the people; and as there
happened to be at that time, in prifon, one Barabbas, a very notorious
offender ; Pilate propofed this perfon, and Jefus, to the people for
their option : not doubting, but that, prejudiced as they were,
they would give Jefus the preference to a murderer. But he found
himfelf miftaken. When he put the queftion, all prefent (who
at that early hour, feem to have confifted chiefly of the high-priefl:'s
fervants, and retainers) demanded Barabbas. What then, faid
Pilate, fhall I do with Jefus ? They all cried out. Let him be

Jj- crucified. But what offence, faid Pilate, hath he been guilty of?

On which the clamour increafed, Let him be crucified.

14- Pilate feeing plainly, that all he faid, ferved only to increafe

the tumult, called for water, and wafhing his hands before them
all, faid, I am innocent of the blood of this jufl perfon. Let it be

15. your doing. On this they all vehemently cried out. His blood

ZO. ZI

24. This mode of purification was both a facred, and a heathen cuflom. The author of the
73d pfalm fpeaks oi ivajhing his hands in innocency ; and Virgil introduces ^Eneas faying.

Me, bello e tanto egreffum, et caede recenti,
Attreftare nefas, donee me flumine vivo
Abluero

^n. II. 718.

25. It is remarkable that Jofephus, in his defcription of the fiege of Jerufalem, tells us,
that fuch numbers of the Jews were crucified by the Romans, " that there wanted wood for
" croffes, and room to place them."

25. The timidity of Pilate in thus giving up an innocent perfon to the damoar of an enra-
ged multitude, is cafily accounted for, by the awe, under which all Roman governors flood,
of the leading perfons in their feveral provinces ; who had it in their power to complain of

maX

S T. M A T T H E W. 89

be on us, and on our children ! Pilate therefore at length over-
come by their clamour, releafed Barabbas ; and condemned Jefus
to be fcourged, and crucified.

He was then delivered into the hands of the foldiers, who had the 27.

care of the execution ; and was carried into the guard room. Here
the whole cohort being called together, adorned him with a fear-
let robe ; and putting a crown of thorns on his head, and a reed 28, 29.
in his right hand, bowed the knee before him, crying. Hail, king
of the Jews. Then rifing from their knees, they fpit upon him, 30.

and taking the reed out of his hand, they ftruck him with his own
mock-fceptre. Having thus filiated their brutal malice, they put 3,, 32, 3^.
his own garments on him, and led him to a place called Golgotha ;

maladminiftration. The emperors, were always ready to lend a willing ear to thefe com-
plaints, as they furnifhed pretences to fqueeze into their own coffers, the fums, which ra-
pacious governors had drawn from the people.— We have another inllance of the fame
kind in Afts xxiv. 17.

25. The Romans commonly fcourged malefaaors, before they put them to death. Tur-
pilius condemnatus, verberatufque capite pcenas folvit. Sal, Bell. Jug.

29. The carlieft Chriflian writers fay nothing of its being a crown oi' thorns ; and from the
word in the original (*x.a.9<-0 we may as well fuppofe it made of the plane, which Virgil calls
the molUs acanthus. It is very probable indeed that the idea was rather of mockery, than of
cruelty. Beating him with a reed feems not intended to hurt him ; but only to ridicule his
mock-authority.

29. It is evident, from this mode of mockery among the foldiers, how much the Roman
pride was afFeSed, by Jefus's being called the king of the Jezvs. For tho Pilate had more fenfe,
than to be milled by fo filly a forgery ; yet the chief prieils knew well, what they were about,

in throwing it out among the Roman foldiers. After this idle accufation had ferved their

purpofe, they were unwilling to have the idea prevail ; and therefore wi(hed Pilate to alter an
infcription which he had put up in deiifion. See John .xLx. 2 1 .

32. It is fuppofed, that by the cro/s here, is meant only the crofs-piece of wood, to whi:h
the criminal was nailed; and which he carried with him. See Mm. x. 38. This was called
furca : and hence the word furdfer. ^ .

' 7 Goln-otha, or Mount Calvary, both fignifying the place ofajkull, w.is a very little way
out of the weftern gate of Jerufalem.

N compelling

ST. MATTHEW.

compelling one Sinaon, a Cyrenian, to aflifl: him in bearing his

crofs.

34. When he came to the place, after the fatigue he had undergone,

they gave him, in the fame fpirit of mocking, a draught of vinegar
rs-3^-j7- and gall; which he jull tafted. Having nailed him to the crofs,
between two thieves ; they fixed over his head an infcription. This is
Jefus, the king of the "Jews: and fulfilling a prophecy undefignedly,
by parting his garments among them, and calling lots on his vef-
ture, they fat down, and watched him.

39. 40. 4t. Then began a criiel fcene of mockery from thofe who attended.

4^- 4j- 44- i];'Ijqii fidf dejlroyejl the teviple, they cried, and buildejl it in three days,
fave thyfelf. If thou be the fon of God, come down from the crofs.
Even the chief priefls, and ciders, who attended the execution in
perfon joined in thefe inhuman taunts : He favcd others; himfef be
cannot faxie . — If he he the king of Ifrael, let him now come downfrofn the
crofs, and we will believe him. He trifled in God ; let him deliver him

now, if he will have him ; for he [aid I am the fon of God. Even

the very thieves, who were crucified with him, reviled him.

34. Some fuppofe, it was an anodyne draught, which was often given to criminals ; but
from the hands which adminiftered this, we ar« more readily led to a different fuppofition.

35. Crucifixion was cfteemed fo dreadful among the Romans, that the word ri««V?/«j, whicli
exprefles the mofl exquifite torment, is derived from it.

3;. Pf. xxii. 18.

39. Not perliaps from fuch of the common people as happened to be prefent, and were
difintereiled on the occafion. They behaved, as defcribed by St. Luke xxili. 48. Being
unable to do anything for him, in difconfolate forrcw, they /mote their breafti and returned.
And yet fome fuppofe, that the common people were, ar this time, in genera!, alienated
from Jefus ; as they fcund that all their expeftaticns of his being a temporal leader were now
vanifhed : and to this opinion a paffage in John (ii. 24) feems to give fome countenance.
Cut, I think on the whole, the other opinion has more the appearance of truth.

44. Tliere is no great difHcuIty in reconciling this with St. Luke's account of the penitent
thief. No liberty is more commonly taken in language, than that of putting fmgulars for
plurals ; and plurals for fmgulars.

This

ST. MATTHEW. 91

This great cataftrophe began about nine o'clock ; and foon after ^-.
a fupernatural darknefs overHiadowing the whole fcene, continued
till the death of Jefus. Six hours he hung upon the crofs in patient 46.
fufFerance. As nature was exhaufted he cried out, in a loud im-
paflioned tone; £//, Elf, lama fabachthani, which Iignities, My God,
my God, why haji thou forjaken me? On this one of thofe who ftood 47- 48- 49-
by, dipping a fponge in vinegar, and putting it at the end of a reed,
lifted it to his mouth : while others not underftanding his words ;
but fuppofing he called for Elias, cried out. Let him alone ; let
us fee whether Elias will come to lave him.

Jefus again crying with a loud voice, breathed out his foul. 50. 51. ^z.
Immediately the veil of the temple feparated : all nature feemed con- 53-
vulfed : the earth trembled : the rocks rent, and many bodies of
faints arofe, and appeared after his refurredion in Jerufalem. Alio- 54.

nilhment, in the mean time, feized the guards ; and the centurion,

who

45. See Mark xv. 25.

45. This darknefs is mentioned by the ancient ChrifHans, from Phlegon, and Thellus, as
an eclipfe of the fun. But as the moon was full at the paffover, that could not be the cafe.
The beft interpretation is, that it was occafioned by dark clouds drawn before the fun.

46. This paflage is the beginning ofPfalm 22d; in which is contained the moft circum-
ftantial prophecy of the death of Chrift. It is fuppofed therefore by fome, that our Saviour
by repeating the firft verfe of this pfalm, made the application of the whole to himfelf.

50. The different evangelifts exprefs the aft of Chrift's dying, by different words. St..
Matthew's is the moft remarkable,- a^ws ro im-jnM, he J-fmiJfid bis foul. This is exaftly fuit-
able to his words in John x. 18.

51. Sandys, and Maundrel, both fpeak of fiffures in the rocks, which they had feen at
Jerufalem ; and whi h are fuppofed to have been rent at this time. Nay we are told, that a
deift lately travelling through Palefiine, was converted by feeing one of them, (Fleming's
Chriftol. V. II. p. 97.) That thefe fiffures which now exift were made in the rocks at the time
of our Saviour's death, is matter of conjefture only : but that they have been made by fome
natural convulfion, is very evident from the correfpondent fides of the chafms.

54, This exclamation from a heathen foldier, is much of the fame import with that, v/hich
Virgil puts in the mouth of Dido on feeing .^ncas ;

Credo eqnidem, (nee vana fides) genus efle deorum.

N.2, It!

ST. MAfTHEW.

who attended, cried out in horror, Surely this perfon was the oft-
fpring of fome God.

5$. 56. 57. In the evening, Jofeph of Arimathea, a rich man, who had at-

58. 59. o. ^^j^ijgj ji^g miniltry of Jefus, having obtained Pilate's leave, pioufly

took the body from the crofs ; and wrapping it in fine linen laid it

in a tomb, which he had hewn for liimfelf in a rock. He then

clofed the mouth with a large flone, which had been fitted to it.

This mournful folcmnity was attended by Mary Magdalen and

Mary the mother of James and Jofes ; who with other women, had
accompanied Jcfus from Galilee ; and had been fped:ators, at a great
diftance, of the whole event.

62. 63. 64. The next morning, which was the day after the pafTover, the
chief priefls, and elders went to Pilate; and begged he would fet a
guard over the fepulchre ; For this impoftor, faid they, in his life
time, declared, that he would rife again on the third day ; and if his
difciples fhould carry off the dead body in the night, and fay he was
rifen ; it might oceafion greater mifchief, than any that had yet hap-
gj, pened. Pilate gave them leave to employ what means tliey pleafed,
and what foldiers they thought neceffary. Having fealed up the
fepulchre therefore with great care, they left it with full fecurity
under a fufficient guard.

^xviJi." Very early the next morning, which was the firft day of tlie week,

'^-— V — ' Mary Magdalen, and the other women, went to the fepulchre, with
I. 2. 3. 4.

It is not improbable however, tliat this ofiiccr might before have heard much of Jefus, and
of liis pretenfions : and miglit now be thrcughlv converted by thefc grand events. If fo, his
exclamation iTiould receive a Chriftian, rather than a heathen interpretation.

60. Burying criminals was not only allov.ed, but injoined' by the Jewifti law, Deut.

Xxi. 22.

I. There is confiderable difficulty in reconciling the accounts of the feveral evangelifts,
with regard to the time, when the women came to the fepulchre. For myfclf, I lay
iiuje ftrcfs on thefe unimportant variations. They wiio thiiik the truth of Chrillianity more

concerned

ST. MATTHEW. 9

•>

concerned in them, may find fome fatisfaftion on this point, in Mr. Well's obfervations on the
rcfurreilion ; and perhr.ps mere in Dr. Benfon's life of Chri.1.— One obfcrvadon may be made
here,-th.-.t if the women had kno.vn, that tho- fepukhre was fealed, and guarded, they would
probably have thought every attempt vain to imbalm the body. We mail fuppofe thsrcfore
they knew nothing of ^hat tranfaclion.

13. The chief pricfts were not willing to bring the aiFair before Pilate ; becaufe if he had
dlfmifled the foldiers with impunity, it wc^ld have brought great credit to the truth of the
refurreaion. Iftlie chief priefls could have /ro^f,/ any ac^kJ, there is no doubt, but they
v.-oj'd have profccuted t!ie foldiers to the utmoft.

meet

an intention to imbalm the body. But to theif great aflonifhment
they found the fepulchre laid open ; rent, as it feemed, by an earth-
quake. An angel, illuminating the place with fplcndor, fat upon
the ftone -, and the guard, terrified into ftupefadtion, lay fcattered
about the ground like dead men.

Be not you afraid, faid the angel to the women : I know whom
you feek — your crucified faviour. He is not here ; but is rifen, as he e.

himfelf fiDretold. Look at the place where your Lord lay; and

go tell his difciples the great event ; and that he will meet them in 7.

Galilee.

They with fear, and great joy, departing, met Jefus himfelf j 8.

and falling down at his feet, they worfliipped him. Be not afraid, 9.

faid he ; continue your errand i and tell my brethren to meet me in lo.

Galilee.

In the mean time, the guard recovering from their terror, gave ,,.

information to the chief priefls of the whole tranfaftion. The chief 12. 13. 14.
priefls immediately called a council; and after much debating, en- '^''
gaged the foldiers by a promile of indemnity, and a large bribe, to
give out that the difciples flole away the body, while they flept :
and this flrange fl:ory was long propagated among the unbelieving
part of the Jewifh nation.

While thefe things were tranfadling, the difciples having received i6.

the commands of Jefus, left Jerufalem, and went into Galilee, to

ST. MATTHEW.

17- meet him on a mountain which he had appointed. There they faw

him ; and all their doubts being cleared away, they worfhipped him ;
and received his laft inftrudions.
i8. 19. 20. All power, faid Jefus, giving them his lafl: charge, is intruded
to me, in heaven, and on earth. Go you therefore under my
authority, and baptize all nations, in the name of the Father, and
of the Son, and of the Holy Ghoft ; teaching them to obey all the
precepts, which from time to time, T have given you : and tho I
am now about to leave you, be aflured, that you fhall always be
under my particular influence, and direction.

17. I explain the latter part of this verfe on the authority of Beza; who, inftead of ei h
iJilajav, reads th loifiaa-at. It is certainly a good emendation : but I know not, on what autho-
rity it refts.— However if the reading flood, as io our tranllaiion, it is a difficulty of no great
confequence.

End of thb Gospel according to
St.. Matthew.

PREFACE

T O

ST. MARK'S GOSPEL.

ij O M E writers fuppofe, there are two perfons mentioned in
the New Teftament of the name of Mark ; and are at a lofs, which of
them wrote the following gofpel. But Dr. Lardner, having examined
all that is faid on the fubjeft, gives it plainly as his opinion, that there
was only one perfon of that name.

Another difpute hath arifen with regard to the originality of St.
Mark's gofpel. Many fuppofe it to be only an epitome of St. Matthew.
But there feems to be no good foundation for fuch a fuppolition. It is
true, this evangelifb touches on few facfls, which St. Matthew does not
mention ; and he generally treats them in St. Matthew's order. His
account alfo of mofi: of thefe fadls is lefs detailed, than that of St. Mat-
thew. But at the fame time, it is obvious, that St. Mark dilates on fome
fafts, which St. Matthew relates concifely ; and often adds circumftances,

which St. Matthew omits. In the fecond chapter, for inftance, a

number of circumftances are recorded with regard to the paralytic, which
are not mentioned by St. Matthew : in the eighth chapter, fome cir-
cumftances with regard to the miracle among the Gadarenes ; and in
the ninth, with regard to the transfiguration. In the twelfth, a much
more circumftantial account is given of the Scribe : and in the fame
chapter, the widow's mite is mentioned ; which is totally omitted by

h St.

TABLE OF CONTENTS.

St. Matthew. It may be added, that in fome trifling inftances the two
evangclifls vary ; as in the fifth chapter St. Mark fpeaks of one demoniac ;
vhcrcas St. Matthew mentions two. Several other little variations mip-ht

be mentioned, \\ hich the reader may fee colledcd in the feventh chapter

of Dr. Lardner's account of the writers of the New Teftament. It is

probable alfo, that if St. Mark had epitomized St. Matthew, he would
not have left wholly untouched the circumftances of the birth of Chrifl —
the fermon on the mount — and other particulars, which are fo very re-
markable in St. Matthew's gofpel. The general opinion is, that this

gofpel was revifed by St. Peter, at Rome ; and was \\ ritten for the fake
of the chriftians there, who had probably never feen any other gofpel.

TABLE OF CONTENTS.

JOHN the baptifl's appearance, 95 Jefus baptized, 95 tempted
in the wildernefs, 96 begins to preach, 96 choofes difciples,

96 heals a demoniac, and Peter's mother-in-law, and other fick per-

fons, 97 afterwards a paralytic ; which gives great offence to the Pha-

rifecs, 98 calls Matthew, and eats with him; which gives new offence,

(J9 flicws vhy he does not exacft flriftnefs from his difciples, 100

gives offence in pafhng through corn-fields, 100 and likewife by heal-
ing a withered hand on the fabbath, 100 preaches from a boat, loi

choofes twelve apoftles, loi The Pharifees afcribe his miracles to the

devil, 10; Jefus prefers fpiritual to temporal connexions, 103

The parable of the fower, 103 of the feed fown ; and of the grain of

muftard-fced, 105 Jefus calms the fea, 106 heals a demoniac at

Gadara, 106 and a woman with a bloody flux, 107 raifes Jairus's

daughter from the dead, 108— —ill-treated at Nazareth, 108— — inftrucfts,

and

TABLE OF CONTENTS.

and fends out the twelve apolllcs to preach, 109 Herod's opinion of

Jefus, 109 — —The circumftances of John's death, no A multitude

fed miraculouny, in Jefus ftills a florm ; and performs many miracles

at Genefaret, 112 the Pharifees attack him on the account of tradi-
tions, 112 Jefus explains to his difciples the nature of pollution, 1 1 -^

An eminent example of Gentile faith, 114 Jefus reflores a' deaf,

and dumb man, 04-^ — again feeds a multitude miraculoufly, ii' '.

An inflance of Pharifaical obftinacy, and impenitence ; againft which Jefus

-warns his difciples, 115 Jefus heals a blind man at liethfaida, 116 .

gives his difciples a view of his fufferings, 116 and rebukes Peter

*^7 teaches the people that they muft expeA to fuffer for the fake of

their religion, 117 he is transfigured, 117 heals a demoniac ; and

mforms his difciples why they could not perform fuch a miracle, i la ,

injoins humility, and moderation, 120 queftioned by the Pharifees

about the matter of divorce, 121 bleffes the children that are brought

to him, 122- the danger of worldly-minded nefs fliewn in the ftory

oftheperfon, who came to inquire after eternal life, 123 Jefus again

mentions his fufferings, and refurreaion to his difciples; and on fome
jealoufics, and ambitious views, that it raifed among them, teaches them

humilit)^ and forbearance, 125 heals a blind man, 126 enters Je-

rufalem, 126 inculcates faith from a barren fig-tree'; and purges the

temple, 128 The malice of the chief priefts reproved by the parable

of the labourers, hired into the vineyard, 129 The chief priefts endea-
vour to infnare Jefus by a queftion about paying tribute, 129 The

Sadducees attempt it next by a queftion about the refurredlion, 130

A Scribe queftions him about the firft commandment, 131 Jefus quef-

tions the Scribes, and reproves them, 132 The widow's mite, 132

Jefus's difcourfe with his difciples on the deftrudlion of Jerufllem, and

the laft judgment, 133 The chief priefts confpire againft Jefus, 135

Simon's fupper, 136 Judas betrays Jefus, 137 The paflbver, and

laftfupper, 137 Jefus warns his difciples of his approaching fuff-erings

and cautions Peter, 138 his agony, 138 he is feized, 139 and

earned before the high-prieft, 139 Peter's denial. 141 Jefus ex-
amined, and condemned by Pilate, 142 Circumflances of his death

143 and of his burial, 145 his refurredion, and afcenfion, 146.

St. mark.

BEFORE the appearance of Jefus Chrift, the prophecies of
Malachi, and Ifaiah were fulfilled in John the baptifl : Behold
I fend my mejfenger before thy face, to prepare thy way before thee.
The voice of 07ie cryijig in the ivildernefsy prepare ye the way of the
Lord: tnake his paths firaight.

This holy man, auftere, and mortified in the whole manner of
his life, frequented the defert parts of Judea : and called men to
repentance, as the only condition of forgivenefs.

Many attended him, not only from the country of Judea, but
from Jerufalem ; and confefling their fins, were baptized.

With great earneftnefs he admonifhed them, in the courfe of
his preaching, not to miftake him for the Mefllah ; whofe coming it
was his bufinefs merely to declare. I, faid he, baptize you only
with water : but he fliall baptize you with the holy fpirit of God."

While John was thus preaching, and baptizing in the wildernefs,
Jefus himfelf came to him to be baptized : and on this occafion
received a great, and full teftimony from God of his divine miffion.
A& he afcended from the water, the clouds opened ; and a glorious

2. Mai. iii. 1. _3. Ifa.xi. 3.

4. 5. (S.

7. 8.

9. 10. II,

light

96 S T. M A R K.

light fpreading round him, a divine voice was heard, " Thou art
" my beloved fon, in whom I am well pleafed."

j2. 13. After his baptifm, Jefus was led, by an impulfe of the fpirit of

God, into a defolate, and folitary country; where he continued
forty days in fafling, prayer, and temptation ; while angels miniftred
unto him.

14. 15. On the imprifonment of John, he went into Galilee; and there

began to preach the gofpel ; declaring, that the eftablilhment of
the Mefiiah's kingdom, which had fo long been foretold by the
prophets, was now about to take place : and exhorting men to
believe, and accept, by repentance, and a change of heart, the
gracious offers it made of falvation.

16. 17. 18. At the time, when Jefus began to preach, he began alfo to chufe
^' ^ ■ difciples. Sincere people, among the lower ranks, were the objedls

of his choice. As he walked along the fhores of the lake af
Genefareth, he found two fifhermen, Simon, and Andrew, whom
he called ; and alluding to their employment, told them, they fhould ,
become fifhers of men. Soon after, he called two other ii(hermen,
James and John, the fons of Zebedee. All four leaving their bufi-
nefs, and relations, immediately followed him.

Accompanied by thefe attendants, he went to Capernaum, and
taught in the fynagogue on the fabbath. His divine difcourfe ftruck
all, who heard him, with aftonifhment : for they eafily perceived,
that the dodlrines he conveyed, and the authority, with which he
inforced them, were very different from the cold interpretations,
and gloffes of the fcribes.

20. It is probable, from St- John's account, they had been before convinced by his mira-
cles, and doftrine.

21.

32.

S T. M A R K. 97

It happened, as he was teaching in the fynagogue, there was a
man pofTeiTed with an evil fpirit ; who cried out at the fjght of
him, acknowledging his divine power; and dreading the cffeds of it.
Jefus having commanded the wicked fpirit to leave him, the man, on
faffering a violent convulfion, was perfedly reftored. This great miracle
had it's proper effed on the multitude, who confidered it as a con-
firmation of his dodrinei and fpread his fame through the country.

From the fynagogue Jefus retired with his difciples to the houfe
of Simon, whofe mother-in-law they found lying ill of a fever.
Jefus immediately healing her, (he was able to attend them at
fupper.

2j. 24.

25. 26.

27. 28.

29. 30.

32. 33- 34-

Thefe miracles drew multitudes of people about him in the
evening ; infomuch, that the whole city, in a manner, was gathered
before the door, bringing with them many who laboured under
bodily diforders ; and many, who were pofl'efTed with evil fpirits ; all of
whom experienced the gracious effefts of his almighty power.' Nor
would he fuffer the evil fpirits, tho they knew him, to make him
known. Such teftimony he abhorred.

The next morning, rifing before it was light, he retired to a
fecret place, to enjoy contemplation, and prayer. But his difciples, ''"

foon after, following, told him, how impatiently the people expected ^^' ^"
his return. Jefus. however informing them, that he muft not con-

38- 39-

24. Better tranflated. What haft thou to do '-j.iih us?

34. Such teft^mcny he abhorred. There are cjlBrent interpretations of this paffage Some
fuppofe. that Jefus forbad them to fpeak, on the lame principle, on which he forb-d the
perfon he had healed, to difcover him ; either as giving an example of moderty. or as prevent-
ing difcovery. But to me it appears more confiftent wich the MefEah's character to abhor the
leftimony of wcked .pmts. fa m the impropriety of the thing itfelf. Prophecy, miradcs and
the purity of his doanne were the proofs on which he rcfted Jiis authority.

O fine

4S-

g8 S T. M ARK.

fine his labours to any one place, took a circuit round Galilee;
preaching the gofpel, and confirming the truth of it by miracles.

40. Among other objects of his compafiion it happened, that a leper

came to him, and kneeling down, begged, he would Ihew that
divine power on him, which he had fhewn on many others.
41. 42. 45. Jefus healing him with a touch, ordered him to keep the matter
private — to prefent himfelf to the prieft, who was the proper judge
of his cure — and to offer what Mofes commanded. But the man,
in a tranfport of joy, and gratitude, on finding himfelf fo fuddenly
healed, took great pains in publifhing the matter. Such crouds
therefore reforted to Jefus in all the great towns, that he was obliged
to retire to folitary places j where fuch only, as were under the in-
fluence of higher motives, than curlofity, attended him.

Some days after, he returned to Capernaum. This was prefently
known ; and numbers of people came to him j whom, as ufual,
he inflrudled.

While the people thus crouded around him, it happened, that
a paralytic was brought to be healed. As the men, who carried
him, could not eafily get at Jefus through the croud, they went
round the houle, and finding accefs to the roof, they opened a
private door, and let down the fick man, together with his couch,
into the room before Jefus. Jefus feeing fuch an inflance of faith,,
told the fick man his fins were forgiven.

44. See a note on Matt. viii. 4.

4. The eaftern houfes were flat at the top ; where was commonly a door, which communi-
cated with the infide of the houfe. Often there was a ladder, or ft;iir$ on tlie outfide, which
muft liave been the cafe with the houfe defcribed Mark xiii. 15. The door may be fuppofed to
be fattened ; and the word £|opt)|avT£s may fignify, they ^a/y? // of en. Dr. Shaw fuppofes, .
from the form of the Barbary houfes, that Jefus was teaching in a court yard j and that the
fick man was brought within the gate ; carried up flairs; and let down from the roof to that
part of the yard, which was ncareft to him.

5. See a note on Matt. ix. 2.

I. 2.

3-
4-

ST. MARK. 99

In the room, at that time, were fitting feveral of the Scribes, 6. 7.
who did not care to fpeak openly ; but in their hearts had great
indignation, at what they efteemed fo blafphcmous a fpecch. Jefus 8.9.10.11.
knowing their thoughts, allied them. Whether it was eafier to
forgive the man's fins, or to heal his difeafe ? But that you may
be allured, faid he, I can do the firft, you /hall fee me per-
form the fecond. On this, with a word fpeaking, he healed
the man fo perfeftly, that inflead of being carried on his bed, he
rofe up, and carried it away himfelf ^ to the great aflonifhment of
all prefent, who glorified God, declaring, that Jefus was fuch a
prophet, as had not yet appeared.

From this flraitened place, Jefus led the multitude to an open 13.

fituation by the fide of the lake; and there preached the gofpel to
them.

After he had fent them away, he pafl'ed by one of the tax- r^.

gatherers booths, which belonged to Matthew, the fon of Alpheus ;
who, on Jefus's calling him, left his gainful employment, and
followed without delay.

From hence Jefus went to the houfe of his new difciple ; where »s.

he fat down at table with many of Matthew's former acquaintance ;
people of loofe morals, and ordinary reputation. The Scribes, and '6.

Pharifees, obferving this, inquired of his difciples. Why their mafler
demeaned himfelf by conforting with fuch difreputable people!'

Jefus afked them. Whether the healthy or the fick had more '7'

need of a phyfician ? and added, that his errand in this world, was,
to apply himfelf rather to the fmner, than to the righteous. -

On an occafion of the fame kind the difciples of John the Eaptifl, '8.

and of the Pharifees, came to him, exprefiing their wonder, that
he bred up his followers with fo little auflerity.

14. He too, it is probable, as the other diiciples, had been before convinced by the doftrine,
and miracles of Jefus.

O 2 I confider

loo S T. M A R K.

19. 20. I confider my difciples, faid Jefus, like the friends of (he bride-

groom at a marriage. They mix in the indulgences of the
marriage-feaft ; but never fuppofe thefe indulgences are to laft

21. z2. through life. Worldly habits muft be broken by degrees. I cannot
expedl my difciples to break theirs at once. A new patch fuits ill
with an old garment: and new wine with old vefTels.

23. Sometime after, as Jefus was walking, on the fabbath-day,
through the corn-fields, his difciples, being hungry, plucked the
ears of corn, and rubbing them in their hands, began to eat. It

24. happened, that fome of the Pharifees faw the adlion ; and taking
great offence at fuch a profanation of the fabbath, mentioned it to
Jefus.

25. Is not the example of David, anfwered Jefus, fufficient to con-
vince you, that in cafes of neceflity a liberty may be taken with a

26. pofitive inilitutioji ? David went into the houfe of God, you are
informed, and not only eat the fliew-bread himfelf; but diftributed-
it alfo among his followers ; tho the law ordains, that it fliould

27. be eaten only by the priefts. The fxbbath therefore was made*
for man, not man for the fabbath. And if David's example is not

29. fufficient to convince you ; know further, that the fon of man.

is Lord of the fiibbath.

On another fibbath, as Jefus was in a fynagogue, a man happened'
to be there with a withered hand ; which fome of the Pharifees
obfcrving, were on the watch, whether he would heal him. Jefus

22. See a note with regard to tlie manner, in which the ancients preferved wine,
Matt.ix. 17.

20. Abiathar was not high-prieft at that time, fee i Sam. xxi. i. But im AfiaSap may
fignify, (as fometimes in the beft Greek writers) Jbimhar putting him upon it. We read'
afterwards in Samuel how much Ahiathar, '■Mho -iiuas afterwardi high-priejl , was then in David's,
intereil.

knowing

ST. MARK.

lOI

3- 4-

knowing their thoughts, called the man forth into the middle of
the congregation; and then turning to the Pharifees, afked them,
Whether they thought the labbath was better obferved by doing a
good adion ; or by meditating a wicked one ?

This obliging them either to deny a plain truth, or to condemn
themfelves : they held their peace.

Jefus moved with difpleafure, and grief at fuch an inflance of j.

obftinacy, and hardnefs of heart, ordered the man to flretch out
his hand ; which he did, and inftantly found it reftored.

The Pharifees abafhed, beyond the power of reply, left the -6

fynagoguci and plotted in fecret, with the Herodians, how they
might deftroy him.

Jefus, in the mean time, retired to the fide of the lake; where 7- 8. 9- 10.
many people, from the coafts near Tyre, and Sidon on one fide;
and from Judea on the other, reforted to him ; bringing with them',
as ufual, fuch as were poffeffed, and difeafed. He healed their
feveral infirmities, and in joined filence on the evil fpirits. But
being crouded, and preffed by the people; and not able to fpeak to
them commodioufly, he got into a boat,, and preached to them
from thence.

II. 12.

ij. 14. 15;

Jefus, about this time, calling a number of his particular fol-
lowers to him, chofe twelve, whom he n^ant to be the ^vitnel^^s j^' 't f^
of his anions ; and his affiftants in preaching the gofpel.

19. Dr. Clark fays, he earned them home with him to his own houfc ; and teh's us, itispl-in
from M.tt. iv. .3, that Jefus had a ho.fi o/L.s o.:n. — l think it rather appears from Jefus',

own account, that /.. had not ^herc to lay hu head. Befides, I am not fond, at any rate of

entermg into thefe particulars. If Jefus had a houfe of his own, it leads to manv low and
trivial enqmues; Whether he kept fervants ? How that houfe was furnifhed .^ S:c. which"
introduce low, domeftic ideas ; and tend rather to depreciate the dignity of that great charader
ay....o,:s often one of the great fourc«s of the /«^//^ , and an inveftigation of „,-...i^.„.j:

In.

102 S T. M ARK.

In confequence of this appointment, he gave them power to heal
difeafes, and to cafl out evil fpirits. Their names were Simon,
whom he called Peter, James, John, Andrew, Philip, Bartho-
lomew, Matthew, Thomas, James the fon of Alphcus, Jude,
Simon the Canaanite, and Judas Ifcariot.

With thefe twelve Jefus returned to Capernaum, where the
multitude, as ufual, prevented his taking even the common refrcfh-
ments of nature ; at which his friends were not a little uneafy,
fearing he might faint.

22. In the mean time, a hody of Scribes, who came from Jerufalem,
endeavoured to deftroy the force of his miracles by afcribing them
to the devil.

23. Jefus afked tliem, how they thought it poflible, that the devil
24. 25. 26. fliould confpire againffc himfelf ? His kingdom, in that cafe, he

told them, like a houfc, or government divided againft itfelf,
27- muft inevitably perifli. When you fee the goods of a llrong man,
faid he, deflroyed, you naturally conclude, that he, who deflroyed
them, was flill ftronger. Plow is it then, that you do not, with
the fame readinefs, fuppofe, when you fee the devil difpoflefTed,
23. 29. 30. that he who difpoffeffes him, has fuperior power ? To afcribe
therefore to the devil, fiid Jefus, thefe miracles, fo evidently

21. Dr. Whitby has (hewn, in feveral inft.inces, that the word s|t(7T>i has often this meaning.
And as it comes immediately after we are told, that ]e(ni could vol fo much as eat bread, it

appears, as if there was a conne(ft;ion between the two expreflions. On the other hand,

«|sirT») is certainly capable of receiving the fenfe given in our tranflation : and in this fenfe, it
feems conncfted with the words, which follow. His friends faid he -luas beftde himfelf \ but the
Pharifees faid ftill worfe, that he had a de'vil. Bp. Pearce gives a third fenfe. He tran-

flates lay hold into keep off; and him into it ; which the words, he fays, will eailly bear. The
fenfe then is. His friends feeing the multitude frefs on him, ivent out to keep them s//.-^This I

think is rather forced. Bowyer conjeflures that iKiym does not. imply what his friends

faid: but \y\ia.l thej f aid, or what was commonly reported : but I cannot fee the connection
oi this alteration. On the wliolc, I prefer Dr. Whitby's interpretation.

wrought

ST. MARK. 103

wrought by the finger of God, is among thofe fins, which are
the moil difficult to repent of, and of courfe the moil difficult to
be forgiven.

On anoccafion, which happened about this time, Jefus ihewed, 3>- S*.
in how inconfiderable a light he confidered all earthly connexions, in
compariibn of thoie formed by piety, and religion. As the croud
preiTed around him, his mother, and other relations defired to
fpeak with him ; which was fignified to him by the people, who
fat near. Jefus turning round to his difciples, and to thofe, who
feemed the moil attentive, told them, that no earthly relationiliip
had any weight with him, compared with that heavenly attachment,
which was formed by fouls united to him by doing the will of God.

Some time after, Jefus retiring again to the fide of the lake, and
the multitude crouding upon him, he got into a boat, and preached
to them from thence. The truths he taught them were delivered 2.

in parables ; among which the moil remarkable was that of the
fower.

As a huibandman, faid he, was fowing his feed, fome of the 3. 4
grain fell upon the beaten path ; and were picked up by the birds.
Some again fell on rocky ground, covered flightly with earth, and 5. 6
foon fprang up ; but as the fun grew hot, they were immediately
fcorched for want of foil. Other grain fell among weeds ; which 7.

grew up with them, and prefently choaked them. But fome 8.

finding a good foil, properly prepared to receive them, produced
fruit in great abundance. — This parable Jefus recommended very 9.

particularly to the attention of the people.

Afterwards, when he was alone with his difciples, they defired 10,

him to explain it.

104

ST. MAR K.

II. i:

18. 19.

To you, anfvvered Jefus, the truths of the gofpel may be plainly
delivered : but to the prejudiced multitude I fpeak in parables; that
they may be, as it were, their own inllrudors : for in them is
fulfilled the prophet's denunciation. This people bear indeed, but
underftand not ; they fee, but perceive not ; fo as to be converted, and
13, favcd. — The pai'able however, faid Jefus, is fo eafy, as to want

14. 15. little explanation. The huibandman is the preacher of the gofpel —
and the different kinds of ground, reprefent the various difpofitions of
thofe, who receive it. The beaten path fignifies thofc, on whofe

j6. 17. hardened hearts the gofpel makes no imprcfiion. The fhallow foil;
on v/hich the feed was fcorched, exhibits fuch as liften- to the
gofpel at firft with apparent joy j but as foon as the heat of per-
fecution arifes, their religion dies away. Again, the weedy foil, in
which the feed was choaked, is an emblem of thofe, who vainly
endeavour to divide their affedions between the gofpel, and the
world. The confequence is, that the cares, and pleafures of life
generally in the end ftifle the efforts of religion. Laflly, the good
ground reprefents thofe, who receive the gofpel in the honefly, and

21. finccrity of their hearts ; and live according to its rules, — It will
be your parts hereafter, added Jefus, to manifeft all thefc truths

22. to the world. Tho, at prefent, the undifcerning multitude cannot
underftand them ; they are all intended for the future inftrudtion of

23. mankind. Pay a juft attention therefore to what you hear; and

24. be affured, that the more faithfully you diftribute the word of
truth to others, you fhall receive it in the larger proportion your-
felves. It is a treafure, which, in the hands of thofe, who poffefs
it in abundance, fliall continually increafe : while they, who hold
it but in fcanty meafure, may foon lofe the little they poffefs.

20.

*S-

12. Ifa. vi. 9. See a note on Matt, xiii, 15.

S T, M A R K. 105

To the parable df the fower, Jcfus added other parables in his 26. 27. 28.
xlifcourfes to the people. Particularly lie ihewed the progrefs of ^^"
the gofpel under the following ill ufl ration.

. The hufbandman, faid he, cafteth his feed into the ground. He
fleepeth, and rifeth j and purfueth his ordinary bufinefs. The feed
unobferved continues growing on ; till it hath attained, by imper-
ceptible degrees, its full maturity. Then cometh the harveft,
when it is cut down, and gathered into the barn. — For the gofpel, 30. 31. 32.
added he, refembles a grain of muftard-feed j which is remarkable
for being the leaft of all feeds, when fown ; and the greateft of
all plants, when grown up.

In this manner Jefus inftrufted the people in parables, opening 33. 34.
the truth by degrees to thofe, who were too much prejudiced to
hear it at once j and throwing out reprefentations of future times,
which might hereafter confirm the chriftian in his faith. Every
thing however, he explained in private to his difciples.

As the evening drew on, Jefus difmi.Tcd the multitude; and ,^ ^g
taking his difciples with him, fatigued as he was, got into a boat,
which was preparing with feveral other little velTels, to pafs the

lake.

In the midft of the paifage a violent ftorm arofc, and the lake ^^^
was fo agitated, that they feemed in great danger. Jefus himfslf 38. 39.

27. K*. >iaBiiSri, x«. lyHfr.tai, ,v^rx, y.ai ni^.fcc,. He f.ecpcth, and rijeth, (in perfeft fecurity.
and at his eafe, according to the Xeafon) night and day — that is. he does not concern liimfelf
any farther about the corn, after it is fown ; knowing that nature will do all that is requifite.

Dormio, in latin, has this fenfe. Our Saviour was the great fower of the feed : which

afterwards, under the apoftles, fprang up into fo rich a harveft. — And thus the prefent minifters
of the gofpel often, it may be hoped, fow feed, which may afterwards grow up ; tho it do
not immediately appear. ._____—

36. Bowyer reads it otherwife. He places a full flop after av-rni; which makes the fenfe
thus. They take him. (1. e. with them.) When he ivas in the /hif, and other Jkips ivith thent,
there arofe, &c.

p was

40.
41.

io6 S T. M A R K.

was adeep ; but being foon awakened by the terrified difciples, he
rebuked tiie wind, and the fea, faying. Peace, be ftill. It was
inftantly calm : and Jefus then chid their vain fears, and want of
faith ; while they without excufe, could only exprefs their aftonifli-
ment in exclamations to each other.

Jefus having landed on the coafl of Gadara, was met by a
demoniac. This unhappy man, fmce the time of his pon'elTion,
had wandered, day and night, among the tombs ; which were his-
only habitation J howling, and cutting himfelf with ftones. The
neigiibourhood, to which he was a great annoyance, had endeavoured
ta bind, and fecure him: but fueh was his amazing ftrength,
that chains had been ineffedtual.
6. This perfon, fierce as he was, on feeing Jefus, ran towards him

7.8.9.10. with marks of refpeft, and fubmiffion ; calling him by his name;
giving him the title of the fon of God j and befeeching him not
to torment him ; and drive him out of the country.

Jefus, ordering the evil fpirit to leave the man, afked his name ?
He was anfwered,. that no name could fuit fo numerous a pofTeffion,
but that of Legion.

11. It happened that near the place, a great herd of fwine was

12. feeding; into which the evil fpirits befought Jefus, tliat he would
»3- fuffer them to enter. On receiving permilfion, the whole herd,

which confifted of about two thoufand, ruflied down a precipice into.

the lake, and were drowned.

14. 15. rpj^g keepers of the fwine prefently fpread abroad this great event.;

and people from all parts came crouding to the lake ; where they

'^' faw the demoniac fitting, perfedlly reftored ; and heard on the

5. The Je\vi(h tombs were artificial caverns cut in rocks. See Mark xv. 46.
7. Better tranflated. What hafl thou to lio luith me F
1 j. See remarks on this miracle Matt. viii. 32.

fpot

22. 2J.

24.

25. 26. 27.
28. 29.

ST. MARK. 107

fpot the circumftances of the whole affair : but-ftruck with fear, ,7.

they defired Jefus to leave the country. He feeing the time of ^g
their converfion not yet come, prepared to depart. The demoniac
defired to accompany him, but Jefus left him behind as a witnefs
cf the greatnefs of the miracle, which he had performed.

Jefus had fcarce arrived at the other fide of the lake, when the 21.

multitude flocked together aa;ain to receive him.

j^^^mong them ^ perfon of fuperior dignity, a ruler of the fyna-
gogue, whole name was Jairus, came forward; and falling down
at the feet of- Jefus, befought him to heal his daughter, who lay
at the point of death. Jefus immediately w^nt with him ; followed,
as ufual, by a great multitude.

. As the croud preffed upon him, a woman, taking the advantage
of it> came behind him, and privately touched his garment. She
had been afRided twelve years - with a bloody flux, which had
been deemed incurable : but hearing of the fame of Jefus, fhe w^as
fully perfuaded, that even this touch would be fufficient to effedt
her cure. She found 'it' fo, and was infl:antly healed. — But Jefus,
knowing the fad, and riot chufing, that fuch an inftance of faith ^°

fhould pafs unobferved, turned round, and alk.ed his difciples, who
had touched him ? They feemed to wonder at the quefl:ion, as the
multitude was prelTing him in every part. But as Jefus continued to
look round, the woman finding fhe could not pafs undifcovered, fell
down before him, and confeffed the truth. Jefus bidding her not
be afraid, commended her faith ; and fent her away with an ail'u- ^'^

ranee, that her malady fhould not return.

During this interruption, a meflenger met Jairus, informing him,
that his daughter was dead; and that it was needlefs to trouble

117. See a note on the parallel place in Matt, viii, 34.
19. See a note on M.itt, xiv. 34,

P 2 Jefas

3'-

33-

io8 - S T M A R K.

Jcfus any further. Jefus turning to the afflided parent, bad him
39. 40. only believe, and he fliould fee the power of God.

When they came to the houfe, Jefus told the mourners, who

had begun their cuftcwnary lamentations, that their grief was unne-

ceiiary ; for the young woman was only aileep. At this they were

ready to deride him, knowing flie was dead. But he, removing all

from the chamber, except three of his difciples, Peter, James,

4,. and John ; and the father and mother of the young woman, took.

42. her by the hand, and bad her rife: on which flie not only returned

43- to life J but inftantly recovered her health, and ftrength. Jefus

ordered, that fomething ihould be given her to eat ; and forbad

CHAP. ^^^ parents to divulge the matter.

VI.

Soon after, Jefus leaving Capernaum, went to Nazareth, where
he bad fpent his youth : and going into the fynagoguc on the
fabbath-day, he taught the people, as he had done in other places.
At firft, they were aflonifhed at the wifdom, and power, with
which he fpake : but their prejudices foon overcoming their candor^
they took great offence. Is not this, they cried, the carpenter I
And are not all his mean relations among us ? Whence came he
by fuch wifdom, and authority ? ,bjvi3ifi>jii(j iUA{ i.i.oiii

4. 5. 6. Jefus grieved at the prejudices of thefe tinhappy people, who-

thus withflood their true intereft, told them, It was no new
indignity for a prophet to be diicreditcd in his own country: and
finding them at prefent, in no difpofition to receive the gofpel,
he wrought only a fe^w miracles on thofe, whofe faith made tlieni
proper objedls of his power ; and leaving Nazareth, went to preach
in other parts of the country.

38. See a note on Matt. ix. 23,
43. See a note on Matt, viii. 4.

2. 3.

S T. M A R K. 109

At the fame time he fent the twelve apoftles to preach 7.

in different places ; giving them power to confirm their dodlrinc
by miracles. Make no preparation, faid he, of fuperfluous things 8. 9.
for your journey. Where you are kindly received in any town, 10.

there remain, till you leave it: and where you are perfecuted, u.

leave your perfecutors to the judgment of God. You have done all
that is required : and they have to anfwer for the fin of refifting fuch
means of convidiion, as Sodom, and Gomorrha never had.

With thcfe inflruftions the apoflles departed, and found them- 'z, 13.
felves enabled both to preach the gofpel, and to confirm the truth
of it by miracles.

The fame of Jefus was, by this time, fprcad through the country; 14. ,j. 16,
and various were the opinions of men about him. Some thought
him Elias — others tiiought him one of the old prophets arifen from
the dead — and many conceived, that if he were not one of the old
prophets, he was at leaft a prophet equal to them. But the
opinion of Herod w.as the moft fingular. He had juft put John
the baptifi: to death j and in the agitation of a guilty confcience,
cried out ; This is certainly that righteous man, whom I beheaded ;
who is rifen again j and enabled to perform thefe mighty works.

13. In the original it is faid, they anointed ivith oil many that •were Jick : and the fame
exprefSon is ufed by St. James (v. 14.) In thefe paffages the papilts find their facrament of
extreme unftion. But how ? Our Saviour often ufed an external aftion in working a miracle j

but it was never conceived, that the virtue lay in the external aftion ; — nor that the external
adion, independent of the power, was of any value. They may jull as well fay that
making clay is a facrament, becaufe Jefus cured the eyes of a blind man with it. — Among the
ancients, unliion was thought a good remedy in many cafes. Celfus recommends it : Ungi
corpus in acutis, et recentibu! oportet. De Med. ii. 14. Galen alfo obferves, that Un^ionei
adverfiis -vim fehriian auxilium ejfe (Com. 4 in Hippoc.) The apoilles therefore might life a
common external aflion in effecling a miraculous cure. The aflion could not depreciate the
miracle, as the cure was mftant : and, in the mean time, this obvious leflbn was Inculcated,
that we ought to ufe the means, wliich God Almighty hath put in our power j aiid truft him
with the event, wlio can only render tliem eJfeftual.

The

no S T- M A R K.

17- iS. 19. . The ciiicumftances of John's death were thefe.

;• Herod had long had a great veneration for him; and had, on
many occafions, fliewn a deference to his advice. But on one
occafion he took great offence. He hved at that time in a flate
of inceft with Herodias, his brother Phihp's wife : for which
Joiin, with great freedom, had reproved him. This immediately
drew on John the refentment of Herodias ; through whofe inlligation
Herod imprifoned him ; but could not be prevailed on to put him
21. to death. It happened however, at a great feaft, which Herod had

22. 23. made on his birth-day, that the daughter of Herodias, dancing
before the king, pleafed him fo much, that in his gaiety, he
promifed, with an oath, to grant any requeft, flie fliould make.

24. 25. Being inftrudled by her mother, fhe demanded the head of John

26. the baptift. The king was mortified at the requeftj but for the

fake of an oath taken in fo public a manner, he granted what flie

27. 28. afked. An executioner was fent to behead John j and the head

29. was given to the daughter, who carried it to her mother. — The
difciples of John afterwards obtained leave to bury the corpfe.

30. The twelve apoftles, in the mean time, returning to Jefus
from their feveral miffions, gave him an account of the miracles
they had wrought ; and of the fuccefs of their miniftry.

3'- 32- They were then in a place of much refortj and Jefus wi(hing

to be a little more private ; went with them into a boat, intending
33- 34- 35- to land in a retired place. But the people, obferving from the
fhore the courfe of the boat, purfued it from all parts ; fo that
on his landing, he found a great multitude affembled. He was
moved therefore with compaffion at a croud, who appeared, he
faid, like fheep without a fliepherd : and tho he was hungry and
• fatigued, and had retired to that lonely place merely for "refreih-.

21. ji coave'iient day h a.ha.d tT3.nila.iion : it ihould be a/>/?/ir, qi rejoicing day,

ment.

ST. MARK. Ill

ment, he began again the toil of inftruding them, which he
continued to a late hour.

The difciples however reminded him, as the evening drew on, of
the inconveniences that might enfue on keeping the people fafting
fo long in that defolate country.

Do you then, faid Jefus, give them provifions. 37.

That appeared impoflible.

On this Jefus afked, what quantity of provifion they had ? 38-

They anfwered, only five loaves, and two fmall fifhes.

He then ordered his difciples to feparate the people, and make 35. 40.
them fit down in companies, of about fifty, or a hundred together. ^,.

When they were all thus difpofed, he took the bread, and fifli j
and giving thanks, dlftributed them, through the hands of his
difciples, among the multitude. And tho there were about five 42. 43. 44.
thoufand people j yet they were not only fully fatisfied ; but left
behind them fragments, which filled twelve bafkets.

He then bad his difciples get into a boat, and pafs over to 45-
Bethfaida, a town at the north end of the lake ; and leave him to 46,
difinifs the people : which having done, he retired awhile to enjoy,
in folitude, contemplation, and prayer.

In the mean time, night advancing, and the wind being boifle- 47, 48.
rous, and contrary, Jefus faw from the fhore the difciples in
difficulty, and danger j and went to them walking on the furface 49. 50.
of the lake. They fuppofing him to be a fpirit, cried out
with fear; till they knew his voice, bidding them not be afraid. 52. 51.
As foon as he entered the boat, the wind ceafed : while they.

40. The word com/iames expreffes the original perhaps better then »■««/{/. Some fuppofe

they fat down in companies, which contained an hundred ; and that there were fifty of thefe
companies : fo that the whole multitude might eafily be counted, according to the text, by
hundreds, and by fifties. Fifty times an hundred makes five thoufand.

48. See a note on Matt. xiv. 15.

forgetting;

lit ,S T. M A R K.

forj^etting the miracle of the loaves, were as much afloniflied, as
if they had been totally unacquainted with his power.
r,. They foon after landed in the country of Genefareth ; where Jefus

54. 55. 56. being prefently known, great crouds from all the towns, and vil-
lages in the neighbourhood, came to him, bringing fick people ;
whom they laid down in roads, and flreets, wherever he paffed,
defiring only to touch his cloaths. Such inAances of faith never
palTed unrewarded.

CHAP.
VII.

« , ' In the mean time, the fame of Jefus, thus every where increafing,

gave great offence to the leading dod:Prs of the law; and a. body
pf them came from Jerufalem, on purpofe to watch, and find out
fome pretence againft him. His negledl of traditions afforded the
beft.— The tradition particularly, which injoined the waffling of
hands before a meal, or after having been in mixed company, was
religioufly obferved by the Pharifees, as a point of fandlity, beyond
what the law required ; and tended, among other exa(5lneffes of
the fame kind, to gain them reverence with the people.
•--.• They came therefore to Jefus, and publicly reproved him for

bringing up his difciples in a thorough negled; of this, among other
holy obfervances.
6. 7. But Jefus bad them remember, what the prophet Ifaias had faid

of their fathers ; which might be confidered likewife as prophetic
of them : Tkis people honoiireth me with their lips ; while their hearts
are far from me. But in vain do they worJJAp me, teaching for
doSirines the ammcndments of men.
g. 9. Do not you, faid Jefus, in the mofl: flagrant manner, fet up

your own traditions againft the commandments of God ? \'ou know.

3. See a note on Matt. xv. 2.

6. It is not clear, whether the prophet does not fpeak here direilly of the times of the Mefllah,

9. Full ivellyt reje:l. KaAw; aSiTftxe. Ye totally rejeft,

how

ST. MARK.

1^3

how ftr!6lly the law injoins honouring your parents, for inftance, lo.

which is a duty inforced even by the penalty of death. But your n. 12. ij.
tradition gives the people to underftand, that if, inflead of alTifling
their parents, they put their money into the treafury of the temple,
it is more acceptable to God ; thus making the commandment
of no effed.' Many other things of a fimilar nature might be
mentioned." '

Then turning from the Pharifees to the people, Jefus told them, 14-

it was his bufinefs to give them jufler notions of pollution, than
any they received from Pharilaical traditions. No external un- jr.

cleannefs, faid he, pollutes a man. It is what arifes from his
heart, that becomes his great pollution; and to which you ought 16.

all particularly to attend.

'7-

Then leaving the multitude, he retired into a houfe ; where
the difciples deiired him to explain to them what he had faid to
the people about pollution.

Jefus expreffing his furprize at their wanting information on fo is. 19. jo.
eaiy a fubjedt, fliewed them how impoflible it was that any moral ^'' ^^' ^^'
flain fhould arife from externa/ pollution ; becaufe it had no con-
nedlion with the heart. But bad thoughts, faid he, and every
kind of wickednefs, which have a connexion with /V, cffedlually
pollute a man.

From Gennefareth Jefus removed to the borders of Tyre, and 24.

Sidon, where he went privately into a houfe, and wiihed for a while

H. The word Corlan fignified any facred oiFering : and the Jews adopted the word into a
vow. As, for inftance, a man would fay to his parent, // // Corban, ixhateuer advantage you
might recei-ve of me : it then became facrilege to apply that thing to private ufe. Jcfephus tells
us (Antiq. Jud. lib. IV. cap. 4.) the priefts could abfolve from this vcw ; for which they
required a fee of fifty fliekels.

17. The difficulty with the difciples probably was fome confufion between legal, or cere-
monial uncleannefs, and thai of the heart.

Q^ to

114

ST. MARK.

«9- 3°-

25. «6. to be concealed from the people. But it was impoffible. A heathea
woman of that country having heard of his being there, came to
him, begging his alTiftance to cure her daughter, who was an un-

27- happy demoniac. Jefus, defirous to exhibit an inflance of Gentile

faith, told her, he was not fent to the heathen, but to the Jews.
It is not right faid he, to take the children's bread, and caft it to

28. dogs. She, applying the figure to her own cafe, anfwered ; True,

Lordj but the dogs under the table may, without offence, eat
the children's offalls. — An anfwer, fo full of faith, and knowledge,
drew a high commendation from Jefus ; and an affurance, that {l;ie
fliould find (as flie did) her daughter perfectly recovered.

3,. From the borders of Tyre, and Sidon, Jefus's next journey, was,

through the countiy of Decapolis, to the lake of Tiberias.

32. As the multitude gathered round him, a man deaf and dumb

33. was brought to him to be reftored. Jefus, taking him a little
afide, touchvd his ears, and mouth ; and looking up to heaven,
cried out Ephphatha, Be opened; on which an inftant cure was
effedled. Jefus bringing the man to the people, forbad them to
publifli the matter abroad. — This prohibition however, was but
ill-obferved : for they were above meafure aftonifhed ; and feemed

more ftruck with this miracle, than with any they had yet itcw.
CHAP.

,_2^^^^ The multitude having now been with Jefus three days; and

>• *• 3- having fpent all their provifion, he called his difciples to him, and

told

27. See Matthew xv. 26.

33. The text fays. He /pit, and touched his tongue. Tliis aftion is mentioned in two other
places, Mark viii. 23 ; and John ix. 6. It has to us an indelicate appearance : but we muft
not criticife the manners, which prevailed two thoufand years ago, by thcfe of our own
age. Our Saviour often ufed fome outivaid ftgn ; why this was chofen, it is impoffible
for us to know.

36. See a note on Matt. viii. \.

3. Thefe three days, according to the Jewifli mode of reckoning, might be only two nights, and
orie day. Nor need we fuppofe, that all the multitude ftaid even that time; but were conti-
nually

I'i

. -,6.

ST. MARK.

1 1

9. to.

told them he was unwilling to fend the people away failing, as

many of them came from a great diftance; and might fuffer through

hunger. The difciples not confidering the miracle he had fo lately

wrought, immediately mentioned again the difficulty of feedinr^

fuch a number in fo defolate a place. But Jefus finding they had c. 6. 7,

feven loaves, and a few finall fifhes, ordered the people to fit downj

and giving thanks, he diflributed the provifion among them. After

they were all fatisfied, tho they confifted of at leaft four thoufund,

as much offal remained, as filled {even bafkets.

Jefus then difmifiing them-, took boat, and landed on the coift
of Dalmanutha.

At this place a body of Pharifees, came to him j and expreffing n.

themfelves difiatisfied with the miracles he had yet wrought, which
fhewed his power only over earthly things ; demanded the evidence
of 2l fgnfrom heaven.

Jefus grieved at their obftinacy and malice, refufed to gratify 12. i
their curiofityj and leaving them, took boat again, and repalTed
the lake.

It happened, that the difciples having forgotten to take with 14.

them a fufficient fupply of bread, were communicating the negledt
to each other j when Jefus bad them beware of the leaven of the
Pharifees, and of the Herodians.

Struck with the word leaven, they Immediately conceived, that 16. 17. \%.
Jefus, (who had in fad: admonifhed them againft Pharifaical dodlrines)
had reproved their negledl in not taking bread. He rebuked their
worldly -mindednefs therefore, and bad them confider the two o-reat

'S>

19. 20. Zi.

niially coming and going; yet IHll, ^^ many of them came pern far, and bad naihing to sat, chey
were objeds of compaffion.

Q_2 miracles,

ii6 ST. M A R K.

miracles, he had lately wrought to fupply the nccefllties of fo many
thoufand people.

«. The boat landed them at Bethlaida, where a blind man was

23. Toon after brought to them. Jefus taking him a little out of the
town, and touching his own tongue with tlie end of his finger, laid

24. it on the man's eye. An imperfedl vifion was at firfl produced ;

25. but on a fecond touch, the man was perfe(!lly reftored. Jefus

26. then fending him home, forbad him to return to the town ; or
publifli what he had done.

27-

28
29

From Bethfaida Jefus travelled through the towns in the neigh-
bourhood of Cefarea Philippi : and on the road, afked his difciples^
the opinion of people in general about him ? The difciples an-
fwered, that fome faid he was John the Baptift — fome Elias —
and others, one of the prophets. But, faid Jefus, Whom do you:
fuppofe me to be ? Peter, with great warmth, anfwered. He be-
30. lieved him to be the Meffiah. Jefus however, for his own private
reafons, ordered them at prefent to keep that truth to themfelves.

3'- 32- On this occafion, for the firll time, he began to prepare his

difciples for the great event, which was now approaching. I mufi:
fuffer, faid he, many things : my dodlrine, and offers of falvation
fliall be rejedled by the Jewifli rulers ; and in the end I £liall be
put to death : but, on the third day, be affured, I will rife again.

23. See a note on Mark vii. 33.

36. See a note on Matt. viii. 4.

26. The peculiar fecrecy which attended this miracle. Dr. Clark, and others, afcribe /«
ye/iis's knoiving the impenitence, and unvjorthincfs of the people of Bethfaida. But unlefs the motives
ef our Saviour's aftions, at leaft when there is any harfhnefs in them, are very pl.^in, I think,
it is as well to be filent about them. We know he often did work miracles before uniuorthy
fetple; and even at Bethfaida in particular, he did many mighty nvorks. Matt. xi. 21. We
may well fuppofe, that many of our Saviour's nwti'ves may be hid from us,

30. See a note on Matt. viii. 4.

Peter

35-

S T. M A R K. 117

Peter having no conception of thefe things ; and having his
mind wholly occupied with worldly confideratioas, exprelTed in
vehement language, his difappointment.

Jefus rebuked him with more than his ufual feverity on this jj.

occafion, as a perfon, who oppoled the great difpenfations of God.

Having thus fpoken more plainly to his difciples, than he had 34..

ever done before j he fpoke alfo more plainly to the people. He
took an occafion to tell them, that his followers mufb not expedt
their happinefs from the pleafures, and advantages of this life : but
muft purfue his fleps through felf-denials, and afflidions ; and muft
confider their true lofs and gain, not as they are connedled with
this world ; but as they are conne61:ed with the next. For what 36,

J. would it profit a man, faid he, if he Ihould gain the whole world,

n and lofe his own foul ? Or what fhall a man give in exchange for 37,

his foul ? Let not therefore the reproaches, the contempt, or the 38

example of bad men, deter you from the belief, and pradice of
your religion : but look forward to that time, when you may
with confidence meet the fon of man in all his glory. Even before
this generation fhall pafs away, you fhall fee evident figns of the
power of the Meffiah's kingdom.

Jefjs having thus given his difciples a diftant view both of his
fuflferings, and glory, thought it proper to awaken their hopes
flill more forcibly by a vifible reprefentation. Taking with him
therefore Peter, James, and John, he afcended a lofty mountain;
and was transfigured before them. In the midll of a refplendcnt
li'jht, his whole perfon afTumed a dazzling luftre ; and he appeared
fupported, on his right, and left, by the two great prophets of the
law, Mofes and Elias, both in the fame luminous form, who feemed
in earned converfation with him.

The difciples, tranfported with a variety of paffions, wonder, joy, 5, 6.
and. fear, knew not where they were. Peter in a fort of extatic

agitation.

2. 3. 4-

ir8 S T. M A R K.

agitation, wifhed to fix this glorious fcene. Let us build, faid he,
three tabernacles — one for You — another for Mofes — and a third
for Elias,

V/hile he fpake, a cloud fpread over the illumination ; and a voice
ilTued from it. This is my beloved fon, hear him.

8. The cloud inllaiitly dilpefiiiig, the vifion was gone; and Jefus
was left alone, {landing with the three difciples, as before.

9. As they defcended the mountain, Jefus injoined them to fay

10. nothing of what they had feen, till after his refurredlion. This
injundion they determined to obfervej but at the fame time,
could not conceive what he meant by his refurredlion. They had

"• other fcrpples alfo. As the Scribes faid, that Elias muil precede

the Meffiah j why fhould they not convince them, by telling them
(what had juft now happened) that Elias was already come ?

■«*• ~ Jefus told them, that it was indeed predided, that Elias fliould
precede the Mefliah ; and prepare all things for his reception ; and

13. that afterwards the Meffiah himfelf (hould fuffer death. But that,
in fadl, the predided Elias had already appeared ; and had already
fuffered. — They eafily perceived, that Jefus fpake of John the
baptifl ; who was to appear in the fpirit, a?id pcwer of Elias.

14. When Jefus arrived near the bottom of the mountain, he faw a
great croud aifembled about his difciples j and fome Scribes

15. earnefily engaged in conference with them. But when he appeared,
he immediately drew the refped, and attention of the whole affembly,
■which they difcovered by great emotions of joy.

9. See a note on Matt. viii. 4.

1 1 . This fenfe, which is adopted hy Tome commentators, is, I think, the beft.

15. The original fays, ihey ivcre greatly amazed; which fome interpreters fuppofe was owing
to the ihining appearance of his face, like that of Mofes, when he cauie down from the moun-
tain. But I think this, refinemeat.

Jefu8

ST. MARK.

119

19. 20. 21.
22.

Jefus turning to the Scribes, afked them. On what they were 16.

queftioning his difciples ?

Upon this, a perfon from the croud told him, they were 17. is.

queftioning them about a fon of his, M'ho lay under the misfortune

of a very grievous pofTefTion. I brought him here, faid he, with

an expedlation of finding you : and in your abfence, I have applied

to your difciples : but they cannot relieve him.

Then Jefus rebuking his difciples for their want of faith, ordered

the young man to be brought to him ; and aflced his father (as he

brought him forward, in the agony of a violent convulllon)

how long he had fuffered under that great calamity ?

From his childhood, anfwered the father ; and fometimes he is even

much worfe, than you now fee him ; and is in frequent hazard

from fire, or water, or any thing elfe he comes near, that is

dangerous. — But if you have power to heal him, have compaflion on

our diftrefs.

Do you believe that I am able, faid Jefus ? No man ever trufted 25.

in God, without meeting his reward.

Lord, I believe, faid the unhappy parent, with a burft of tears : 24.

help my infirmity, if there be any deficiency in my faith.

Jefus then feeing the croud clofing together from every part, 25.

rebuked the evil fpirit with authority j and ordered it to leave

the young man, and enter no more into him. On this, he was

. . . 26.

feized with a convulfion, and terribly agitated through his whole

frame ; till nature being quite fpent, he lank down totally inani-
mate : infomuch that many thought him dead. But Jefus takino- 2,
him by the hand, raifed him up perfeilly reftored.

After this, Jefus retiring from the multitude into a houfe, his zs.

difciples privately afked him. Why they were unequal to the work,
which he had juft performed ? Merely, faid Jefus, through the

want

I20

ST. MARK.

32-

want of thofe purified affedions, and that ardent faith, which alone
can work fuch miracles as thefe.

36. Soon after this, Jefus determining to go to Jerufalem, pafTed

through Galilee; wifliing to go as privately, and meet with as
little interruption, as poflible.
31. In ^the way he reminded his difciples of what he had before told

them — that he fliould be delivered into the hands of his enemies,
who would put him to death ; but on the third day he Ihould rife
from the dead. — What he faid however made little inipreflioa
upon them ; except to raife in their hearts fome ambidous views :
for they had no clear idea of the MelTiah's kingdom ; and were
afraid to afk for explanations.

Jefus left them to themfelves during the journey ; but when
he arrived at Capernaum, he called them to him, and aiked them.
What they had been difputing about on the road ? But they
were filent : for, in fad:, they had been difputing, which of them
fhould be the greateft ?

Jefus knowing their thoughts, told them, that the only way, in
which any man could be the greateft in his kingdom, was to confider
himfelf as the leaft.
6 „ He then took a child; and holding it in his arms. That perfon,

faid he, who wiflies to be a member of my kingdom, mufl; bring
down his pride, his ambition, and all his worldly paffions to fuch
innocence, as this. Nothing elfe will qualify him for it.

,g^ Here John, taking occafion from what his mafter had jufl faid,

told Jefus, they had feen a perfon endeavouring to caft out devils
in his name ; but as he had not profefled himfelf a difciple, they
had forbidden him.

38. See a note on Matt. xii. 27.

But

33-

34-

35'

ST. MARK.

121

But Jefus difapproved their condudl. No man, faid he, can at- 35.
tempt to work a miracle in my name ; who hath any enmity to
my dodlrine : and I wifli to confider every one as for me, who ^o.
is not openly againft me.

Jefus then refuming his difcourfe, told them that a regard, or 41. 41
difregard to his doftrines ihould be the great teft of the fincerity
of mankind, wherever the gofpel flaould be preached. The gofpel,
faid he, no doubt, will bring its difficulties on men ; and often 45- 44- 45
interfere with the deareft of their worldly interefls : but if they
are true believers, and wiih to avoid the guilt, and punifhment of
apoftacy, they muft perfevere. As the facrifice is purified by fait ;
fo is the profeffor of the gofpel by his trials. The great truths you
receive, are in themfelves good : be you properly prepared to dif-
penfe them. — And that I may draw my difcourfe to what gave
occalion to it, lay afide all jealoufies, and contentions about worldly
matters, and live in perfedl harmony with each other ; as the only
way receive the benefit of that gofpel, which you teach.

4.6. 47. 4g.

49-

so-

Having pafled through Galilee, Jefus entered Judea ; where many
people met him ; whom, as ufual, he inftrudied.

Among them were mixed feveral of the Pharifees, who with a
view to take advantage of what fliould pafs in his difcourfe, alked
him. Whether it were lawful for a man to put away his wife ? — The

44. 46. 48. In thefe verfes St. Mark ufes feveral times the phrafe, ivherc their Ti:orm dkth
not; and their fire is not quenched % which Dr. Rymer (Rev. rel. p. 155) ingenioufly fuppofes
alludes to the two zvAom.soi burying, Vi\\& burning dead bodies. In one the ivorm ; in the other,
Xhtfiie confumes : but hereafter neither tvorm, nor fire ftiall deftroy.

50. There is great difficuJty in this verfe. The wovd/alt fcems to be taken in two dirFerent
fenfes. — Bp. Pearce is of opinion, that y.ui wae-a -9us-ia a>.i a>,i;$>:5-£Tai (in the former verf^) is
an interpolation. (Sec his comment.) But in that verfe, I think, the difficulty vanifhe.=;, if we
tranflate ««( as ir, which is not unufaal. The fenfe would then be, " Every Chriilian is falted
with his trials, as the legal facrifice. Sec." But ftill there remains the diificulty of the 50th
verfe, which is the verfe I f.iould rather wilh to confider as an interpolation.

R difficulty

CHAP.
X.

' . '

12?

ST. MARK.

10.

difficulty lay in obliging him either, on one hand, to oppofe what
was generally thought allowed by the law ; or on the other, to-
contradidt what they had often heard was his own doftrine.

3. Jefus, aware of their malice, afked them. What the law of Mo£'S

injoined on that head ?

^^ It injoined only (they anfwered) that the hufband fliould give

the wife a bill of divorce.

J. Jefus replied, it was true : but added, that Mofes, in that matter,

had been induced merely by the neceffity of complying with a
6. 7. 8. hardened people. You will recolledl, faid he, a law flill more
ancient than that of Mofes, which injoins, in confequence of God's
having made them male, and female, that a man fiall leave his fat be?-,
and mother, and cleave unto his wife j and they tii-o f:all he one flejh,

Q. What God therefore hath joined together, let no man put afunder.

J J Jefus having thus filenced the Pharifees, retired into a houfe;
where his difciples defired him to fpeak more plainly on the fubjed:
of marriage. He told them, that his inftitution founded this matter
on the original law of God, and totally forbad a difiblution of
marriage, except merely in the cafe of adultery ; and efleemed.
both the man, and the woman, adulterers on a jfecond marriage,
during the life of either party.

»3-

While Jefus continued in the houfe with his difciples, fome
people in the neighbourhood brought their children to him, defiring,
according to a common cuftom among tlae Jews, that he would
lay his hands upon them, and blefs them. The difciples rather
thinking this a troublefome intrufion, checked- their forwardnefs.

1 1. See Matt. xix. 9.

12. A woman was not permitted to put away her hufband by the Mofaic law : but it was
oft;n praclifed about the time of our Saviour ; of which Jofephw gives feveral inllances. The
celebrated cafe of Herodias was one, who left her huiband Herod Philip ; and was married to
Herod Antipaa.

But

ST. MARK. 123

But Jefus rebuking his difciples, bad them fuiFer the little children H- «»"•

to come unto him ; for their innocence, and fimplicity of manners,

were the true emblems of thofe virtues, which mufl adorn every

one, who wifhed to be a member of his kingdom. He then took is.

them into his arms, laid his hands upon them, and bleflcd them.

Jefus, after this, continuing his journey towards Jerufalem, was 17.

■met by a perfon of fome diftindlion ; who addreffing him by the
name of goai majier, defired to know, by what means he might
obtain everlafting life ?

Jefus obferving from the manner of his addrefs, that he ac- i5«

knovvledged his divine pretenfions, thought proper to put him to
^ trial. He afked him firft. How he had fulfilled his duty to his 19-

neighbour ? Whether he had the breach of any commandment
on his confcience ? The enquirer anfwering with great readinefs 20.

on thefe heads, Jefus exprelfed his fatisfadion fo far. But, faid ,,.
he, let me afk you one thing more : Have you faith enough in me
(as you feem to acknowledge me to be the Mefliah) to fell,
-and give away all you have in this world; arni trufl in me for
that everlafling life you are in quell of ?

This was a harder trial, than the young man was prepared for. 22.

He was very rich ; and being thoroughly difappointed at finding how
great a facrifice he was to make, retired abruptly, without any reply.

How almoft impoffible is it, faid Jefus, turning to his diciples, jj.

for a rich man to become a fincere chriftian.

The difciples exprefling their furprize at what he faid, he ex- 24. 25.
plained himfelf by adding, that the difficulty arofe, not fo properly
from their having riches, as from their trufting in them — from
their being fo attached to them, as this perfon was; who when
called on by his religion, could not give them up. It was impofllble.

18. Sec a note on Matt. xix. iS.

R 2 he

124 S T. M A R K.

he fald, for any perfon, under the influence of fuch a difpofition,
to be a member of his kingdom.

26. 27. The difciples flill expreffing their uneafinefs with regard to the

condition of rich men, Jefus explained himfelf farther, by obferving,
that he fpoke of mere men, unfupported by the grace of God ; but
that all, who endeavoured to pleafe God, whether rich, or poor,
fliould feel themfelves more and more ftrengthened by his gracious
affi fiance.
28. Peter encouraged by what his mafter had faid ; in the fullnefs

of his heart, cried out, that they had left all, and followed him.

39. 30- To this Jefus made no particular reply, but in general faid, that

no man gave up his worldly connexions, and advantages for the
fake of the gofpel, who Ihould not find his felf- denials, and per-
fecutions (if he met with them) well repaid with a tranquil mind,
a good confcience, a heavenly communication, and a fufficiency of
all things, even in this world ; while in the world to come h
31. might be aifured of everlafting happinefs. — But many, he added,

who ought to put in the firfh claim to thefe heavenly advantages,
will be found among the lafl: ; while they, from whom lefs could
be expedled, will ftand among the firfL

32- 33- 3+- Jefus by this time approached Jerufalem ; and his difciples fearing,
from what he had frequently faid, that fome great event, tho they
knew not what, was about to take place; began to be apprehenfive,
and uneafy. Jefus perceiving their diftrefs, called them to him j
and mentioning again thofe fuiferings, which he was now about
to undergo at Jerufalem ; repeated the affurance he had givea

31. Our Saviour feems chiefly to h.ave had the Jews, and Gentiles in his eye ; the former
of whom rejefled the gofpel, tho it might have been expefted, they would have been the firfi:
to receive it ; while the hitter, from whom little could be expeded, lliould receive it with'
great gladnefs,

them.

ST. MARK. 125

them, that, after thefe fufFerings were over, on the third day, he
fhould rife again from the dead.

This affurance, tho they knew not well the meaning of what 35. 36. 37;
their mafter had faid, began however to raife their hopes ; but
at the lame time it raifed their ambition. They conceived his
rifing from the dead under fome idea of temporal power ; and two
of them, James, and John, who had often been diftinguiflied
by their mafter, thought they had a good pretence at this time,
to put in a claim for fuperior honours.

Jefus gently rebuking them, told them, they knew not what 38. 39. 40.
they alked — that the paflage to his kingdom led not through places
of diftinguifhed honours ; but through fufferings, and death — and
that altho they might, and he knew they fhould, purfue his pain-
ful fteps ; yet ftill the degrees of pre-eminence in heaven were not
difpofed of, like honours upon earth, by favour, and partiality ;
but were referved for thofe, who by their piety, and perfeverance,
fhould make themfclves moll worthy of them.

In the mean time, this forwardnefs in the two fons of Zebedee , j^

raifed the jealoufy of the other ten difciples ; and gave Jefus a new
opportunity of inftruding them. It muft not, faid he, be among 42- 43' H-
you i as it is among the contenders for earthly honours. They
ftrive ambitioufly for fuperior power, and authority. Your ftrife
muft be of a different kind. lie, among you, who wilhes to be
the greateft, muft make himfelf the leaftj and confider humility
as the principal qualification in obtaining fuperiority in my king-
dom. You cannot furely expe6t more worldly authority, than your
mafter afpires after ; who makes himfelf the fervant of all ; and
lays down even his life as a ranfom for the world.

4?-

Jefus, by this time, had arrived at Jericho : and as he left that
town, being attended by a great multitude of people, a blind man,
of the name of Eartimeus, who fat begging by the road fide, hear-
ing.

46..

126 S T. M A R K.

47. ing that Jefus of Nazareth was paffing hy, called out to him by

48' the title of the Meffiah ; and intreated his mercy — The people
49. 50. 51. difpleafcd at fuch importunity, endeavoured to reprefs it. But Jelus
coming to the place, ordered the man to be brought to him ; and
afked him. What benefit he particularly defired ? The man an-
fwered, with ftrong exprelfions of faith, that he might recover his
fight. Jefus told him, his faith had made him an objeft of mercy;
and immediately reftored him : on which the man joined the mul-
titude, and followed Jefus.

Soon after, Jefus arrived at Bethphage, and Bethany, villages
at the foot of the mount of Olives, very near Jerufalem ; and in-
tending now to enter that city in a public manner, he feat two of
his difciples to one of the neighbouring towns ; and defcribing in
what circumftances they fliould find an afs's colt, he ordered them
to bring it to him i telling them what they fhould fay to the owner
of it, if any queftions fliould be afked. Accordingly they brought
it without difficulty; and throwing their garments over it, they
8. 9. 10. fet Jefus thereon. The multitude, in the mean time, fliewing
all the demon flrations of joy, which were ufual on the mofl folemn
occafionsj fpreading flowers, and even their garments in the way,
preceded, and followed him, crying, Hofannah to the fon of
David : BlelTed is he, that cometh in the name of the Lord :
Hofannah in the highcfl !
ji, In this triumphant manner Jefus entered Jerufalem ; and going

into the temple examined every thing ; and in the evening retired
with his difciples to Bethany.

I. See an account of the fituation of thefe places in a note on Matt. xxiv. 3.

8. See a note on Matt. xxi. 8.

10. See the parallel paffage in Matt. xxi. 9.

The

12. 13.

13- The deifts find here great matter of ridicule. The text tells us, fay they, the time of
figs ^vas not yet. How then, could Jefus po,Tibly expeft fruit, at a fcafon, when there couhibe
none ? Bat the words xaifoj truy.m here probably fignifies, not the time, when figs luere ripe ;
bat the time when they -ivere gathered; wldch was not, till the flieaf of the firfl- fruits had been
waved before the Lord. The fenfe of the pafTage therefore runs thus; " And feeing a fig-tree
he came to it, expeding to find fruit on it, as he well might, becaufe the time of gatherings
fruit was not yet come."— They who are not fatiified with this explication, may fee a long cri-
ticifm on the fubjeft in Boivyer's conjedures..

17. Ifa. Ivi. 7.

22. The barren fig-tree is fometimes confidered' as an emblem of the rcjcftion of the Jews :
Ijut as it feems to have been held out only to the difciphs, I prefer the interpretation I.
have given.

o£

IS-

S T. M A R K. 127

The next morning, as he returned to Jerufaiem, he was hungry;
and obferving a fig-tree, he came up to ir, expeding fruit; but found
only leaves. He made it therefore an example to his difciples of the
unproiitablenefs of a dead faith.

On entering Jerufaiem, he went immediately into the temple; and
finding the courts of the gentiles, where profeJytes ufed to worfhip,
full of people trading with their goods, under the pretence of furnifli-
ing animals for the temple-facrifices, he drove them all out with au-
thority; and would not fuffer any burthens to be carried through the 16.
courts; quoting that paffiige of Ifaiah; The fotis of the Ji rangers, that ,7.

join themfehes to the Lord, will I bring to my holy mountain ; and make
them joyful in my houfe of prayer. For my h.ufe Jlndl be called a houfe of

prayer for all nations,

Thefe things, it may eafily be fuppofed, gave great offence to the 18.

chief priefts : but they durfl only plot in private againfl; Jefus ; being
afraid of taking any public meafures, lefl they fhould alarm the people,
who had a high veneration for him.

In the evening, Jefus retired again to Bethany; and the next morn-
ing returned, as before, with his difciples to Jerufaiem. As they
went pafl the fig-tree, Peter obferved, that it was withered to the
roots : on which Jefus took occafion to imprefs on them the neceffity

9. 20.

23.

24-
25-

27. 2S

12S S T. M A R K.

of a ftrong exertion of faith. There is no miracle, faid he, beyond
its power to effed. If fteady faith accompany your prayers, you may
be aflured of receiving what you pray for; only ftill you will remem-
ber, that a forgiving difpofition mull: be united to your prayers. No-
thing elfe can carry them to the throne of God.

By this time, they had entered Jerufalcm; and Jefus going into
. the temple, began again his cuflomary employment of teaching the
people.

The chief priefts, and fcribes, in the mean time, had taken new
■ courage; and coming to Jefus, demanded, by what authority he
did thcfe things ? alluding particularly to the violence he had fliewn,
the day before, in the courts of the temple.
20. 30. Jefus knowing their malice, told them, that before he anfwered

their queftion, he muft alk another. Was John's miffion, fiid he, of
divine, or of human origin } — This qiiejlion was in fadl, an anjwer ; for
whatever John's authority was, fuch alfo was that of Jefus,
3^- 32- The chief priefts eafily faw the difficulty. Human they durft not

call it; becaufe every body believed John to be a prophet: and if they
fhould fay, it was divine, the reply was obvious; Why then did you
33- not believe him .'' They were obliged therefore to tell Jefus, they could

not refolve his queftion. Neither then, faid Jefus, fhall I refolve
yours.

,C H A P.
XII.

Jefus having thus filenced the chief priefls, continued the fubje(fl:,
by fetting before them, in the audience of the people, their hardened,
impenitent, and dangerous ftate — the ungrateful returns, which the
Jewifii nation had made to God, for all his calls of mercy — and

23. Tliis promifc of our Saviour to his difciples, I apprehend, relates chiefly to the en.abling
of them to perform miracles ; yet in a degree it may be .applicable to all Chriftians, as afford-
ing them affiilance in the midll of difficulties, and diilreffes, which may appear like removing
mountains.

I. See a note on Malt. x.\i. 33.

finally

Their next endeavour was to infnare him, and draw matter of con-
vidlion from his own mouth. With this view they fent feme of the
Pharifees, and Herodians to him j who pretending great reverence to-
wards him, and as if wiiliing to fatisfy their confciences by his deci-
fion, defired to have his opinion on the great national queftion.
Whether it were lawful to pay tribute to Caslar ? His anfwer,
whether in the negative, or affirmative, mull of courfe offend either

f PI", cxviii. 23. 23.

S the

7. «.

ST. MARK. 129

finally God*s Intention of cafting them off; and adopting the gentiles
in their room.

A pcrfon, ' faid he, planted a vineyard ; and having furnifhed it with
every thing neceflary, left it in the hands of labourers, and took a
journey. At the proper feafon, he fent a f.-rvant to the labourers for
the fruits of it. But they paid no regard to the melTage; and even
ill-treated the meffenger. Others, fent on the fame errand, they ufed
with the fame indignity j and even put fome of them to death. At
laft, the mafter cf the vineyard fent his only fon ; not doubting, but
that to him they would pay a proper rcfped:. But it happened other-
wife. Thefe wicked labourers, loft to all fenfc of goodnefs, put even
the fon himfelf to death ; concluding, that now they fhould divide the
vineyard among themlclves. What therefore, continued Jefus, fhall g,

the Lord of the vineyard do to thofe wicked labourers ? He will come
with power; and deftroying them, give his vineyard to others. Have
you never read, laid he, that the Jione which the builders rejected, is be- 10.

come the head of the corner ; and that this is the Lords doing ; and Jhall
be marvellous in our eyes^ ?

To this ftrong reproof the chief priefts were unable to reply. They
perceived plainly, that the parable was pointed at them; and were
ftung with malice: but not daring to fhew it openly, through a fear
of the people, they retired a fecond time to plot in private.

4. 5.

II.

te.

'3-

130 S- T. M A R K.

15. the Romans, or the Jews.— Jefus knowing their defign, avoided
,5 the fnare by defiring to fee the tribute-money. Whole image,

laid he, and infcription, does this coin bear? — They anfwered
17. Csfar's. Give then to Casfar, £ud he, the things that are Casfar's ;

and to God, the things that are God's. — The Pharifees, and He-

rodians finding themfelves totally uneq^ual to his wifdom, were

afloniflied, and retired..

ig. A body of Sadducees came to him next. They did not believe-

a future ftate ; and brought a queftion to him, which on a fup-
pofition there was one, appeared to them of uncommon difficulty. —
19. 20. 21. Mafter, faid they, Mofes commanded, that if a man die without
children, his brother fhall take his wife, and raife a family to pre-
ferve his brother's name. Now we have an inftance of feven bre-
thren, who, fucceflively, married the fame woman ; we fhould
be glad to know therefore, if there be a refurredion, which of
them fliall hereafter be the woman's hufband ?

25. In this queftion, replied Jefus, you fliew your ignorance both

o( the power of Go^ i and of the trufh of fcripture : For in the firfl
place, the flate of the next world is not accommodated to the
condition of this : marriage, which is neceflary here, will be unne-
ceflary there.

25 Then again, with regard to your main queftion, if you believe

the fcriptures, you mufl alfo believe the refurredlion of the dead.
For in fcripture God calls himfelf the God of Abraham, and the

27. God of Ifaac, and the God of Jacob. Do you not then fee the

abfurdity of fuppofing, that God fhould flile himfelf the God of
perfons, who were not really in a ftate of exiflence ?

19. Deut. XXV. 5..

This

37-

ST. MARK. 131

This anfwer filenced the Sadducees. But one of the Scribes, «8.
who had heard what pafled; and perceiving the propriety, with
which Jefus had anfwered them, afked him. Which was the prin-
cipal part of the law ?

Jefus referred him to the moral part — his duty to God, and ^9- J^, ji.
his neighbour; and placed the fum of religion in the obfervance,
and fubordination, of thefe great points.

To this the fcribe afTented ; declaring, that in his opinion, God 32. 35.
refpefted the performance of thofe duties greatly beyond facrifice,
or any other religious ceremony.

Jefus, pleafed with his anfwer, told him, he was not far from 34. 35. 36,
having a juft idea of thofe dodtrines, and of that holy kingdom,
which the gofpel meant to eftablifh.

While the Scribes ftill continued in the temple, Jefus afked them,
in what way they explained that pafTage of David, The Lordfa:d
unto my Lord, Sit thou at my right hand, till I make tlmie enemiei

28. There feems to be a difFerence here, between the accounts of St. Matthew and St.
Mark. St. Matthew, (xxii. 35.) fays, the Scribe came (weifa|uf) vi'nh an iujidious intention,
and evidently introduces him under this idea. M'^hen the Phc.rifees had heard, that he had put
the Sadducees to filence, they ivere gathered together. Then one of them, &c. St. Mark's account
has manifeftly a different tendency. Some expofitors. Dr. Clark in particular, reconcile the
two accounts by fuppofing, he came at firft «:(Wfa|w» ; and afterwards became convinced. But
this does not intirely reconcile them ; for St. Mark fays, the Scribe had been attending to the
difcourfe of Jefus, and perceived that he had anfwered ivell. — Bcfides, I do not fee how a
queftion of this kind was calculated for any infidious purfofe.

But perhaps the Scribe's behaviour, (who probably aded with great caution) might have
ftruck St. Matthew in one way ; and the apoftle, whoever he was, who inftruifl'ed St. Mark,
in another. The great point, which was intended to be flaewn, was the preference, which
Jefus gave to the moral law above the ceremonial : and to this point both the evangelifts atten-
ded ; paying little regard perhaps to other circumftances.

29. Our Saviour's anfwer to the Scribe is interpreted by Dr. Clark, as adverting to the
difference between the »/ora/ and ceremonialhw ; whicli, I think, appears mofl agreeable to
the context.

S 2 thy

132 ST. MARK.

ihy footJlccL This you all ?.ck.nowledge, faid he, to be fpoken of
the Mefliah ; and yet you fee, David calls him his Lord. How
then do you reconcile this with his being David's fon ?

To this no anlwer was given. And indeed from this time,
none either of the chief priefts, the Scribes, or the Pharifees, ever
ventured to put a queftion to him again : while the common
people feemed evidently to rejoice in the great fuperiority, which
he had acquired.
33. 39. 40. Jefus then turning to the people, difmifled them with a caution

againfl the hypocrify of the Scribes. They affedt every thing,
faid he, that is grave, folemn, and fandified; they claim to them-
felves fuperiority j and as an atonement for their oppreffions, make
long prayers. Few finners have more guilt in the eyes of God.

41. As Jefus, after thefe difcourfcs, was leaving the temple, he

obferved the people throwing their offerings into the treafury ; and

41. many, who were rich, giving largely. Among others, he obferved

a poor widow, who came, and threw in two mites, which toge-
ther make only a farthing. Jefus thought this a proper opportunity
to inflrudl his difciples in the nature of alms-giving. This poor
widow, faid he, hath thrown into the treafury a gift more accep-
table to God, than any of thofe you have juft feen offered : for
God meafures the charitable ad:ion, not by the largenefs of the gift,
but by the motive of the giver.

41. There were cherts placed in the courts of the temple, in which people put their volun-
tary contributions, for furnifhing bullocks, Iheep, wood, fait, and other things neceffary
for facrifices.

44. This fentiment, tho not cxpreffed, in the text, is certainly implied. Our Saviour fays,
Jhe ga've more. More in reality Ihe certainly did not give. It mult therefore be more from
&ine accompaniment.

43- Ai

S T. M A R K. 133

As they left the temple, one of the difclples examining it with chap.

particular attention, defired his mafter to obferve the fize of the , ^^_<

flones, and fplendor of the whole building. '"

Jefus told him, that, vaft, and fplendid as it was, in a little 2.

time, not one (lone fhould be left upon another.

Nothing more was faid on the fubjedl at that time; but as they .^

retired in the evening, and fat down on the fide of the mount of
Olives, in direft view of the temple, fome of the difciples afked
Jefas, When this great revolution, of which he fpoke, fliould 4.

happen ? and what ligns fliould precede it ?

One of the firft figns, faid he, fhall be the appearance of im- 5. 6.
poftors, under the title of prophets, and Mefliahs, who fhall make
great pretences to deliver the Jews; and fliall deceive w^;?)'. 2^cu
I have warned againft them.

You will next hear of commotions, wars, famines, and othec 7. 8,
diflrelles. Thefe things will bring on apace the approaching de-
ftrudlion.

In the mean time, you muft expect perfecution. You muft be 9.

brought, to anfwer for the truth, before the great men, and kings
of the earth. Thus you fhall be the happy means of introducing j^^

the gcfpel among the gentiles.

In thefe circumflances be not afraid; nor meditate for anfwers. ,1.

You fhall then be under the diredlion of an all-powerful afliflance.
Only be prepared for the worfl in this world : for the religion 12. 13.
you preach is fo contrary to the views, and paflions, and prejudices
of men, that their malice, and oppofition to it will overpower
every natural affedlion. Keep the eye of faith therefore fleadily
fixed on the great end of all your labours, and fufferings.

I. Jofephus fpeaks of the ftones, of which the temple was built, as of an amazing fize.
Some of them, he fays, were fixty feet in lengtli.

The

134

ST. MARK.

14. 15. 16. The lafl fign of this great deftrudtion, fhall be the approach of
i the Roman army ; which the prophet Daniel calls, the ahominatio7i of

defolaticfi ; alluding to the heathen armies furrounding the holy
temple of God. When this fign comes on, be affured, the de-
ftrudlion I have predided, is at hand. Then let all, who believe
*■ this prophecy, efcape from a guilty city : let them pray to God to
J9' remove all obflrudtions j and affift their flight: for among all the ca-
lamities, that ever happened to mankind, or ever fliall happen, nothing
ever was, or fliall be, greater than this. And unlefs God, in his
20. regard for his chofen fervants, fliall fhorten thofe days of diftrefs,

the whole Jevvifli nation mufl inevitably perifli.
21. 22. 23. In the midft of thefe calamities, impoflors fliall flill arife, and
perfuade people to adts of fedition, through the hopes of deliverance.
But I have forewarned you not to be feduced by any of thefe pre-
tences.
24. 25. Such are the figns, which fliall precede the deftrudion of Jeru-

falem. From this time tlie Jevvifli government fliall totally ceafe ;
26. 27. and the whole Jewifli nation fliall hence forwards become a flanding
proof of the eflablifliment of the Mefliah's kingdom. The miniflcrs
of Chrift fliall be fent out- to draw thofe into one fold, from
every part of the world, who believe in the gofpel.

19. Whoever reads the account, which Jofephus gives of the fiege of Jerufalem — the ferocity
of the enemy without — the famine within — and, above all, the rage, and cruelty of con-
tending fatlions in the midft of all this fcene of horror ; will be inclined to think thefe
werds of our Saviour, tho in fome degree hyperbolical, do not greatly exceed the mifery
they dc-fcribe.

22. Shall rife, and fhe-v ; might be tranflated, yi^'a// rife, and make pfientaticnof: they (hall
not really perform ; but pretend to perform.

20 The heaverily bodies arc ufual figures in the JewiCi language to defcribe earthly poten-
tates. Ifaiah is frequent in the ufe of them. Nay inftances might be brought from the
Talmud, in which thefe lofty figures are ufed to defcribe the ruin ever, of pri/ate families.

ST, MARK. 135

As furely therefore as you know the appit)ach of fummer by 28.

the budding of the tree ; fo furely may you know the approach of 29-
thefe calamities by the figns I have given you. Even before the 30.

prefent generation end, this great event fhall take place. Heaven 31-

and earth fliall be difTolved, and -pafs away : but the great truths,
which I have fet before you, be aflured, fhall be compleatly
fulfilled.

That great event, the deftrudtion of Jerulalem, is a fign, or 3^- 33-
type of that flill greater event, the dillblution of heaven and earth,
and the final confummation of all things. — The time indeed of
this latter event God only knows ; but your ignorance of the
time fhould be a great argument for conflant preparation. I am
about to leave you. As a mafler taking a journey, leaves his 34.

houfe, and goods under the care of his fervants, whom he exhorts
to be circumfpedt, and attentive; Co I exhort you to be thofe 35. 36.
faithful fervants, that at whatever time your mafter call, at an early
hour, or a late one, you may be well prepared to receive him. —
Nor is this great preparation a dodtrine intended for your ufe 37-

alone ; but muil be flrongly inculcated on all, who defire to be my
difciples.

While Jefus held thefe divine difcourfes with his difciples, the
chief prieils, and Scribes had been confulting how to deflroy him :
but as he was fo much reverenced by the people, they had laid

32. Our Saviour mixes together the two great ideas of the deftruaion of the Jewifh nation,
and the end of the world. Tlie two ideas are very diftinguifhable ; tho the blending of their
colours is not eafily feparated, either here or in St. Matthew : but here the relation is more
concife, and therefore more difficult. It is not indeed exprefled in the text that the deftruftion
of Jerufalem was a type of the confummation of all things : but this feems to be the idea.

33. Here another idea, that of death, is introduced ; which is to each individual the fame
as the general confummation of all things.

afida

CHAP.

XIV.

I. 2,.

136 S T M A R K.

afide all thoughts of .feizing him at the paflbver, when fuch mul-
titudes were afTeinbled.

From the open part of the mount of Olives, where Jef.s had been
fitting with his difcipL'S, he retired, ?-S ufual, to Bethuny ; where
at the houfe of Simon the leper, the following circumftance hap-
pened. As he fat at meat, a woman brought a box of very
precious ointment, which, in great refpedt, flie poured upon his
head. Some at the table, taking offence at this, as a waflc of
what might have been fold for a confiderable fum, and given to

6. the poor, found fault with the woman. But Jefus anfwered ;

7. Cenfure her not : her zeal is highly praife-worthy. The poor you
have always with you, as the objeds of your charity. This is an

8.' extraordinary occafion. She hath fliewn her regard for me by

9. anointing my body for its burial ; and wherever the gofpel ihall

be preached, this aft, unworthy as you may efleem it, fliall be

recorded to her praife.

10- It was at this time that Judas firft meditated the dcfign of be-

traying his mafter. With this purpofe he went to the chief priefts j
and offered, for a proper reward, to condud: their officers, where
they might fcize him with the greatefl privacy.

4- S

3. Yvn^f^otffa, ^e brake the box. This (hould not be applied to the box, but lo Jkaking, or
breaking, the ointment ; which feparates the parts, and difFufes the fragrance more ftrongly.
— Frada niagis redolere videntur

Omnia, quod coritrita-

Anointing with perfumes was common at the feafts of the ancients.
Ciboria exple : funde capacibus
Unguenta de conchis— — — —

Hor. car. II. 7.
It was common alfo to ufe boxes made of alabailer, as well as (hells. Hunc aliqui lapidem
alabajiritem 'vacant, quern cauant ad -vafa unguentaria, quoniam optime ferniare incorrupta dicitur,

Plin. de Marmor.
10. See a note on Matt. xxvi. 14.

This

S T. M A R K. 137

This offer was received with joy. An agreement was made 3 and n.
thirty pieces of filver were given; for which Judas engaged to bring
them the earheft intelhgence of Jefus's retirement.

In the mean time the paflbver approached; and Jefus having yet 12. 13. 14.
made no preparations for it, the difciples mentioned it to him : on ^^' * "
which he ordered two of them to go into the city, where they
£hould find a man in fuch circumftances, as he defcribed, en-
tering a houfe. This perfon they were inftrudled to follow, and to
afk for a chamber, where they might eat the paffover. All this was
done, and an upper- room, well-furnifhed, was fliewn them, where
proper preparation was made. ■'

Jefus, foon after, came with the twelve: and as they fat at meat, 17. ,j.
he told them plainly, that one of them fhould betray him. This ig,

threw the whole table into great anxiety ; each being folicitous to
know whom he meant.

It is one, faid Jefus, who now eateth with me. It is neceflary 20. 21.
for the falvation of the world, that the fon of man fhould die, as
the prophets have foretold : but that is no excufe for him, by whom
he is betrayed. Wretched is the ftate of that guilty perfon.

After fupper, Jefus took bread, and giving thanks, brake it, and
gave it among his difciples, faying, Eat this, in a folemn manner,
in remembrance of my body, which is given for you. Then taking 23
the cup, he prefented it alio to them, faying. Drink this likcwife,
in remembrance of my blood, which is fhed for you. From hence-
forward, let the paffover ceafe ; and let this ceremony be eflablifhed
in it's room, among all chriflians.

16. See a note on Matt. xxvi. 19.
21. See a note on Matt. xxvi. 25.
25. See a note on Matt, xxvi, 29.

22.

24,

After

138 S T. M A R K.

z6. After the celebration of this rite, they fing a hymn ; and Jcfus

retired with them, as ufiial, towards the mount of Olives.

27. That fevere time of trial, (faid he to them, as they walked) of

which Ihave fo often warned you, is now at hand that time, of

which the prophet fpeaks, I will finite the J1:epherd, ond the fieep fiall

28. be fcattered. Be not however difcouraged : after I am rifen from

the dead, I will meet you again in Galilee.

29. Peter, with great vehemence, anfwered his mafter by declaring,

30. that whoever iliould be offended, he certainly never fliould. Jefus
bad him not be fo forward in his zeal ; affuring him that, that
very night, before the cock ihould crow twice, he fliould deny him

31. thrice. Peter with ftill greater confidence replied, he might die
with him ; but to deny him was impofliblc ; in which language

' they all united.

32- 33

By this time they were come to a part of the mount of Olives,
called Gethfemane, from the oil-preffes, which flood there.

Here Jefus leaving all his difciples, except Peter, James, and
John, went with thefe three a little farther ; and fell into an agony.
My foul, faid he, is exceedingly forrowful, even unto death : wait
here a while, and watch with me.

He then went forward a few paces, and falling on the ground, he
g prayed, that if it were poffible, that hour might pafs from him. All

things, O my Father, faid he, are poffible with thee take this

cup from me Neverthelefs not my will, but thine, be done.

Then returning to his difciples, and finding them heavy with fleep,
he rebuked them for their great unconcern in an hour of fuch diffrefs.

26. See a note on Matt. xxvi. 30.

27. See Zech. xiiL. 7.

Watch

ST. MARK.

139

Watch, faid he, and pray for God's afliflance in this time of trial. 38.
The fpirit truly is ready ; but the flefli is weak.

Having faid this, he went a fecond time, and prayed in the fame 39. 40.
manner. When he came back he found them again heavy, and
confufed.

Returning a third time, he told them, — his agony was now pad 4i- ^~-

and other trials fhould immediately come on. Arife, faid he ;

the great event is at hand.

He had fcarce fpoken, when a number of armed men appeared 43. 44. 45.
with Judas at their head ; who went up to Jefus, and faluted him.
The officers, and fervants of the chief priefts on this immediately
feized him.

This violence at firfl raifed the oppofition of the difciples ; and 46. 47.
one of them drawing a fvvord, wounded a fervant of the high-prieft.
Jefus in the mean time, expoftulated with them for this fecret, and 48.
infidious manner of taking him ; telling them, they had frequent 49.
opportunities of feizing him openly in the tempje, if they had any

legal charge againft him. But the fcriptures, added he, mufl

be fulfilled.

The difciples, feeing now, that all was over, provided for their 50.
own fafety by flight. One young man among them the fervants S'- S^'
feized : but he leaving his garment in their hands, efcaped.

From the mount of Olives Jefus was immediately carried before 53.
the high-prieft ; with whom were aflembled, tho it was now late,
the principal of the JewiQi Sanhedrim.

52. People in warm countries, ufed often to wear no other drefs than a fimple piece of cloth.
Hanging one corner of it before, over the left (Jioulder, they brought it behind, and fo cir-
cling the body, threw it again over the left flioulder, the lappet hanging behind. — Or,
the fenfe need not require that he fled from them literally naked; but only without his
upper garment.

T 2 Among

140- ST. MAR K.

54- Among tlie croud of officers, and fervants, Peter, who had fol-

lowed at a diftance, now mixed himftlf ; and entering the palace, fat
down with others at the lire.

55. The chief- priefts, who were determined at any rate to put Jefus^
to death, wiflied however to have as much as poffible the appearance
of juftice on their fide; and with this view they had prepared

56. what evidence they could: but every depofition was fo flight, and
trifling, that it was impoffible to found a charge on any thing that
was depofed.

57. 5S. Among other accufations, it was attefled, that he had been heard

to fay, Iicill dejlroy thi's temple made with hands, and 'within three days

59. / ivill build another 'without hands. But neither did this appear of
weight fufficient for their purpofe.

60. The high priefl then rifmg up, afked Jefus, What he had to fay

61. in his own defence ? But as he had been charged with nothing, he
anfwered nothing.

i^mong other queflions the high-priefl afked him. Whether he was
the Chrift ?

62. To this Jefus thought proper to anfwer in the affirmative ; and'
referred him to a grand event, the deftrudion of Jerufalem, fpeedily
coming on, for a confirmation of his pretenfions.

63. 6-. This was all, that was defired. The high-prieft in great emotion,

cried out. What need we further witnelTes ? you have heard the blaf-
phemy.

54. It was then near midnight, which might be cold at that feafon, tho the day might be
>varm. This all travellers tell us is a commoa cafe.

56. l5-a> a\ ;*afTt.fiat sx y,aa.i : Tie depcfitiom tvere not eq^ua l that is, either equal to a fen-
tence of death ; or perhaps, becaufe they were contradiftory.

62. Tho Jefus's referring the high prieft to fuch an event, could have no efFedl at that time ;
yet it furniihed a ttrong, and perhaps a raorded argument afterwards. It then became
prophecy.

ST. MARK. 141

On this, the whole council refolved, they had now fufficient evi-
dence to reach his life.

The aflembly then rofe, and for the prefent left him in the hands 65.

of the fervants ; who feemed to vye with each other in fhewing him
every inllance of indignity, and offenilve behaviour.

In the mean time Peter continuing in the hall, was accofted by a 66. 67.
fervant maid, as a perfon, that belonged to Jefus. But in great 63.
agitation he denied, that he had any knowledge of him. He left the
hall however, and went out into the porch ; where he heard the cock
crow.

It happened, while he was there, another maid feeing him re- Cg.

peated the former obfervation ; which Peter denied a fecond time.
Soon after fome other people coming up, affirmed, there could be
no doubt about the matter ; for his very fpeech betrayed him to be
a Galilean. — On this Peter, with vehement imprecations, declared, 71.

that he was not even acquainted with Jefus.

Soon after, he heard the cock crow a fecond time ; which brought -2.

the words of Jefus full into his memory. In an agony of diflrefs he
ran out ; and gave vent in private, to the bitterelt tears of felf-
convid;ion, and remorfe.

Thus far the chief priefts had been endeavouring only to procure c H A P.
evidence againft Jefus ; for they had no power, under the Romans, ^^•
to put a criminal to death. They had concerted the matter how- ••

72. The word £s-ii3a?.air cannot fignify, ivhen he thought thereon. Some render it, as here,
he ran or threiu him/elf out : and others, he co'vered his head nuith a mantle.——— None of the
evangelifts hath related fo circumftantially, as St. Mark, the denial of St. Peter, which liath
always been confidered as a fingular argument of the fimplicity, truth, and opennefs of St.
Peter's charafter. As St. Mark is allowed, on all hands, to Jiave written from him, it is
probable, he was obliged by that apoftle to be particularly circumftantial in the detail of
this event.

ever

70,

142 S T. MAR K.

ever fo, as to carry liim, tho at that early hour, for it now drew
towards morning, before Pontius Pilate, the Roman governor ;
who was on all occafions ready to oblige them. But as they did
~- not think, that Jefus's confeffing himfelf to be the MJjiah would

have much weight with a heathen magiftrate, they changed the
word Mcjfiah into the king of the Jeios j which, tho an equivalent
expreffion in the language of their prophets ; was yet greatly more
ofFenfive to the Romans. Pilate accordingly afked him, whether
he really profelTed any claim of this kind ? To this Jcfus anfwcred,
that he did not in a temporal fenfe, as they accufed him ; but in a
fpiritual {tn(t he did.
■3- 4- 5- In the mean time, the chief priefts laid many, and grievous

accufations to his charge : but he anfwered nothing ; which Pilate
took notice o£with furprife.
6. 7. 8. 9. That magiftrate however foon perceiving, that the matter was

of very frivolous import, determined on an expedient to releafe
him.

It was an annual cuftom, at the pafTover, for the Roman governor
to releafe a prifoner, at the option of the people : and as there
happened to be, at that time, a very notorious offender, one
Barrabbas, in cuftody ; Pilate fuppofed, that, as the difference
between Jefus and him was fo very fti-iking, the people could not
hefitate about the matter. It happened however otherwife ; for as
Pilate plainly fhevved an inclination to fave Jefus, they clamoured
the louder, deiiring, that they might have their privilege of option :
and requefted, that Barrabbas might be the favoured perfon.

II. This cannot well be fuppofed oi the people in general, at that early hour, before they
could be colleiSed ; but rather of the fervants, and retainers of the temple ; who, no doubt,
amounted to a large body. And even thefe were wrought up by the chlef-priefts, as it appears,
to favour their defign. See Matt. xv. 1 1 .

Pilate

ST. MARK. 143

Pilate again demanding, in a fort of derifion, with a view to 12.

raife compaflion, what he fhould then do with the king of the 13.

Jews ? they all cried out, demanding that he might be crucified.

Pilate, a third time interfering, informed them, that nothing h-

worthy of death had been laid to his charge. But it availed nothing :
the clamour rofe higher ; and they all with one voice demanded,
that he might be crucified.

Pilate therefore unwilling to difoblige the high-prieft, and his 15..

party, releafed Barrabbas ; and condemned Jefus to be fcourged
and crucified.

Jefus was then delivered to the foldiers for execution, who had 16.

the fame liberty allowed them of exercifing their wanton cruelty
upon him, which had been allowed before to the fervants of the
high prieft. They immediately called the whole cohort together
into the guard-room ; where cloathing Jefus in a purple robe ; J?*

and putting a mock-crown on his head ; and a reed for a fceptre
in his hand, they firft retired a few paces, and faluting him, cried, 18.

Hail, king of the Jews. Then taking the reed out of his hand,
they ftruck him on the head; and fpit upon him. — Then retiring
again, as if they had been guilty of fome high offence, they
worshipped him as a God.

After they had thus fated their brutal malice, they took off the
purple robe, and replacing his own garments, led him to death; 21.

15. See a note on Matt, xxvii. 26,

17. See Matt, xxvii. 29.

18. See a note on Matt, xxvii. 29.

21. He is faid to be the father of Alexander and Rufus, Thefe perfons were probably well
known at that time. — Thefe little indireft appeals to perfons, (which are frequent in the new
teftament,) are commonly thought, and with jullice, to be an argument in favour of the truth
of thefe fimple narratives.

z\. See a note on Matt, xxvii. 32,

obliging.

19.

20.

144 ST. MARK.

obliging one Simon, a Cyrenian, whom they -accidentally met,
and probably fuppofed to be his difciple, to aflift him in bearing
his crofs.
zz. 23. 24. Having thus brought Jefus to a mount called Golgotha, which
iignifies the place of a ikull, they offered him in derifion, after his
fatigue, an imbittered draught, which he refufed.

25. 26.

It was now only nine o'clock in the morning ; fo expeditioufly
had the chief priefts hurried over the affair, (ince his apprehenfion
on the preceding evening. The foldiers then nailed him to the
crofs, and placing over his head an infcription, T^he king of the
Jewsy they fat down to part his garments among them. Two
27. 2$. malcfadors alfo were crucified with him, one on each handj fo
compleatly was the prophecy of Ifaiah fulfilled, which defcribes
the MefTiah, as being numbered with tranfgrejfors.

What had been alledged againfl him at his trial, was now
retorted with great fcorn : Thou, that deftroyejl the temple, and
buildejl it in three days ; fave thyfelf, and come down from the crofs.

The chief priells alfo and Scribes joined their revilings with
thofe of the people : He faved others, they cried, let him now fave
himfef: let Chrifl, the king of Ifrael, defend from the crofs, and w»
will believe.

29.

so.
31' 32-

33-
34-

About twelve o'clock, a fudden darknefs fpread over the fun j
and threw an awful gloom over the whole tranfailion.

At three, Jefus, who had now hung fix hours on the crofs In
patient fuffering, being in the agony of death, cried out, Ehi,
Eloi, lama fabaBhani : My God, my God, why hafl thou for-
faken me ?

38. See Ifaiah liii. 12.

34. See a note on Matt, xxvii. 46.

They

39- Sec a note on the parallel pafiage of St. Matthew.

U fixed

J9-

ST. MARK. 145

They who flood by, miftook the expreflion ; and while one 35. 36.
ran to reach a fponge-full of vinegar, at the end of a reed, to his
mouth ; another faid. Let him alone j let us fee whether Elias
will come to fave him.

Jefus crying out again in the fame impaffioned manner, expired : 37. 38.
when inftantly the veil of the temple, which feparated the Holy
of Holies, was rent afunder j indicating plainly, that all diftindlion
between Jew, and Gentile was now abolifhed.

Among other teflimonies of the awful grandeur of this great
event, that of the Roman centurion, who attended the execution,
fhould not be omitted. This officer, feeing the many folemn, and
fupernatural circumftances, which accompanied the death of Jefus,
could not help crying out. Certainly this _ perfon was the offspring
of fome God.

A few of Jefus's difciples, and of thofe, who were attached to 40. 41.
him, were prefent at this mournful fcene. Some pious woman alfo,
who had followed him from Galilee, flood at a diflance.

But among thofe, who thought themfelves mofl concerned, on this
folemn occafion, was Jofeph of Arimathea, a man of fortune, and con-
fequence, and greatly attached to Jefus. This pious perfon, as the
evening drew on, and as the next day was the fabbath, when nothing
could be done, went boldly to Pilate, and begged the body of Jefus.

Pilate fcarce conceiving, that he could be dead, made himfelf fure
of that point from the centurion, who attended the execution ; and
then granted the requefl.

Jofeph taking the body from the crofs, wrapped it in fine linen,
and depofited it in a new tomb, which he had hewn in a rock ; and

42- 4S-

4+- 45-

146 S T. M A R K.

fixed a large ftone, before the door of the fepulchre, to which it had

C II A P. been fitted.

xvr.

I. 2. The day after the fabbath, very early in the morning, Mary Mag-

dalen, and Mary the mother of James, and Salome, brought fpices

3- 4- to embalm the body. In the way, they confulted how they fhould
remove the large ftone, which clofed the fepulchre. But on coming
to the place, they found, to their great aftonifliment, that it was

5. removed. They then entered the fepulchre; and to their ftill greater

6, aftonifhment, faw an angel fitting in fplendid array. As they re-
treated through fear, the angel thus accofted them. Be not afraid.
I know your errand ; you feek your crucified Saviour. He is not
here. He is rifen from the dead. See the place where his body lay.

7. And now go, tell his difciples to meet him in Galilee, as he

formerly ordered them.

$. On this the women leaving the fepulchre in great confufion,

and agitation of pafiions, were met by Jefus, who firft difcovered
himfelf to Mary Magdalen. She immediately ran to his difciples,
whom flie found in forrow, and great dejediionj and endeavoured
to animate them with the joyful news of Jefus's refurredtion. But
they gave little credit to her flory.

12. 13. After that, Jefus appeared to two of the difciples themfelves, as

they walked into the country. They likewife informed the reft of
their brethren; but were equally difcredited.
14. Soon afterwards he appeared again to all the eleven difciples af-

fembled together ; and gently chid their unbelief in a matter, of
which he had fo often fpoken to them ; and which had been fo well
attefted by eye-witnefies.

7. In the text it is, idl his Ji/ciples and Peter. The particular mention of that apoftle
was probably to fliew him, that notwithftanding his denial of Chrift, his repentance had
reftored him.

Jefus

9-
10. II

S T. M A R K. 147

Jefus then gave them their laft inftrudlions. Go, faid he, and 's-
preach the gofpel, from heaceforth, to all the world. They, who ^^•

believe it's dodtrines, and obey it's rules, fhall be faved : but they,
who rejed it's evidences, mufl take on themfelves the confequence
of rejeding it's gracious offers : and that you may be the better '7- «'.
enabled to preach the gofpel, you fhall be endued with the power of
working miracles.

After Jefus had given them thefe inftrudions, he afcended into 19.

heaven : and they, obedient to his word, went out, and every where 'o-

preached the gofpel ; and confirmed the truth of it by miracles

19. It feems to have been neceflary for the apoftles to fee our Saviour afcend into heaven,
that they might be proper witnefles of his afcenfion. T« fee him ali've after his death, was
evidence fufficient of his refurreftion. Dr. Lardner, in apology for St. Matthew, and St.
John, who have omitted mentioning the afcenfion, fays, its truth is included in the refurrec-
tion : and, no doubt to the believer, it may be ; but not to the gainfayer, who might deny
the fa(ft, and fay, that Chrift had only fecreted himfelf. It appears to me therefore that if
none of the evangeMi had borne teiUmony to the afcenftan of ChriA, it would have been a
great defideratum in the facred hiftory ; and I was rather furprized at finding fo judicious a
critic as Dr. Lardner laying fo little ftrefs on the mention of this circumftance. See his letter
to Mr. La Roche, in the appendix to hit life by ^t. Kippis.

End of the Gospel according to
St. Mark.

U 2

PREFACE

T O

ST. LUKE'S GOSPEL.

FTER St. Matthew's gofpel, which gives us the cleareft,
and fiilleft account of the life, and doftrine of our blefTed Saviour, we
have St. Mark's ; which adds a few circumflances to the facred flory ;
but is chiefly valuable, as a confirmation of St. Matthew.

The next in order is St. Luke. This evangelift is fuppofed to
be that Lucius, who is mentioned in the fixteenth chapter of Romans;
again in the thirteenth, and eleventh of Ads ; and again in the fourth of
Coloflians; where he is filled a phyfician. Tho his name has rather a
Gentile, than a Jewilh found ; yet he is generally fuppofed to have been
a Jew — at leaft a Jewilh believer. As to a common opinion of his having
been a painter, there feems not to be the leaft foundation for it in an-
tiquity.

From the pen of this evangelift we have a rich acceflion to the
facred ftory. The hiftory of the birth of John the baptift— feveral
particulars relating to the birth of our Saviour — the parable of the good
Samaritan — of the prodigal fon— of Dives, and Lazarus — of the wicked
judge— of the Pharifee, and publican — the account of the ten lepers — of
Zaccheus — of the penitent thief — of the journey to Emmaus — and many
other particulars of lefs moment, are all recorded folely by St. Luke.
He had his intelligence, as he himfelf tells us, from different witnelTes;
and had before him therefore a large field of information.

TABLE OF CONTENTS.

PRliFACV., 149— — Circumflanccs previous to the birth of John,
150 and to the birth of Chrift, 152 Mary's vifit to Eliza-
beth, 15: Birth of John, 153 his manner of life, 154 .Birth

of Chrifl, 156 PubUcation of it to the fhephcrds, J 56 Circumcifion

of Jefus; and the prophecies of Simeon, and Anna, 157 Jcfus is

found in the temple among the doflors, 158 John begins his mi-

niftry, 160 reproves Herod, 161 baptizes Jefus, 162 — '■ — Jefus's

temptation, 163 Jefus begins his miniftry, 164 his treatment at

Nazareth, 164 heals a demoniac at Capernaum, 166 heals Peter's

mother-in-law, 166 and many others, 167 goes into Galilee, 167

teaches the people from a boat, 167 The miraculous draught of

fifh, and the calling of four difciplcs, 168 Jefus heals a leper, 168

heals a paralytic ; and gives offence to the Pharifees, 169 calls IVTat-

thew ; and gives new offence to the Pharifees at the houfe of that dif-
ciple, 170 Offence given by the difciples in paffing through the corn-
fields, 171 and likewife by healing a withered hand, 171 Jefus

chufes twelve apoftles, 172 his fermon, 173 heals a centu-
rion's fervant, 175 raifes the widow's fon at Nain, 176 John's

meffage to Jefus; and Jefus's opinion of John, 176 Simon's fupper,

177 The parable of the fower, 179 Jcfus points out his fpiritual

conncsflions, as thofe which were neareft to him, 180 ftills a ftorm,

180 heals the demoniac at Gadara, 181 raifes from the dead the

xuler of the fynagogue's daughter; and heals the woman with a bloody

flux, 182 fends out the twelve apoflles to preach, 183 Herod's

perplexity about Jefus, 183 Jefus feeds a multitude, 184 mentions

his fufferings to his difciples, 184 is transfigured, 185 heals a

demoniac, 1 86 warns his difciples again of his fufferings, and inftrufts

them

TABLE OF CONTENTS. iii

l:"herri in humility, r86 — — repreflcs their zeal in defiring to punifh a

Samaritan city, 187 difcovers the falfe pretences of fomc, who offered

to attend him, 1 87 inftrudts the feventy difciples and fends them

to preach the gofpcl, 188 The parable of the good Samaritan, 191

Martha and Mary, 192 On the duty of prayer, 192 Jefus checks

the malice of the Scribes, and Pharifees on their afcribing his miracles
to a confederacy with the devil, and on their demanding a fign from

heaven, 193 he inftruds his difciples, and the people in the duty

of perfevering in religion; and againft worldly-mindednefs ; and informs
them of the many temporal calamities, which the gofpel will inevitably

bring upon it's profefTors, 197 he forbids rafh judgments, and in-

joins his hearers to bring their cenfures rather home to themfelves, 201

rebukes the ruler of a fynagogue for finding fault with his healing on

the fabbath, 2C2 checks vain curiofity ; and exhorts to enter the

ftrait gate, 203 laments over Jerufalem, 204 -heals a man of a

dropfy; his inftruc!lions on chriftian charity at the table of a Pharifee,

204 inftructs the people in the nature of the gofpcl-difpenfation-,

fhews why he did not refrain from the company of fmners ; fliews the ftatc

of the Jews and Gentiles in the parable of the prodigal fon, 206 and

that the things of this world ftiould be fubfervient to the next, in the pa-
rables of the unjuft fteward, and of the rich man and Lazarus, 209

Of giving, and taking offence, 212 Of faith and humility, 213

Jefus heals the ten lepers, 213 Of the coming of Chrift's kingdom;

Of prayer, and humility, 214 Children, emblems of chriftian innocence,

217 Jefus inffrufts his difciples in the duty of relinquiffiing the world

for the gofpel ; and prepares them for his approaching fufferings, 2 1 7 ■

reftores a blind man, 218 Story of Zaccheus, 219 The nature of

Chrift's kingdom ; the parable of the king, and his fcrvants, 2 1 9

Jefus laments over Jerufalem, as he enters it, and prophefies it's de-

fi:ru(5tion, 221 turns out the buyers, and fellers, 222 reproves the

malice of the Pharifees, and Sadducees. The parable of the huft^andman
and vineyard. Tribute to Caefar. Queftion of the Sadducees about the

refurrecftion. Whether Chrift was David's fon, 222 The widow's mite,

225 Jefus difcourfes on the deftruftion of Jerufalem, and the con-

fummation of all things, 226 The chief priefts confpire againft him,

227

iv TABLE OF CONTENTS.

227 The paflbver, and laft fupper, with other circumftances which

happened at that time, 228 Jefus's agony on the mount of Olives, 230

he is feized and carried before the high-prieft, 231 Peter's de-
nial, 231 Jefus examined before the high-prieft, 232 tried, and

condemned by Pilate, 232 Circumftances of his death, 234 his

burial, 236 Circumftances of his refurredion, 237 a nd of his af-

cenfion, 240.

St. LUKE.

CHAP.
I.

AS many have written accounts of the life and death of Jefus
Chrift, on which the Chriftian builds his faith j I thought
it right, my refpedled Theophilus, to draw up my account alfo
of thefe things. I have had fo perfeft an information on this fub-

jed.

3. It is not well decided, whether Theophilus is a real perfon, or a feigned one. The title
of excellent implies the former : the name, which may fuit any religious perfon, implies
the latter.

3 . St. Luke tells us, he wrote from the information of others ; which is a ftrong argument
againft thofe, who contend, that the apoftles, and evangelifts wrote every article under im-
mediate infpiration. Things, which they relate as eye-witnefles, or from proper atteftation,
certainly required no infpiration. — See more on this point, in the general preface.

4. St. Luke fpeaks here of feveral gofpels, which had been written in his days ; and tho the
particulars of what he fays, rather incline us to think favourably of thofe gofpels ; yet his
general fenfe ^wis us an unfavourable idea of them. Y or xi^o many gofpels, in thofe days, had
been written faithfully, what occafion was there for St. Luke to write another ? None of the
ancients, nor any good interpreters, fuppofe, he means St. Matthew's gofpel, or St. Mark's ;
neither of which, it is probable, was written at that time : and if they were, it is very impro-
bable, that he had feen them. The evangellft fays, he writes in order ; from which fome
harmonizers, particularly Le Clerk, have taken it for granted, that he is more exaft, in point
of time, than any of the evangelifts ; and have reduced the chronology of the other gofpels to
the chronology of St. Luke. But other critics are of a different opinion ; and conceive, that
St. Luke had no intention to tcllify \C\% particular exaSlnef in point of time : but only that he
•ujould- relate events in the order, in ivhich he had received them. In general, it is fuppofed, that

150 S T. L U K E.

jedl, that I am inabled to afliire you, and all other Chriftlans, of
the truth of that religion, in which you have been inilrudied.

S- 6. In the days of Herod, king of Judea, lived a prieft, called

Zacharias ; who, with his wife Elizabeth, were eminent examples

7- of piety. They were both far advanced in years ; and had no

children.

8. 9' As this holy prieft, according to the order of his courfe, was

'°' offering incenfe in the fanduary, while the people were praying

II. without, an angel appeared to him, landing on the right fide of

It. the altar. Zacharias was furprized at the vifion : but the angel

13. repreffmg his fears, told him, that his prayers were heard that

God, in his own time, would grant him a fon that his name

14. /hould be John that he fhould be the fource of great joy to all

15. nations that he fhould live with the aufterity of a Nazarite;

16. and adl under the influence of the holy fpirit of God that he

in ftria chronology he is even the leaft exaft of any of the evangelifts. He tells us, that he
mentions fuch fafts, as were delivered to him by thofe, who, from the ieghiningivere eye-ivilnfjes.
As he himfelf therefore was not an eye-iuitnefs of the things he records, but had his accounts
from different people ; we may fuppofe, he could not be fo exaft in combining fa£ls, as St.
Matthew, who had been an eye-witnefs of them himfelf. Grotius indeed fays, that, in omni
hac hiftoria, Lucam ad rerum, magis, quam ad temporum ordinem attendere : (fee his note
on cap. iv. 21.) by which, I fuppofe, he means, that St. Luke puts fafts together in fuch a
way, as to make them illuftrate each other.

8. See an account of the feveral orders of priefts I Chron. xxiv. lo.

10 There ii fomething beautiful, and poetical in that part of tlje Jewifh ceremonial, which
fuppofes the prayers of devout worfliippers to be wafted to heaven in odoriferous wreaths of
incenfe. David adopts the idea ; my prayer is fet forth as the incenfe.

13. It is well known, how much the Jews always wiihed for offspring, in hopes of giving
birth to the Melfiah.

14. A name which fignifies the mercy of God; or (as Bidiop Pearce thinks) joy andgladnefs.

fhould

ST. LUKE. 151

fhould call the children of Ifrael to repentance and, in the power »7-

of Elijah, fhould prepare the world for the reception of the Meffiah.

Zacharias recovering from his furprize j was at firft, flruck with '*•

the improbability of the thing, on account of the very advanced
age, both of himfelf, and his wife ; and afked the angel. By what
fign, he {liould know the truth of this gracious meffage ?

The angel told him, that his name was Gabriel; and that the ig*

very appearance of fuch a heavenly meffenger was fign fufficient :
but that, as he wanted a farther fign, he fliould have one, which to.

fhould alfo be the punifhment of his unbelief. You fhall be dumb,
faid the angel, till this event be fulfilled.

During this interview, a much longer time had elapfed, than *!•

feemed neceffary for Zacharias's ftay in the fanduary; at which
the people were not a little furprized. But when he came out «».

of the temple, they foon found, he had feen a vifion, from thofe
dumb adtions, which fufficiently explained his meaning.

Notwithllanding this vifitation, Zacharias continued to perform *j.

the fundions of his office at Jerufalem, till the time of his ad-
miniflration was ended. He then retired to his houfe in the »4. 25-

17. To turn the hearts of the fathers to the chiUren, This is a difficult paflage. Bifhop Pearce,
and other commentators, confider Chrift as the child, to whom the fathers fhould be turned.
I own I think this a forced interpretation. The faft is, the words of iVlalachi (iv. 6.) are not
quoted here ; but only alluded to. In Malachi the fenfe is fuller : He Jhall turn the heart of
the fathers to the children ; and the heart of the children to their fathers ; which, in my opinion,
means only to exprefs that general philanthropy, which the Chriftian religion was intended to
introduce ; and which the prophet Ifaiah charaderizes by thofe pathetic images of the lion and
the lamb lying doiun together, &c.— I think it remarkable, tho I never faw it remarked, that the
bible fhould conclude, as it does in this paffage of Malachi, with fuch a noble prophecy of the
advent of the MefEah. Behold I luill fend you Elijah the prophet, before the coming of the great amd
dreadful day of the Lord : and he fiall turn the heart of the fathers to the children ; and the heart of the
thildren to their fathers ; left 1 come, and fmite the earth "with a curfe : that is, left 1 execute the
great curfe, of which you read in die beginning ofGenefis. Thus the beginning, and the
end of the bible are brought to one great point.

country

152 S T. L U K E.

country with his wife; who fequeftring herfelf from the world,
fpent her time in praifing God for his wonderful mercies to her.

26. 27. About fix months after this event, the angel Gabriel was fent

to Nazareth, a city of Galilee, to a virgin of the name of Maryj
who was efpoufed to Jofeph, a perfon of low fl;iti,on, tho imme-
28. 29. 30. diately defcended from the houfe of David. To this holy virgin
11 r. ^^ ^^^ angel appearing, pronounced her bleiTed among women ; and
foon eafed her apprehenfion on fo wonderful an interview, by telling
her, that flie was highly favoured in the fight of God j who had
appointed her to be the inftrument, in a miraculous manner, of
bringing the Meffiah into the world,

36. The angel then, as a confirmation of the truth of this great
event, informed her of the miraculous circurnflances, in which

37. her coufin Elizabeth was then rejoicing; adding, that events, which
men call miraculous, were as eafy to God, as the moft ordinary
effedls of his power.

g^ Mary with great humility, received this divine falutation ; praying,

that God would make her worthy of the favours he had bellowed.

39. 40. After this wonderful information, her firft care was, to impart

the circumftances of it to her coufin Elizabeth, who was fo gr:atly
concerned in them. Accordingly flie took a journey to the moun-
tainous country, where Zacharias dv^elt.
^i. On their firft interview, it pleafed God, to give all thefe holy

perfons, in a fingular manner, a new conviction of the truth of his

39. I fhould rather fuppofe this to have been her errand, than to prove the truth of the
angel's veracity.

39. If Zacharias dwelt at Hebron, as is fuppofed, the length of the journey was about one
hundred and twenty miles. See Well's geography.

promifes.

ST. LUKE.

^53

promifes. Mary had no fooner faluted Elizabeth, and told her

errand, than the child, with which Elizabeth was now pregnant,

feemed to leap for joy. On this, as if the whole truth had burft 4.2.

upon that holy woman at once, fhe cried out, in the fpirit of God :

" BlefTed art thou among women ; and blefled the holy child

" thou haft conceived. With what humble thankfulnefs fhould 43.

" I receive this vifit from the mother of the Meffiah ! Even the ..

41..

*' very babe within me leapt for joy. Blefled art thou, who 4^.
" hail believed thefe glad tidings ; for every thing that the Lord hath
" fpoken, fhall come to pafs."

Mary alfo, feized with the fame divine enthufiafm, thus uttered 46. 47.
her joy :

" Praifed, praifed be the Lord for all his goodnefs ! My humble 48.

" ftate prevents not his making me the inftrument of happinefs

" to all generatiens. It is the Almighty, who hath done this. ^g_

*' To him alone our praife is due. His mercy rcfts on them that

5°- S'- 52'
** fear him ; however humble their ftations are : while pride, how- 53-

•• ever exalted, fliall be brought low. Thus hath he treated

" his holy people : and thus, in remembrance of his promife to

" Abraham, will he ever treat them."

54- 55-

After the departure of Mary, who prolonged her vifit about 56. 57.
three months, Elizabeth was delivered of a fon ; and all her re- 58,

lations came to rejoice with her on fo wonderful a birth.

On the eighth day the child was circumcifed; and named Za-
charias after his father. But Elizabeth oppofing it, they applied 60. 61. 6a.
to Zacharias himfelf; who calling for a writing-table, wrote on ^^'
it, that his name fhould be John : at which they, ignorant of the
reafon, were greatly furprized.

X Sooa

154 S T. L U K E.

64., Soon after, the happinefs of this pious family was compleated

by the reftoration of Zacharias to the ufe of his fpeech j which
he immediately employed in blefling and praifing God.

65^ In the mean time, the fame of thefe wonderful events was fpread

through the whole country j and ftruck all who heard them, with

66. fear and reverence. Every one concluded, that a child thus born,
mufl: be intended to fulfill fome wonderful purpofe of God.

67. In the forefight of this, Zacharias compofed the following hymn.
6g *< Blefled be the God of Ifrael, who hath at length vifited his

69. 70. " people; and raifed up that falvation in the houfe of David,

" which all his holy prophets from the beginning of time, have

71. 72. 73. *' foretold. The covenant, which he made with our fathers, the

'^'^' ^^' '.' oath, which he fwore unto Abraham, are now compleated in

" our deliverance from our fpiritual enemies ; that we may ferve

" God without fear, in righteoufnefs, and holinefs of life. And

76. " thou child art deftincd by God to be the forerunner of this great

77. 78. *' event — to prepare the way for that mighty Saviour; who through

" the mercy, and free grace of God, will give falvation to his

79. " people by the remiffion of their fins — will guide them into the

*• paths of eternal peace — and extend this mercy to all, who yet

" fit in darknefs, and in the fhadow of death."

gg_ Such was the holy joy, and religious thankfulnefs, which ran

through every branch of this pious family.

In the mean time, as the child advanced in years, he advanced
alfo in the favour of God : and when he came to the ufe of his

79. It is evident from, this whole bymn, but efpecially from the condufion of it, that Za-
thariai was not niifled, as his countryn-.en commonly were, by the notion of a worldly delive-
rance J but had a perfeft idea of the nature of tlie Meffiah's kingdom.

own

S T. L U K E. . ^55

own judgment, he retired into the wildernefs ; where he led a
fevere life of abftinence, meditation, and prayer; till the time ap-
pointed, arrived, when he was to take upon him his public mi-
niftry.

About the time of John's birth, Auguflus Ccefar had ordered the ,. 2.
country of Judzea to be inroUed by Quirinius. In confequence of j.

this order, every one went to his family-town to be regiflred among
his anceftors. And Bethlehem being the family-town of Jofeph, 4- 5-
and Mary, who was now far advanced in her pregnancy, they were
both at this time, under the neceffity of taking a journey thither.

I. The word cics/itiu) often means only Judea.

1 . This inrolling was a preamble to a general tax ; which Auguflus feems to have kept
hanging over the head of Herod, with whom he was much difpleafed. Herod, by embaffies,
and evafions, got the tax put off from time to time : but the inrolment went on.

2. Few paffages in the New Teftament have given more employment to the critical abilities
of learned men, than the inrolment here mentioned by Quirinius. It feems to contradidl, in
point of time, the evidence ofprophane hillorians ; particularly of Jofephus. Dr. Lardner,
in the firltvol. of his Credibility, hath employed many more pages to fettle this point, than
St, Luke's whole gofpel contains. He examines with great erudition, and patience, the opinion
of learned men on the fubjeft ; and fettles it, that there were t\vo inrolments made by Quirinius ;
and tranflates the fecond verfe thus, 7'iiis ivas the Jirfl inrolment Tnade by ^iriiiius, go-vernir
of Syria.

4. There is a difficulty, which hath already been mentioned, in t'le two genealogies given

us by St. Matthew, and St. Luke ; both of which appear to belong to Jofeph. This verfe

furnifhes one folution of the difficulty ; and not a bad one. If Mary had been confidered only
as Jofeph's wife, (he had no occafion to go to Bethlehem. His going would have been fuffi-
cient ; and we can hardly fuppofe, that in the fituation, in which (he then was, he would have
taken her. From her going therefore we are led to fuppofe, t\i3.tjhe was under the neceffity of
going likewife. This would have been the cafe, if her father had been dead, without male-iflue.
She would then have been the reprefentative of her family. — In that cafe alfo, Ihe muft by the
Jewifh law have married a kinfman. Jofeph's family and hers therefore would be the fame ; and
one pedigree would include both. This feems very plaufible ; but there are fome, who fuppofe
this inrolment was made according to the Roman cuftoms, by which women, as well as men
wert inroUed,

X 2 Thus

156 ST. L U K E.

6. Thus through CaeHir's order for the inrolment of Judaea, was
brought about the birth of Chrift at Bethlehem ; according to the

7. prophecy of Micah ; for here the holy virgin was delivered. As
Bethlehem was necefiarily at that time crouded, the conveniences,
of courfe were fmall. The guefl-chamber in the houfe, where
Jofeph, and fhe lodged, being engaged, they were obliged to take
what accomodations they could have in an out-houfe, where cattle
were commonly kept. Here Jefus Chrift: was born j and laid in a
manger.

s. 9. The firft publication of this great event was in the fame ftile of

fimplicity.

As a company of fliepherds, near Bethlehem, were watching their
flocks by night, a fudden illumination ipread round them ; in the
midft of which an angelic form appeared ; and inflantly difpelled their
fears by accents of joy.

10. " Fear not, faid he, I bring glad tidings, not only to you, but

11. " to all people. This day is born in the city of David, a Saviour,

12. " which is Chrifl the Lord. As a fign, you fliall find the holy
" babe wrapped in fwaddling cloaths, and lying in a manger."

13. As the angel fpoke, the fplendid light, which incompafied the
place, appeared fuddenly peopled with a number of the heavenly
hoft, who thus joined in a foiig of praife.

14. " Glory be to God in the higheft ; and on earth peace, and good
" will to man."

6. Ch-!p. V. 2.

7. The word xaraAt/^a, which is here tranflated a>: inn, is in Luke xxii. 11. and in Mark
xiv. 14. tranflated a gtiefl -chamber, and an upper-room ; either of which is a better word here.

9. This illumination, was the Sheckinah, or divine light, which the Jews always underftood
to be the ftgn of God''; auibority; whether they heard a voice alone, or faw a form. This idea
was very familiar in the early parts of the Jewifti hillory.

As,

ST. LUKE. 157

As foon as this glorious vifion dKiippeared, the fhepherds, in obe- ij. 16. 17
dience to it, went immediately to Bethlehem j where they found ' " '^'
every thing, as the angel had delcribed. Then returning with joy,
they related publicly all the wonderful circumftances, they had fcen.

From ail thefe things the people in general expeded fome great

event to follow; tho they knew not what; but Mary laid them all
up with holy faith, in her heart; and faw more and more, the
gracious promifes of God taking efFedl.

On the eighth day the child was circumcifed, and called Jefus, 21.

according to the diredions, which the angel had left with Mary :
and foon after, on the occafion of her purification, he was carried zz. 23. 24.
to Jerufalem, to be prefented, as a firft-born, to the Lord, when
the proper legal facrifice was offered.

There dvvelt, at that time, in Jeruialem, a man of very eminent 2j.

piety, whofe name was Simeon. This devout perfon having long
waited with holy futh to fee the completion of the promifes of God, 26.

had a revelation from heaven, that he flioald not die, till he had feen
the Mefliah ; and being dire"ced by tiie fpirit of God to enter the 27.
temple at the time, when Jefus was brought there ; as foon as the
ceremony was over, he took the bleffed child into his arms, and thus 28.

fpoke :

" Lord, now lettefl thou thy fervant depart in peace, according 29.
" to thy promife. Mine eyes have now feen thy falvation ; which 3°- 3'-
" is preparing to fpread joy through all nations — the glory of Ifrael ; ""^ 32.
«* and the light of the Gentiles."

24. See Exod. xiii. z.

Thelb:

158 S T. L U K E.

33. Thefe things contributed, more, and more, to raife the joy, and

expedlation of the holy parents.
34- 35' Simeon blefled them alfo j and turning to Mary; This child, faid

he, fliall make the great feparation between good and bad. His
dodlrines fhall be the teft of man's fmcerity. In the mean time, fuch
will be the oppofition againft him, that I caution you, and all his
followers, not to expeft a time of earthly felicity 3 but a time of
violence, and perfecution.

36, 37. Another holy perfon likewife, at that time, dwelt in Jerufalem,

whole name was Anna. She had from an early period of her life
been left a widow ; and was now advanced to a very great age. She
had ever been devoted to the fervice of God ; and was now favoured,
as Simeon alfo was, with the fpirit of prophecy.
38, This pious woman coming into the temple, when Jefus was there,

was feized with a divine impulfe — gave thanks to God for this great
completion of all his promifes — and explained to the devout perfons
then prefent, the nature of the Meffiah's kingdom, Which was about
to be eftablifhed.

jg. Jofeph and Mary having now performed all the ceremonies, which

40. the law required, returned to Nazareth with Jefus ; who increafed

in wifdom, as he increafed in age ; and foon began to fhew the ef-
fects of the divine grace upon him.

41. 42.

When he was about twelve years old, his parents took him with

them again to Jerufalem to attend the paffover ; which they them-

43. 44. felves conftantly attended. On their return, they miffed him ; but

as there was a great company of their relations, and acquaintances

going

ST. LUKE. 159

going on before, they concluded he was among them ; and without
farther folicitude continued their journey. But in the evening finding 4S-
this was not the cafe, they returned to Jerufalem in great diftrefs,
and fought him in all parts of the city On the third day they found 4^.

him in one of the fchools of the temple, liftening to the dod:ors, as
they expounded the law ; a«d afking fuch queftions, as Ihewed a 47-
wifdom, which filled every one prefent with aflonilliment. His 48.
parents were furprized at finding him there : and his mother could
not forbear afking him. Why he had been fo inobfervant of them,
and had occafioned them fo long, and forrowful a fearch ? Jefus
anfwered. How is it, that you fought me ? Knew you not, that I 49.
mull: be about my father's bufinefs ?

Tho they were far from clearly underflanding what he faid, yet 50. 51.
Mary laid up this fpeech in her memory, among the various other /
notices, fhe had received of the great defigns, which God intended to
bring about through her fon.

After this, Jefus returned with his parents to Nazareth, and con-
tinued with them, till he entered on his miniftry ; increafing in grace, ,3.
and favour with God, and man.

46. It is not probable they fought him three days in Jerufalem : but that they found him
on the third day after they had miffed him. Two days had already been fpent in journeying,
and returning. . Our bleffed Saviour is often refrefented on this occafion, 2i% fitting among
the dofcors, and difpucing with them ; but the text implies nothing more, than his fitting, as
was injoined to learners, at their feet. — The affembly of doftors here mentioned, was probably
one of thofe fchools, where youth were examined, as was ufual, with regard to their profi-
ciency in the law.

49. Dr. Doddridge, from this verfe, takes occafion to make a very afFeftionate addrefs to his
younger brethren of the miniftry ; whom he exhorts not to give up their time chiefly to the
curiofities of learning ; much lefs to amufements ; but to attend to their principal funftion ; left
in their laft moments, they may fee reafon to adopt the dying words of one of the greateft
fcholars of his time ; Proh 1 vitara perdidi, operofe nihil agendo ; / have/fint my life, in being
at infinite pains to do nothing.

Such

I. 2. 3-

i6o S T. L U K E.

Such was the birth, and early youth of thefe two great perfonages,
fo nearly connedled witlr each other ; John the baptift, and Jefus
Chrill. They were born in the fortieth year of Auguftus C^efar ;
but it was not till the fifteenth of Tiberius, the fucceeding emperor,
that they entered upon their public miniftry.

At that time, by the exprefs command of God, John was ordered

to preach repentance to the people, and prcj^ure them for the gofpel ;

4. 5. 6. agreeably to tlie prophecy of Ifiiah, The voice of one crying in the wil~

deniefs. Prepare ye the way cf the Lord ', nidke his paths ftniigbt. Every

valley fi: all be filled, and every mountain, and h. II Jl?all be brought tow i

and I he crooked Jl:<all be made fir aigh: ; ajid the rough -way fjcll be jnade

fmocth : and all mankind Jhail jee the faivation of God.

7. In preaching to the people, John inveighed feverely againfl fin,

g_ and the confequences of it he explanied to them the nature, and

end of true repentance he told them, that all the peculiar pri-
vileges, of which the Jews boafted, were now at an end that

God meant to raife up children to Abraham from all mankind — —

I . The date is afcertained in the text by the mention of the chief raagiftrates then prefiding.
Learned men have found great difficulty with regard to the fifteenth year of Tiberius. I he
point is difcufTed at large at the end of the firlt volume of Lardner's Credibility— It is obferv-
able, that the names of two high priefls are mcndoned. The cafe was, that after the dominion
of the Romans, great confufion was introduced into the high-prieithood. One thing with
regard to the date is rather remarkable ; which is, that fome learned men have calculated,
that, if the Jews had continued to obferve their years of jubilee, the fifteenth year of Tiberius
would have fallen in with the laft of them. This is an argument (if it can he proved) of
fome ufe againll the Jews, who fay, the Mefliah will appear in the laft jubilee. Within
the fucceeding fifty years, the city and government v.'ere dcllroyed. Baufobre's
Jntrod.

8. Sec this idea explained Rom. iv.

that

lO. II.

12. 13. 14.

ST. LUKE. i6r

that the time of this great difpenfation was now approaching j and
that men ought well to confider the rifk they ran in defplfing this laft
great offer of God's mercy.

Such was the general fubjed of John's exhortations. And when
many well-dlfpofed people afkcd him. What they fhould do ? He
particularly recommended to them adls of charity, and mercy.
People alfo of different profeffions, publicans, and foldiers, repent-
ing of their fins, and coming to his baptifm, defired his inflruc-
tion. To all of them he recommended an exadl attention to thofe
duties, which their feveral employments led them mod to tranf-
grefs.

The gravity, and authority of John's preaching occafioned a ge- ij,

neral fufpence in the minds of men ; and moft people were inclined
to think him the Meffiah. But John, with great warmth, checked 16

all fuppofitions of that kind. I baptize you, faid he, only with
water : but that great perfon, for whom I am not worthy to per-
form the meaneft offices, will baptize you with the Holy Ghoft.
I only preach to you ; but his fuperior office will be to try the
hearts of men; and make the final feparation between good and
bad.

This was John's ufual manner of addreffing himfelf to the people: 18

but thinking it his duty to exercife a freer kind of exhortation, on
proper occafions, he ventured even to reprove Herod for his inccf-
tuous life. That prince however unable to bear fo free an advlfer,
added to his other crimes the imprifonment of John.

14. Do 'violence to no man; neither accufe any faljly. Put no man in fear in order to raife
money ; nor, as delatores (which were common among the Roman foldiery,) carry up falfa ac-
cufations to your fuperiors.

Y But

'7-

19.

20.

i6i S T. L .U K E.

21. js. ]3ux before that event took place, Jelus himfelf came, among

others, to his baptifin. In the midft of the devotion, which at-
tended that ceremcniy, it pleafed God to give an awful teftimony of
the divinity of Jefus. The clouds opened ; and a fplendid light
refted upon him ; from which a voice proclaimed, Thou art my

23—38. beloved Ion : in thee I am well pleafed. But with regard to his

earthly

21. Read to Ijia-a, with the article. When one obferves a thing regularly done above fix
hundred times, as I>:3-»; with tlie article, and finds it omitted, under the fame circunilhinces,
not above twenty times, one may fairly fuppofe a millake in tranfcribing. ha-a,-, without the
article, is one Jefus, any Jcjus. With the article it meaiis the Jffus, of whom this hillory is
written.

22. See a note on Matt. ill. 16.

13. Some critics fuppofe, that the pedigree of Jefus inferted here, was Mary's pedigree^
and not Jofeph's. Jofeph, who is here called the fon of Heli, is called in St. Matthew the
fon of Jacob. This difference they accommodate by an eafy parenthefis in St. Luke's text;
Kt {»>( wofJit^iTii ui©- Id3-7i^) Ta H?a : being (tho J'uppofod to he the Jin of Jofeph) the fon, or imme-
(i:ati mnh-def-endant, from Heli. This fenfe alfo the Talmud ftrengthens by calling Mary, the
daughter of Heli.

Some ag.Tin fuppofe, that St. Matthew ^wcs t\ie real pragmitors ot ]okp[\ ; and St, Luke
Da-ijjj's heirs through another channel. Ho omits Soloraou, and takes Nathan : but in SaJa-
thiel both their genealogies unite. Other differences may be reconciled in the fame way.

The Jewiih mode of reckoning defcents may alfo greatly affift us in reconciling the-differen-
ces between St. Matthew, and St. Luke. The Ifraelitilb family was foraetimes regiftered'
according to nature, and fomsti-nes accor<ling to /axw, when the brother raifed up feed to the
brother. See Lardner's Credibil. Part IL ch. xxxvii.

Other folutions have already been given of the difficulties occafioned by thefe two genealogies.
We may fuppofe the prophecy of Jcfus's fpringing from the houfe of David to lie fulfilled by
his being the reputed, or legal fon of Jofeph. See a rote on Matt. i. i . — Or we may fuppofe,
thit Jofeph, and Mary were both of ikcfanie family, and had therefore the fame pedigree.
See a note on Luke ii. 6.

After all, tho there may be fome obfcurity with regard to thefe two genealogies at this late
day, it is impoffible to conceive the evangelifts would have infcrted them, if they had not known,
them at their time to be univerfally acknowledged. They carry the evidence of their authen-
ticity along witli tliem. Genealogies were publickly recorded, and eafily compared. Whatever
difficulty therefore may arife at this day, it is very plain there was none of early date : for
among all the objedions againft Jefus .as the MefTiah, m.idc by his countrymen, that of his
not fpringing from the houfe of David, as far as 1 recolledl, w.as never made.

ST. LUKE. 163

tarthly parentage, he fprang in a diredt line from David ; and was at
this time about thirty years of age.

After his baptifm, Jefus prepared himfelf for his miniflry, by
retiring, under the influence of the Holy Spirit into the wildernefs.
Here he fpent forty days in failing and prayer; and here the devil 2. j.
was permitted to tempt him.

The firft temptation was addreffed to the necefllties of nature.
If thou be the fon of God, laid the devil, command this ftone to

be made bread. -= Jefus anfwered him from the words of Mofes, 4.

that the life of man was not fo much fuftained by natural, as by

fpiritual food. The devil's next temptation was addreffed to the 5. 6. 7.

paffions. See, faid he, from this lofty ftand, all the glories of
the world — it's powej-, riches, and pleafures. All are mine; and

fliall be thine; if thou wilt devote thyfelf to me. Jefus

anfwered, -Get thee behind me, Satan; for it is written. Thou g,

Jhah ivorjliip the Lord, thy God; and him only Jh alt thou ferve. •

The devil then difplaying before him a fcene like Jerufalem, 9. 10. 11.
and fetting him on one of the battlements of the temple, defired

It is fuppofed, that St. Luke's gofpel was written chiefly for the ufe of the Gentiles ; and
one argument is taken from this pedigree, which is carried up to Adam to fhew that Chrifl: was
theytW of the ivoman ; to which the promife was primarily annexed. The Jews, who relied
chiefly on their own prophets, were fatisfied with deriving his pedigree from David.

23. Jtout thirty years of age. Our Saviour, no doubt, was qualified, long before this time,
to enter upon his office. Why he deferred it thus long, we can only conjedure. It might be by
way of example to future minifters ; or, as this was the age, when riie high-prieft was allowed
to enter upon his office, it might be with a view to fulfil th.tt type more compleatly.

2. See the beginning of the fourth chapter of St. Matthew, together with the note.

z. Being forty days tempted of the ch-vil, as our tranflation improperly renJeis it. Place a
comma after iic-sai^xyM-xa, and the fenfe will be, he --Mas in the iviJdcrnef! forty days, being tetnp-
ted of the di'-jil.

8. Deut. vi. 6.

9. Sec a note on Matt. iv. 5.

y 2 him

J 64 S T L U K E.

him to give a proof of his being the fon of God, by cafting himfelf
down from thence, and trufting God for his dehverance. Jefus

,2. anfwered him from fcripture, Thm jhalt not tetnpt the Lord thy
Qod — thou flialt not try any unneceflary experiments of God's

»3. favour in thy prefervation. The devil being thus difappointed,

left Jefus at prefcnt, in hopes of finding fome more favourable op-
portunity of prevailing.

14. 15. From the folitary regions of the wildernefs, Jefus returned into

Galilee ; and under the guidance of the Holy Spirit, entered on his
public miniftry ; preaching the gofpel, and confirming it with
miracles ; which foon fpread his fame through the country.

-16. Among other places he went to Nazareth, where he had fpent

his youth -, and going, as he ufually did, to the fynagogue on the

12. The order of thefe temptations is different in St. Matthew, where they feem more
naturally introduced. The laft temptation, which St. Luke makes the fecond, was fo abo-
minable in it's nature, that it feemed moft likely to be that, which occafxoned Jefus to drive
the devil from him. Milton however, in his Paradife regained, thought othervvife. He

follows St. Luke's order ; and makes the devil carry on a regular chain of temptation from
the firft attempt, to the laft. As Jefus had (hewn no inclination to the worldly vanities,
that had been fet before him ; Give then, faid the devil, a proof of your being the fon
of God : Stand on this fimiacle of the temple, ice. which pinnacle Milton conceives to be
a fmall pointed fpire, on which no man couXA J}and without a miracle. Jefus's divine power
was to be fhewn as well in Handing on the pinnacle, as in throwing himfelf from it.— — Tho,
in my opinion, Milton (hews himfelf to no great advantage in detailing thefe temptations, yet^
it muft be owned, he brings Jefus off the pinnacle in a very noble manner.

. Strait a fiery globe

Of angels, on full fail of wing, drew nigh.
Who on their plumy vans received him foft
From his uneafy ftation, and upbore
As on a floating couch through the blithe air.
And in a flowery valley fet him down.

16. As his ciiftom 'was. A ftrong argument this to inforce tlie attendance on public worfliip.

fabbath-

20. 21. 2Z>

ST. LUKE. 165

fabbath-day, he flood up, as if intending to read, and expound the
fcripture. The prophecy of Ifaiah was put into his hands ; which ,7.,

he opened in that place, where the prophet breaks out into the
following paflage :

" The fpirit of the Lord is upon me, becaufe he hath anointed 18. 19.

** me to preach the gofpel to the poor he hath fent me to heal

*' the broken-hearted to preach deliverance to the captives ;

** and recovery of fight to the blind ^to fet at liberty them that

*• are bruifed to preach the acceptable year of the Lord."

When Jcfus had read this pafTage he clofed the book, and return-
ing it to the minifter, fat down. The dignity, and grace of his
behaviour made an impreffion on all, who were in the fynagoguc :
but they were much more imprefied, when they heard him expound
the paffagc ; and afTure them, it was, at that time, fulfilling.

But thefe fentiments were only the firft fuggeflions of candor.
Their prejudices foon began to rife. His being the carpenter's
fon was an offence, which they could not get over ; and foon led
them to negligence, and contempt.

You call upon me, faid Jefus, to do mighty works among you : 23.
but you confider not, that the difpofition of the perfon, on whom
a miracle is wrought, mufl operate with the power of him, who
works the miracle. Your prejudices againfl me, becaufe I am
your countryman, have blinded your eyes, and indifpofed you to
receive the truth. Many vCere the widows of Ifrael, during the 25. 36. a;,
famine in the days of Elijah ; and many were the lepers of Ifrael

17. He opened the hook : that is, he unfolded rx. ; for the Jewifh books were written on long
fcroUs of parchment, folded over two rollers ; one at each end. Opening the book therefore
was unfolding one end, and folding the other,

19. Our Saviour plainly alludes to the year of Jubilee, the typical meaning of which he
takes to himfelf. See a note on chap. Ixi. of Lowth's Ifaiah, p. 260.

20. It was ufual to Hand, when the fcripture was read; but it was commonly exptunded-
in a fitting pofture.

24.

i66 ST. LUKE.

in the days of Eliflia : but none of their own countrymen were
reheved by thofe prophets ; while the mercy of God was extended
to a widow of Sidon ; and a leper of Syria. So fliall it alfo be
with you. Strangers and foreigners fliall receive thofc favours
from God, of which you render yourfelves unworthy.
s8. 29. This difcourfe threw the whole fynagogue into a rage? and

a tumult immediately enfuing, they carried Jefus to the precipice,
on which the city was built, with an intention to throw liim down :
3°' but he miraculoufly avoided their malice, and left the place.

31. From Nazareth Jefus went to Capernaum, where alfo he in-

32, ftrudted the people in the fynagogue on the fabbath. Here he
was received in a different manner. The dodlrine he taught ; and
the miracles by which he confirmed it, made a great impreflion
on many of the inhabitants of that town.

33-

It happened, as he was one day teaching in their fynagogue,
that a perfon pofleffed with an evil fpirit, being there, called out to
3^. him, expreffing his own terrors ; and acknowledging the divine

power of Jefus.
35. Jefus commanded the evil fpirit to leave the man : on which

he fell down convulfed, in the midfl of the congregation ; and ap-
peared as if dead. But he very foon recovered; and was perfedlly

36. 37. reftored. This great miracle fpread the fame of Jefus, throughout

all the country.

30. Wc have very few inftances of Jefus's evading liis enemies by a miiacle : he generally
did it by diicretc, and prudent bclia\iour. See a note on Matt. xii. 16. Some think,
among whom was Tcrtullian, that no miracle is here intended : but I fee not how fuch a
tranfaftion could happen without one.

34. Rather, U'/mI hajl thou to do ivith us ?

From

ST. LUKE. 16/

From the iynagogue Jefus retired to Simon's houfe, whofe mother- 38.
In-law was then lying fick of a fever. Jefus being informed of it, 33.

healed her fo immediately, that flie was able to wait on them at
fupper.

On the fame of thefe miracles, numbers were brought to him, 4°- 4'-
that evening, fick of various difeafes ; and feveral that were pofTeiTed
with evil fpirits. All of them were healed; and the evil fpirits,
who knew him, were not fuiFered to fpeak. Such teftimony he
abhorred.

Early the next morning he retired to a defert place. But the 42. 4^
people difcovering his retreat, crouded around him ; and could
fcarce be perfuaded to fufFer him to leave them ; tho he told them
he was under a neceffity to preach the gofpel in other places.

From hence therefore he went into different parts of Galilee;
where he preached fometimes in the fynagogues, and fometimes
in open places.

As he was walking by the fide of the lake of Tiberias, the people
attended him in great numbers : and as he could not well be l>eard,
while the croud was prefiing around him, he went into a boat,
belonging to Simon ; whom he defired to pufh a little from the
(hore. In this commodious fituation he taught the people.

41. See a note on Mark, i. 34.

41. This verfe does not feem to be properly rendered in our tranflation. It (hoold be^
He fuffered them not to declare, (on) that they ineiti him.

Having

44—

>i65

ST. LUKE.

4-
6.

t. 9. 10.

II.

12;

J3- H-

Having finiflied his difcourfe, he defired Simon to row further
into the lake, and let down his net. Simon told him, he had been
toiling all the night without efFedt; neverthelefs, at his defire,
he would make another attempt. To his great aftoniOiment, the
quantity of fifhes he now inclofed, was fo prodigious, that he
found his net unable to drag them on fhorc. He called therefore
to his companions in another boat to affiil him : and fo amazing
was the draught, that both the boats were compleatly filled.

Struck with this miracle, Simon fell down on his knees before
Jefus, and confefled his own unworthinefs. James alfo, and John,
Simon's partners, were equally aftonifhed. Jefus who had wrought
the miracle to figure out Simon's future fuccefs in preaching the
gofpel, told him, that, from henceforward, htjhould catch men. As
foon as they came to land, all the three forfook every thing they
had, and followed Jefus.

Accompanied by thefe difciples he continued to preach the gofpel
through Galilee.

In one of the towns of this diftrld:, a perfon greatly afflidled
with the leprofy, came to him ; and falHng down before him,
acknowledged his divine power, and begged his afliftance. Jefus
laying his hand upon him, inftantly healed himj and forbidding
him to divulge the matter, ordered him to prefent himfelf to the
prieftj and on the certification of his cure, to offer the facrifice
' commanded by the law.

10. This exprefiionis ufed both by St. Matt. (iv. 19.) and St. Mark (i. 17.) but neither
of thefe paffages conveys more, than the fiinple idea ol fijhen of men. But St. Luke's words
(a»Sf»i«»; i<r»i |wyfw») carry a more expreffive idea: yoM Jhall fake them elivt* > pot with:A
defign to kill them as you do fifli, but to preferve them.

The

ST. LUKE. 169

The miracle however was foon known; and brought luch num- 15. 16.
hers about Jefus, that he was obliged frequently to retire into foli-
tary places, merely to find leifure for prayer; and the common
refrefhments of nature.

Some time after, as he was teaching in a houfe, where feveral ,,.
of the Scribes, and Pharifecs were prefent, who had come privately
from Jerufalem, and other places, to obferve him ; he wrought
the following miracle.

The friends of a certain paralytic, bringing the fick man to him is.

on a couch ; and finding the door furrounded by fuch a croud, ,„_

as prevented their entrance, went round ; and afcending the roof,
let him down on his bed before Jefus. On fuch an inftance of 20.
faith, Jefus told the man, his fins were forgiven. This raifed 2,.
high offence among the Scribes, and Pharifees, who in their own
minds charged him with blafphemy. But Jefus knowing tKeir 22. 23.
thoughts, afked. Whether they thought it eafier to forgive the man's
fins, or to heal his malady ? That you may know, faid he, I can
do the one, you (hall fee me perform the other. He then bad
the man rife, and take up his bed, and walk. On this he was
inflantly healed ; and broke out in thankfgiving to God ; in which 26.

the people univerfally joined him.

16. The words in the original, I think, imply, that it was his common pra>5lice to retire
occafionajlv from the croud to meditation, and devotion.

17. The pc-ii:er of the Lord'i'jas prc/eiit to heal them; that is, to heal the peojrle, not the Scnies,
end Pharifees ; as the grammatical conflrudlion of the worda import.

ig. See a note on Mark ii. 4.

20. See a note on Matt. ix. 2.

20. How Chrift, as a mere man, could take upon him to forgive fin, is not eafy , I think,
to underftand". Blafphemous it certainly would have been, as the Scribes, and Pharifees
cor.fidered it.

■ Z Soon

24.

'J-

170 S T. L U K E.

?;. Soon after, as Jefus was walking into the countn,-, he faw I^vi,

a publican, collecting the Roman tribute ; and calling him ; Levi,
2$. without the leaft hedtation, became his follower.

3»-

32.

Jefus being afterwards invited to the houfe of his new difciple,.
fat down to table with many people of loofe charafters, who had
been Levi's former acquaintances.
30. At this the Scribes, and Pharifees found new ttiatter of Offence :

How is it, iaid they to the difciples of Jefus, that your mafler
fits down to meat with publicans and fmners ?

Jefus over-hearing them, defired to know. Whether the fick,
or the healthy, had more need of a phyfician ? Or, in other
words, whether they thought his errand was, to call the righteous
man, or the finner, to repentance ?

33. Being filenccd by this queftion, they aflced another, on the fame

fubjecV. Whence is it, faid they, that our difciples, and the dif^
cipfes of John, are bound by rigid rules to fafling, and other au-
fterities, while yours are left much at liberty ?

Jefus told them, it was not yet the (eafon to put his difciples
on auflerities. Would you have men fafl, faid he, at a marriage-
feafl ? My difciples fhall have their time of trial, when I leave

,6 ,7. them. But a new patch does not fuit worfe with an old garment^
nor new wine with old bags, than rigid rules v/ith young profefTors.

38. 39. Things muft be accommodated to circumllances j and old preju-
dices cannot be broken at once.

39. The difficulty of the paflage lies in this. Old wir.c is genera!!/ eHeemtd more than
new : but our Sarioar, in thii comparifon, docj not coniider xiis quality, but tJie a^e of the
wice.

34-
35'

ST. LUKE. 171

CHAT.
VI.

On another occafion, foon after, the flime determined fpirit of
cavilling appeared again. On a labbath-day, Jefus was pafling
through a corn-field ; and his difciples, being hungry, plucked the
ears of corn, which they rubbed in their hands, and eat. This was 2.

oblerved by the Pharifees, who were greatly offended at fuch a pro-
fanation of tiie fabbath. Jefus reminded them of the praftice of 3-
David J ailcing them, If they did not remember, how he had a(5ted
in a cafe of neccflity ? How he eat the fhew-bread ; and gave it to 4-
his followers; tho the law allowed it only to the priefts ? — Befides, 5.
faid Jefus, the fon of man is Lord alfo of the iiibbath.

On another fabbath, as he was teaching in a fynagogue, a man 6.

liappened to be there, with a withered hand : and as Jefus knew, 7. $,
that the Scribes and Pharifees were watching him, he ordered the
man, before he healed him, to ftand out in the middle of the lyna-
gogue. Then turning to the Pharifees, What think you, fiid he, 5.

is the moft acceptable fervice to God, on the fabbath-day ? To do
a good adlion, or a bad one ? To fave a life, or to pradife againll
one ?

No anfwer being returned, he looked at them with mingled for- 10.

row, and indignation ; and bad the man ffretch out his hand ; which
was hillantly reffored.

I. In the text the words .ire the fccond fahhath aftfr the fii-j}. This !.■; a dilKcnlt padage ; tho
not very intercfting. One expl.ination is, that the Jews obfervcd with peculiar attention three
fabbaihs in the year ; one after each of their great fcafts — the palTovcr — the pentecoil, and the
feall of t.ibcrnaclcs : fo that the j'eco>i<tf,thbalh after the firff, w.is the middle fabbath, or the fab-
bath after the feall of pentecoll -T-Othcrs fay, ii was the fird fabbath, after the fecojui day of
the paflbver, from which day the fovcn weeks between the paflbver, and fKntecoft were
reckoned. Thcfe interpreters tranflate St. Luke's word JiuTifoirfWToj the firft ofia- tbi
Jecond : wfUTo? awe t>i{ ^iDTifa;.— But there fcenis to be much uncertainty in thcfe expli-
cations.

Z 2 Full

172

S T.

LUKE.

II.

12.

Full of rage at the detedion of their guilt j and at their being un-
able to reply, the Pharifees left the place ; and confulted how thev

might take more efFedlual means to deftroy Jefus. He, in the

mean time, retired to a folitary mountain, where he continued all
night in a houfe of prayer.

Is. 16.

The next day he chofe twelve, whom he called apoftles, from
fuch, as had been his conftant followers. Their names were Simon,
whom he furnamed Peter ,• and Andrew his brother ; James ; John j
Philip ; Bartholomew ; Matthew ; Thomas ; James the fon of Al-
pheus ; Simon the Canaanite ; Judas, the brother of James, and Ju-
das IfcarJot.

17. 1&.
19. 20.

From the mountain, where this tranfadlion paffed, Jefus came
down into the plain where a great multitude of people were affem-

bled.

11. Our tranllation renders lytrt itfoatvyp ra ©sa in prayer to God. But it u very evident,
that a pro/euche, or houfe of prayer, is here meant. Thefe houfes were very frequent in the
earlier parts of the Jewifh hiftory ; and being often fituated on mountains, and iheltered by
trees, are fuppofed to be the high places, often mentioned, which were not always taken in a
bad fenfe. In the later periods of the Jewifli hiftory, when fynagogues became more in ufe,
the profeuche waS' lefs frequented.

15. He is called in the text i^Vi^wm; or the zealot. Jofephns fpeaks of the zealots in his time,
as great pretenders to religion ; and among the worft fort of people. But forty years before,
v.hen Simon was a zealot, we may fuppofe the name conveyed a different ieda.

17. St. Matthew exprefsly fays, this difcourfe was held on amount : St. Luke as exprefsly,
that it was held on a plain. To fettle this contradiftion hath been matter of great difficulty.
Grotius fuppofcs, that St. Luke's towo; teJu©-, was a plain on the top of a mountain. Dr. Clarke
fuppofes, that Jefut returned again from the plain to the mountain. Others fuppofe the fame
difcourfe was held at different times.. I own, I think it of little confequence ; and that it may
well be reckoned among thofe matters which have no kind of efFeft on- the narration ; and to

which the evangelifts themfelves paid no attention. If the doSirine be the fame, as it certainly

is, of what confequence is ihefcene? However, for the fake of thofe, who think it of impor-
tance, I ftiall venture to add my folution to that of others.

A pafiage.

21. 22.

ST. LUKE. ifi

Bled, many from very diftant parts, to hear his dodrine, and to be
healed of various diforders. After that benevolent work was effeded,
he delivered the following difcourfe

BlelTed are the meek, the modeft, the humble, and lowly-minded
— they who are above this world and it's enjoyments. Thefe alone
are properly difpofed to receive my religion.

Bleffed are they who fuffer the evils of life, and the contempt of
mankind, for the fake of the gofpel — who, like the prophets of old,
flood foremofl in the defence of truth. Thefe fhall fecure their
future happinefs : while they, who have recourfe to the world for 24. 25. 26.
their joys, their pleafures, and their comforts, like the falfe prophets
of old, muft expedt from the world alfo their reward.

As it is not from the world that you are to feek for happinefs ; fo a?-
neither is it from the world, that your are to learn inflrudion. All
it's, doflrines muft be left behind. In oppofition to them, in the 28.

firft place love your enemies. Blefs, when they curfe. Pray for
them, when they treat you ill. Never revenge an injury : fuffer 29.
even a fecond, and a third, rather than return a firft.

Be readier to give, than to exadt. Let your rule be, to do to 30. 31.
others, whatever in reafon you could expedl from them. For if you 32. 33. 34.
love, and afTift ihem merely, who love and aiTift you ; you do only
what a heathen himfelf would do. But if you would love, and 35'

A paflage may be produced from Csefar's commentaries, which I think, may throw feme
light upon it. Ca:far tells us, that when Arioviftus, and he agreed on a conference, they
chofe for that purpofe a. mount.in the midft of a plain. Planicies erat magna,, ei in ea tumulas
terreus, fatis grandis. On this mount the two chiefs held their conference ; while the troops
they brought with them, flood around them on the />/«/». If therefore we fuppofe the fcene,
where our Saviour held this divine difcourfe, to be of the kind, which Csfar defcribes, and.-
that he flood upon the mount, while the people occupied the plain, his difcovjrfe may be lliled
either the fermon on the mount ; or thejirmon in the plain.

35. Bowyer conjeftures, that ^itihi UTtiKntiifltru;, fliould be rendered, in no ivi/e de/pairing :
but I like the common tranflation better, which is more fimple ; and I apprehend there are good
authorities for it.

affift

1.74

S T.

LUKE.

36.

37- 3^

,!>£ .?£ .J.2

39-
40.
,8s

41. 42.
•»£ 04

44. 45. 46.

47'
48.

affill: Others on the principles of my religion ; expecfl no return from
man ; but dedicate your good adiions to God; imitating that fu-
preme bencfadlor, who is kind even to thofe, who leaift deferve his
fpour.

"In the mean tune, beware of fpiritual pride. Let not an opinion
of you'rfelves lead you to cenfui'e others. An uncharitable heart is
among thofe things, which are the moil unacceptable to God. Be
as ready thecefore to forgive the offences of others, as to impart to them
what you po||ef$^; being well allured, that God's treatment of yoif
will \)e in a great mcafure conformable to your treatment of vouf,
neighbour.^,,, ,.r. _ , .;,,ft

But, above all, it behoves him,, who guides others, to keep his
cwn ftepg dir.e<5tv If the blind lead the blind, the confequence mufl
be fktal' to "bc^th. My difciples will h^ve their difficulties to oppofe
• — ^^butnoiie, w'hich I Ihall not 'have oppofcd befoi-e'them : and the.
aim of a difciple fhould be to conform himfelf to the example of Jiis^
mafter.

Try your own hearts. Before you corredl your brother, examine
yourfelf. It, is the vilefl hypocrify to exclaim againft his corruptions,
while you, .allow your own. If true religion lie at the heart, it will
as. naturally prodiicea good life, as' a tree does it's fruit. The good
life is the, teft. It is this, not an hypocritical pretence to religion,
which difcovers the man. He therefore, who receives the dodtrine^
of-the gofpel ; and at the fame time fteadily obeys them ; is efta-
blifhed, like a houfe built on a roek : it ftands fo firm, that nothing

' ^%.' Shall Mtn give into your Bo/em, fays the text. This is an allufion to the long mantles the
•Jews wore, in which the common people uied often to carry' corn, and other things. See
Ruthiii/15. Neh. V. 13.

48. The obfervations made here aiife very ajjtiv in fuch a mountainous and rocky country
as Judsa. The hills are (lightly 'covered with earth; and the rams, which are very
violent, are apt to overturn fuch houfes, as have not their foundations well laid.

can

ST. LUKE. iyj

can overturn it. While he, who leaves a good life out of his religion ; 49.

builds his houfe upon the fand ; which can nevsf furnifh a folid
foundation. . "i-oa , ■■^'■^! o^I ,'-.:qo'ij lo T.'iinun j; hnt ,-.v.ni.

. , • . ■ .-\ t • r CHAP.

rf! ct po' . a ■oniwolio) t^bfi'Sujrn JP3fi"9 b vo vi-i.

When Jefus had finMied his difcourfe to the people, He went to
Capernaum: and as he .entered the town, he was trkt Ify fomeFe--
fpcdtable Jews, who told him, they were fent by a Roman centurion
to beg him to heal a favorite fervant. The centurion, they afllired'
him, was a perfon of a very ferious difpofition ; and well- affected 5.

to the Jfiwiila nation; having at his own expence built a Synago-
gue. ' , .1 .

Jefus immediately went with them : but as he approached the 6.

houfe, the centurion fent his friends to inform him that he thought
himfelf unworthy of Jefus's prefence — that he did not think himfelf ,.

worthy even to approach him — but defircd him only to fpeak a
word J and he had no doubt, but his fervaM should be healed — ad- 8.

ding, that if he himfelf, who was only an inferior officer in an
army, could order the motions of others at a diftance ; he was per-
fuaded, that Jefus had luch power over nature, that he might com-
mand what he pleafed.

This meflage was delivered to Jefus before a number of people ; ^,

to whom he immediately faid, he had not found fuch an inftance of
faith even in Ifrael.

The meffengers, on returning home, found the fervant perfedly 10.

recovered.

10. The circumfinnces oi Sx. Luke's account of the centurion's fervant, difFer fo effentiallv
from St. Matthew's, that no harmonizer, I think, can bring the two relations together with
any confiftence. At the fame lime, all that is really ejjcntialir^ them both, is. fo exadly the fame,
that, for myfelf, I feel not the Icafl: wifli to do it. Both the evangeliils place the faith of the
centurion, and the greatnefs of the miracle (which are the points in view) in a light equally
ftrong.

Soon

176 S T^ TjL U K E.

II. 13. Soon after, as Jefus was entrlng a city called Nain, with his dif-

ciples, and a number of people, he met a poor widow, accompanied

,;^/ ' by a great multitude, following an only fon to his grave. Jefus,
touched with her forrows, fpake comfortably to her ; and ordered the
bearers to ftand flill. Then looking on the dead perfon, he bad him

,j, arife. On this he was inftantly reftored, not only to life, but to
perfedt health.

iS^ This great miracle drew upon Jefus the refpedl, and reverence of

17. all, who were prefent; and fpread his fame not only through Judea;

but through all the neighbouring countries.

■

21.

18. In the mean time, the difciples of John, fearing left the fame of

Jefus fhould rife above that of their niafter, told him all they had
heard.
19. .2c. John, who was ftill in prifon, thinking it the beft way of in-

ftruding them, to make them inftrudl themfelves, fent two of them
to Jefus, defiring to know. Whether he were the real Mefliah ?

They accordingly delivered their meffage. But Jefus taking no
immediate notice of them, continued the gracious work of healing
the fick, in which he happened to be at that time engaged : and
when he had done, he bad them tell their mafter, what tliey had
feen, and heard — pronouncing a blefling on thofe, who Ihould get
the better of their prejudices j and from what they faw, lliould ac-
knowledge, and truft in the iMefiiah.
24. 25. 26. When the two difciples were gone, Jefus fpoke highly to the
people, of John. Your expeftaticns, faid he, were juftly raifed.

23-

2.7. 28.

12. It was a cuftom among the Jews, that all who met a corpfc (hould join the proc flion.
'J'his made thefe procefllons often very large.

19. See the note on the parallel place in Matt. xi.

when

ST. LUKE, 177

when you attended that holy man in the wildernefs. You expected
to fee a prophet ; and you faw one of the greateft that ever appeared.
The prophets of old only predided the Mefliah. But the dignity
of John's office conlifled in preparing his way. And yet the office
of thofe, who are diredly employed in preaching the gofpel, is fu-

perior even to that of John. But tho fuch numbers, added Jefus, 29.

went out to hear John, yet the meek and humble fmner only liftened

to his inflrudtion, and was brought to repentance. The Scribes, 30.

and Pharifees, too proud to learn, rejedled God's gracious offers of

mercy. To what (hall I compare this unteachable fpirit ? Like the 31. 32.

frowardnefs of children, which is averfe to every thing, that is pro-

pofed, it will liften neither to one kind of inftruftion, nor another.

John appeared with aufterity. His doctrine therefore could not be 33.

endured. It was the language of a man pofTefTed. I come with lefs 34.

feverity ; fuiting myfelf more to focial life. The conclufion is, I am

a friend of publicans, and fmners. But the wifdom of God will 3-,

finally fhew itfelf in all his difpenfations.

Some time after Jefus was invited to the houfe of a Pharlfee, whofe ,5.
name was Simony where a woman, who had been a notorious fmner, ,_ jg_
coming in, as they fat at table, and ftanding at the feet of Jefus,
teftified her fins ; and at the fame time fliowed her love and refpecft
for him, by very extraordinary ads of humility, and attention.

Simon obferving her behaviour, laid within himfelf. Surely if this
perfon had been a prophet, he might have known, how very noto-
rious a finner this woman is ; and would have been difgufled at her
familiarity.

Simon, faid Jefus, I have fomewhat to fay to you. A certain 40. 41,
creditor had two debtors ; one of whom owed him a large fum ; the
other a trifling one. But, as neither of them was able to pay, he
forgave them both. Which of them, think you, will ffiew the
greatefl: regard, and afi*edlion to him .?

A a I fuppofe

39-

42.

178

S T.

LUKE.

43- I fuppofe, anfwered Simon, that he, to whom he forgave

moft.

It is true, faid Jefus ; and thus the returning finner, hke this
woman, fhews more extraordinary inftances of zeal, and love,
than if her fins had been fewer. For that reafon therefore fuch
a perfon as this before me, is fo far from being an objedt of
44.45.46. reproof; that (he becomes an objedl of pity, and pardon. You
yourfelf are a witnefs, how much her zeal hath exceeded all
common bounds.
49- Then turning to the woman, he bad her go in peace ; afTuring
her, that in confideration of her faith, her penitence, and love ;
her fms were forgiven. — This gave new offence to the Pharifee j.
and thofe who were with him. However, no farther notice was
taken of the matter, at that time-f-.

47. 48
50.

CHAP.

viir.

« . '

1. 2. 3.

From hence Jefus went among the neighbouring villages, preach-
ing the gofpel, attended by his difciples ; and many others, who
waited on him, and adminiftred to his neceffities ; particularly

47. See Matt. ix. 2, and Mark ii. 5.

f This account of Simon's fupper is introduced on fo different an occafion ; and varies, in
fo many particulars, from the accounts of Matthew (xxvi. 6.) and Mark (xiv. 3.) that many
commentators have been led to confider them as totally diiFerent events. At the fame time, they
agree in fo many circumftances, that it is not eafy to come at this conclufion. It appears to
me as moil: probable, that all the evangelifts allude to the fame fad. St. Luke, it is true, in-
troduces it earlier in the hiftory. The other evangelifts place it near the time of our Saviour's
death ; with which they conneft it ; and with which indeed it connefts with more apparent
propriety. But, excepting this circumftance, we may fuppofe, that Matthew and Mark
mention what Jefus faid to the woman ; and Luke, what he might fay, at the fame time, to-
Simon. Or (if this does not appear probable) how would the truth of fcripture fuffer, if we
(hould fuppofe, that Luke might relate on /his occafion, the parable of the two debtors, tho it
was really fpoken on Jome fimilar one ? The doftrines, and truths conveyed, are the great
points : and thefe are exaflly the fame, on whatever occafion they were fpoken.

2. Mary Magdalen is commonly conceived to have been a very bad woman, before her
knowledge of Chrift : but no fuch intimation appears from this, or any other paffage of fcrip-
ture ; unlefs wt fuppofe her to be the perfon mjenuoned by Luke in the lail chapter.

Mary

ST. LUKE.

'79

Mary of Magdala, whom he had difpoflelTed of feveral evil fpirits ;
and Joanna the wife of Herod's fteward.

It was about this time, that Jefus delivered the parable of the 4-

fower to a large, and mixed company. Under this fimilitude he
prefented a view of the gofpel difpenfation j and of it's effe(fls on
different kinds of men.

As a hufbandman, faid he, was fowing his feed, feme fell on 5-

the beaten road, and were picked up by birds. Others falling 6.

on a rocky foil, fprang up indeed j but foon withered for want of 7.

moifture. Some again fell among thorns, which grew up together
with the feed, and choaked it. But fuch as fell on o:ood eround, 8.

prepared to receive it, brought forth fruit in great abundance-f-.
This parable Jefus recommended with much earneftnefs to the
attention of his hearers.

When the difciples were alone with him, they afked him pri- 9.

vately the meaning of it.

To you, faid Jefus, I can fpeak without referve : but to the '°

people in general I fpeak in parables. Their prejudices fhut their
ears againfl dire6l inJlruBion. They muft be drawn, as it were,
to inflrudl themfehes.

With regard to the parable ; the feed is the gofpel. The beaten-
path reprefents thofe hardened hearts, which never receive it. The
Ihallow foil, where the feed is fcorched, holds out thofe, who
cannot bear the tefl of perfecutionj and the weedy foil, thofe, > +

f Tins parable, which is indeed a very beautiful one, feems, in a particular manner, to
have engaged the attention of the difciples of Jefus. The three evangelifts, Matthew, Mark
and Luke, efpecially the two former, have recorded it in words, fo nearly fimilar, that I think
it not improbable, that this, and perhaps fome otlier parts of our Saviour's difcourfes, might
have been preferved in writing, and handed about among his followers, before his wliole hillory
was put together. ,

A a 2 whofe

»3-

i8o S T. L U K E.

whofe religion is choaked by the cares and pleafures of the world :
'^' while the good ground gives us the refemblance of thofe, who, in

the fincerity of their pious hearts, hear the gofpel, and obey it.
r6. And now, continued Jefus, it will be expedled from you, that

you teach the doftrines to others, which you receive from me. No
man lights a candle to cover it up j but placeth it, where it m'y
give light to thofe, who enter the houfe. And be afTured, that I
tell you nothing in private, which is not intended to be publiflied,
»8. and explained to all the world. Be attentive therefore to what you
hear. He who improves his talents by inftrudling others, fliall
abound more and more: while he, who mifapplies them ; fliall lofe
by degrees, thofe talents, which he poflefTed.

19. 20.

21.

Z2.
23.

24.

About this time, as Jefus was inftrufting the people, he was
told, that his mother, and brethren, who could not get to him
through the croud, defired to fee him. He took this opportunity,
(as he did all others of conveying inftrudion) to fhew how much
he preferred fuch connexions, as were founded in religion, to thofe,
which arofe only from family, and tribe. Thefe, faid he, are
indeed my natural relations ; but I confider fuch chiefly as related
to me, who hear the word of God, and obey it.

Jefus being now fatigued with inftruding the people, ordered
his difciples to procure a boat to pafs over the lake ; and as foon as
they had embarked, he fell afleep.

In the mean time, a 'violent ftorm arofe, and endangered the
veiTcl. But Jefus being awakened by their cries of diflrefs, thought
proper to work a miracle to relieve them j and immediately com-
manded a calm. He then rebuked their want of truft in him,
after they had feen fo many inftances of his power. But they
inftead of giving him any anfwer, were loft in wonder and amaze-
ment, as if this had been the firil miracle he had ever wrought.

Tha

ST. LUKE. i8i

The boat foon landed them in the country of the Gadarenes, ^^•

which is oppofite to the coafts of Gahlee.

Here he was met by a raging demoniac, who had long been 27- 28. 29.
the annoyance of the neighbourhood. Often they had attempted
to bind, and fecure him ; but fuch was his ftrength, that he broke
his chains, and fled into thefe fclitary places, where he dwelt among
the tombs. On feeing Jefus, he ran to him j and kneeling down,
acknowledged his divine power, and intreated, that he might not
be ordered into a place of torment. On Jefus's queflioning the
man, he faid, his name was Legion ; intimating, that this pof-
feffion was a combination of evil fpirits.

It happened, there was a herd of fvvlne feeding near the place; 32. 33.
into which, on Jefus's permillion, the evil fpirits entered, after
they had left the man ; and immediately the whole herd ran violently
down a precipice into the lake, and were drowned.

The keepers flying into the city, and relating what had happened, 34-

great multitudes came out; and feeing the man fitting, cloathed, 35-

and in his perfeft f^nfes ; and hearing all the particulars on the 36.

fpot, they were greatly terrified j and intreated Jefus to leave them. 37.

Jefus therefore finding they were not yet in a difpofition to receive
the gofpel, embarked again, and repaffed the lake. The man, 3s.

whom he had healed, would gladly have gone with him ; bat 39.

Jefns chofe rather to make an impreflion on the people, in favour
of the gofpel, by leaving among them a ftanding monument of its
power, and truth.

27. The text fays, thre met him out of the city . The words of ths original, ek -rr,: i!a>,i^,
have not that meaning. They figuify only, of the city, or formerly bchnging to the
city.

28. Better ; What ha/l thou to do luith us ?

33. See the note on this miracle in the viiith of Matthew.
37. See the notes on Matt. ix. 24.

i82 S T. L U K E.

40. On his returning to the other fide of the lake, the croud, which

had not yet difperfed, received him with joy.
41. 42. 43. Among them was the ruler of a fynagogue, of the name of Jairus,
who advancing from the reft, and falling at the feet of Jefus, be-
fought him to go home with him, and heal his daughter, an only
child, who lay at the point of death. Jefus therefore went with
him, attended by many people.

It happened, that among them, was a poor woman, who had
laboured, many years, under a bloody flux, which had been deemed
incurable. This perfon having heard of the fame of Jefus, and
wifliing to receive a private cure, thought, if fhe could only touch

44. his garment, it would be fufficient. Accordingly fhe made the ex-
periment ; and found the defired effecl.

4.J. Jefus however unwilling that fuch an inftance of faith flwuld pafs

unobferved, turning round, alTc-d, who touched him ?

The difciples were furprized at the queftion, as the croud was
preffing him in every direction.
46. 47. But Jefus perlifting in his enquiry; the woman perceived, that

fhe could not be concealed ; and falling down at his feet, in great
confufion confefled the truth.

48. Jefus commending publicly her great faith, which was all he
defigned, bad her go in peace.

49. During this tranfadtion a meffenger came from Jairus's houfe, to
prevent giving Jefus any further trouble, as the young woman veas
now dead.

But Jefus turning to the afflifted father, bad him only believe ;
and he fliould yet receive her again.

When they arrived at the houfe, Jefus fuffered nobody to enter the
chamber with him, but Peter, James, and John, and the father,
and mother of the young woman. There finding the mourners

making

5°

ST. LUKE. 183

making great lamentations, he told them, they fliould fee, only the
common effefts of fleep. But they were ready to deride him, know- 53.

ing certainly that (he was dead.

Jefus however removing them from the chamber, took her by the 54.

hand, and bad her rife : on which flie inftantly revived. He then ^■. 56.
ordered food to be given her j and bad the aftonifhed parents keep
the matter to themfelves.

I. 2.
3-

About this time Jefus fent out his twelve difciples to preach the
gofpel in Judea ; and gave them power to confirm the truth of it by
miracles. Make no preparation, faid he, for your journey. Take
nothing fuperfluous. Be eafily fatisfied with your accommodations j
and leave thofe who will not receive you, to the judgment of God. 5.

With thefe inftrucftiofis the apoftles went out, and executed 6.

their commiffion with great fuccefs.

The fame of Jefus was now fo much increafed, that Herod be- 7. g
came greatly perplexed about him. Some fuppofed him to be Elias,
or one of the old prophets arifen from the dead. But what chiefly 9.

diftrefled Herod, was the fear of his being John the baptifl ; whom
he had unjuftly beheaded. Thefe thoughts wrought much upon
him ; and he was very defirous to fee Jefus.

In the mean time the apoftles returned from their miflion ; and ,o_

related to their mafter the particulars of it. That they might be the
more private, Jefus retired with them to a folitary place, near Beth-
faida.

But his retreat was prefently difcovered ; and a great croud coming m,

together broke in upon his retirement ; and engaged him ia the of-
fices of preaching, and healing the fick.

5. Sec a note on Matt. x. 1.4,

Night

i«4 S T. L U K E.

12. Night drawing on, his difciples begged he would difmifs the
people, as they could neither get lodging, nor victuals, in that' fo-

13. litary place. But Jefus finding they had five loaves and two fiflies,
14. 15. 16. ordered them to make the multitude, which confifted of about five

thouflind people, fit down in companies of fifty together. He then
took the loaves, and fifhcs, and giving thanks, he brake them in
pieces, and gave them to his difciples to diflribute among the people;

17. who were not only fiitisfied ; but left behind them fragments, which
filled twelve balkets.

18. From hence Jefus retired to private prayer : and being after-
wards alone with his difciples, he afked them, (as they hud juft
been preaching in the country) What was the general opinion
of men about him ?

,5. They anfwered, that fome faid he was John the Baptifl: — fomc

Elias — and others, one of the old prophets arifcn from the dead.

20, Jefus then aiked them. Whom they themfelves fuppofed him
to be .?

Peter immediately anfwered. The promifed Mefliah.

21. Jefus however ordered them not to mention him, at prefent,
under that name. Before this great truth, faid he, fhall be fully
cleared, I mufi: fuffer from the malice of the chief pricfts, and
Scribes ', and even be put to death. But on the third day, I will
rife again. Whoever therefore means to be my difciple, muft
follow my painful fleps. To fave your lives at the expence of
your religion, is the greateft lofs : and to lofe your lives for its
fake, the greateft gain. For vi'hat is a man profited, if he fhould
gain the whole world, at the expence of his foul ?

26, Confider alfo with what confufion that man fhall meet my dil-

pleafure at the day of judgment, who has fl:iewn a difregard for
the gofpel, during his life upon earth But for your comfort
be alTured, that you fhall fee manifeft inftances of my power, even

22.

23'

24,

The next morning, as he defcended the mountain, he found a
great croud alTemblcd j from which a man advancing, kneeled

31. St. Luke, by giving this circumft.ince (omitted by the other evangelifts) adds a won-
derful fcrce to the narrative. Thcfc two great prophets, by talking of the fufterings of the
Me.Tiah at Jerufalem, feem thus in a vifible manner, as it were, to concentrate the whole bodv
of prophecy in Jefus.

32. See a notcTon Matt. xvli. 3.

B b down

3'-

ST. LUKE. 185

in the courfe of the prefent generation; and Ihall have full ctin-
vidlion of the reality of my kingdom.

A few days after this, with a view to give his difciples a fore- 28.
tafte of that glory, which might ferve to comfort them under the
fufferings, he had been reprefenting j he carried Peter, James,
and John to the top of a mountain j where, after prayer, his zg.

whole perfon took fuddenly a refplendent form : his very varment
became luminous. On his right, and left, Hood the two great 38.
prophets of the law, Mofes, and Elijah j arrayed in the fame
glory. They feemed in earneft converfation with Jefus ; and were
heard diftindtly to fpeak to him of the great event, he was about
to accomplish at Jerufalem.

The difciples had been at firft afleep, while Jefus was praying; 32

but immediately awaking, they faw the whole ; and Peter in an
ecftacy, cried out to Jefus, Lord, let us fix this glorious fccne;
and build tabernacles for thee, for Mofes, and for Elijah.

As he was fpeaking, a dark cloud overfpread the whole vifion ; 34
and caft a momentary terror over the minds of the difciples. As
it paffed by them, a voice broke from it. This is my beloved Son,
hear him. When the cloud had paffed, the vifion was gone ; and ,5,

Jefus was left Handing alone with his difciples, as before By

his order this tranfaftion was kept private among themfelves, till
after his refurreclion .

33-

ST-

i86

S T.

LUKE.

38-

39«
40.

42.

do\yn before him, befeeching him to have mercy on his only fon ;
who was poffefled by an evil fpirit, under which he had fufFered
greatly. I hoped, faid he, that your difciples could have relieved
him ; but they could not.

Jefus then rebuking his difciples for their want of faith, ordered
the man to bring his fon to him.

This threw the youth into new agonies, and convulfions : but
Jefus immediately relieved him ; and delivered him perfedly reftored
to his father.

43-

44.

45'. 46.

47-

48.

49. 50.

This wonderful cure drawing the admiration of all, who were
prefer) t, on Jefus, he feared the effcdt it might have on the minds
of his difciples ; and took an opportunity to fix their attention again
on the fuiferings, which he had told them he muft foon undergo

at Jerufalem. But they had little conception of what he meant ;

and were much more inclined to give way to worldly hopes, and
expediations.

Jefus to reprefs thefe undue notions, in his accuftomed manner,
by a fenfible reprefentation, took a child, and told them, that
they who could not lay afide their worldly prejudices, and imitate
fuch innocence as was then before them, were neither qualified to
receive the gofpel, nor to inherit the kingdom of heaven. That
perfon, faid he, will there be greateft, who "in this world confiders
himfelf as the lead.

On this occafion John teftifying his zeal, told Jefus, They had
feen a perfon attempting to cafl: out devils in his name : but as he
was not a difciple, they had forbidden him. Jefus checking this
forwardnefs, faid, he wilhed to confider every one as for him,
who did not openly appear againft him.

S'- The paflbver was now approaching, and Jefus refolving to go to

Jerufalem, to finilh his miniftry there by his death, fent two of

his

S T. L U K E. 187

his dilciples into a Samaritan city, through which he was to pafs,
to make fome preparation for him, and his company. But the 53.
Samaritans finding he was going to the paflbver at Jerufalem ;
refufed to admit him becaufe of their enmity to the Jews. James, 54.

and John refenting this indignity, begged their mafter to call fire
from heaven to confume them, as Elijah had done op a like oc-
cafion. But Jefus rebuked their improper zeal. You underftand 55. 56.
not, faid he, the mild temper of the gofpel. What might become
a Jewifh prophet in the court of an idolatrous prince, would ill
fuit a miniller of my religion. He took no notice therefore of the
ill-treatment he had found among the Samaritans ; but went to
another village.

About this time he difcovered the falfe pretences of fome, who 57. 58. 55.
attended him on worldly motives. The zeal of one he cooled *" '*
by trying, whether he had faith fufficient to give up his temporal
expedations for the gofpel. Another, whom he invited to be his
difciple, begged firft to wait, till his father's death ; that he might
fettle his afl^airs. A third expreflbd his readinefs to preach the
gofpel; but he firft defired to take leave of his friends. Jefus
looking upon all thefe as worldly excufes, obferved, that no man,
who was in earneft a difciple of the gofpel, would make it the
Jirji employment of his thoughts, to feek for a reafon for not
immediately clofing with it.

54. See 2 Kings, i. lo.

62. No man hauing put his han.i to the plough. Sec. St. Luke alone mentions this adage.
Hefiod's inftruftions to a plowman, are not a bad illuftration of it. The good ploiuman, fays he,
mujl keep his eye intent on his ivork, and not gaze about ; that he may make a Jiraigkt
furro-M. Hef. Efy. lib. II, v. 6i.

B b 2 Jefus

10. II.

i88 S T. L U K E.

CHAP. Jefus at this time, added feventy other difciples, to his twelve

. • , apoflles ; and fent them, two, and two together, to preach in
different towns, and villages ; intending himfelf to follow them.
The harvell, faid he, is truly abundant ; pray to God for more
labourers to reap it. Encounter with meeknefs the violence of

4. the world. Carry nothing fuperfluous with you. Keep the great

5. errand, you are fent on, always in view. Blefs the houfe you

6. enter. Your blelling will either reft upon it, if there are any
difpofed to receive it, or it will return in comfort to yourfelves. Be

7. 8. eafily fatisfied, and contented, where you are firft received. Be
labourers worthy of your hire ; and fliew yourfelves not folicitous

9. about worldly accommodations. Heal the fick ; and exhort men

every where to prepare for the kingdom of heaven by repentance,
and reformation. As to thofe cities, which will not receive you,
they muft be left to the judgment of God: but let none go un-

12. warned of the danger of their ftate. In the offers of the gofpel,
they have had advantages, which Sodom never had ; and if they
reje6t them, muft expedl a feverer treatment. Such are the cities
of Chorazin, Bethfaida, and Capernaum. They have reje(fled offers,
which might have converted heathen cities ; and ihall find, that
an impenitent hardnefs of heart, and an obftinate oppofition to the
gofpel, are among thofe fms, which fliall fubjed: them to a fevere

,5. account. He wlio rejedis you, rejedls me ; and he who rejefls
me, rejeifls the Father, who fent me.

1. St. Luke is the only evangelift, who has given as an account of the feventy. This
makes the ancient tradition more probable, that he himfelf was one of them.

4. Salute lie man, is only a phrafe equivalent to, fuffer nothing to retard you.

6. Sen 0/ fence. It Is a common Jewifh phrafe to illle a man the fon of any good, or bad
quality he poflefles. T\\e chih/ren cf ivrath ; i)^^ /on of perdition, are fimilar phrafes.

II. See a note on Matt, x, 14.

Witk

13. 14. 15

iS.

ST, LUKE. 189

With this charge the difciples were difmified ; and executed 17

their commiffion with great fuccefs. On their return to their
mafter, they exprefled their joy, on having been enabled, through
his name, to caft out devils. Jefus affured them, that the power
of the devil fliould more, and more be abridged ; and that they 19

fliould more and more be ftrengthened againft all their enemies.
Be not however, added he, Co much rejoiced that evil fpirits arc 20

fubjecl unto you — efpecially let not ideas, of this kind lead you to
any thoughts of felf-exaltation : but let your great joy, and comfort
arife from that holy faith, and obedience to God, which will
fecure to you the bleflcd hope of cverlafting life.

Then Jefus brc-iking out into a pathetic prayer, thanked God 21

for laying open the great truths of the gofpel, not only to the wife,
and learned ; but to the very lowed, and limplefl of mankind.

17. As our Saviour had fct out on his journey to Jerufilem, when he difmiffed the feventy
difciples, wc mull fuppofe, in order to make the cvangelift connftent, that he went by very eafy,
and perhaps not by direift ftages ; preacliing in all tlie tovv'ns, and villages, as he went. But
as St. Luke is not very exaft in his chronology, thefe circuniftanccs might perhaps liave at.
tended oneof tlioie former journeys to Jerufaliem, of which St. John fpeaks.

18. The expreffion in the original, I/a-jj Satan as lightning fall from heaven, is very r^rand,
and beautiful. It is a fubllnie idea; and the more fo becaufc of its obfcurity. I ht.\e r.ot
retained the original expreffion ; as the uniformity of my work requires thefe noble flights of
caftern fub'rimity to be fimply explained.

19. 'T'W\%e\^re&Qn.Ig:veyoupoT.vert')treaelonfirpe>'t!,ai!dfcoipions, does not at all, I think,
relate to the po\^|er of working miracles ; but is a bold, figurative manner of expreffing, that
their fafety Ihould be God's peculiar care. Thus David fpe:cking of the fecurity of a good
man, fays (Pi. xci. 13) Thou Jhalt go upon the Uon and adder : theyoiing lion, and dragon fpalt thou
tread under thy feet,

20. Rather rejoice that your names are -ivrinen in heauen. This expreffion is commonly
brought in proof of abfolute, unconditional eleftion. But it fc'cms abfurd to prove a
doftrine by a figurative expreffion; the natural tnsaning too of wi.lch is fo obvious to
common fenfe.

rier

190 S T. L U K E.

2^* He then turned to his difciples, and told them, that the intire

difpenlation of the gofpel was committed to him — that the great
fcheme of it was infcrutable to man — that no part of it was of
human inflitution — but the whole was a revelation from God.

^^" And be you greatly thankful, faid he, to your heavenly Father, for

24. giving you a knowledge of thefe things, which patriarchs, and
prophets have wiflied to know; but could fee only at a diftance
in fhadowy reprefentations.

25. About this time a Scribe came to Jefus, and aflced him, with
an infidious defign, what he"fhould do to inherit eternal life ?

26. Jefus referred him to the law ; afking him. What he there
found on that head ?

27. The Scribe anfwered, he was there taught to love God with all
his heart; and his neighbour as himfelf.

28. Jefus told him, if he could do that, he wanted nothing elfe to
fecure his falvation.

20. But here a difficulty ocurred to the enquirer. He knew the

circumfcribed bounds of neighbourhood, among the Jews efpecially,
who would allow no rites of hofpitality to their near neighbours.

22. Such paffages as thefe, I think, fliould abate much of that prying curiofity of man,
which endeavours to fcrutinize the depths of divine truth. Whatever may be the precife
meaning of the words. No man kno--weth -Mho the Son is, but the Father, they jnuft, I think, at
lead be conceived to convey fome deep myfterious truth. How far they may, or may not
relate to the great atonement, and facrifice of Chrift, who dare fay ? Thofe parts of the great
covenant of grace, which relate to God Almighty are, no doubt, incomprehenfible to us..
Thofe parts, which relate to us — which regulate our faith, and praftice, are fufficiently
plain. God has, in fhort, given us fufficient evidence to ielie-je in the go/pel; and
on that evidence we muft exercife our faith in believing fome truths ; which we cannot
underlland.

28. The i-npojfihility of doing this — that is of keeping the luhole laiv — was what made a
Saviour neccffary.

the

ST. LUKE. 191

the Samaritans. Being willing therefore to juftify his own pradice,
he aflced Jefus, whom he fhould call his neighbour ?

Jefus inftead of convincing him by argument, that all mankind, 30'.

even Samaritans, were to be efteemed his neighbours, obliged him
by laying an appofite cafe before him, to convince himfelf.

A Jew, faid he, on a journey from Jerufalem to Jericho, fell
among thieves, who treating him with great cruelty, left him on
the road almoft expiring. It happened, that a prieft coming that 31,

way, juft looked on him; but went on without the leaft endeavour
to relieve him. A Levite, foon after, aded the fame unfriendly 32-

part. But a Samaritan paffing that road, and feeing a man in 33.

diftrefs, immediately gave him the beft relief he could on the fpot ; 34. 35,
and fetting him on his own beaft, carried him to a place of fecurity,
v/here he took all the care of him in his power. Which now of 36.
thefe three, faid Jefus to the Scribe, was neighbour to him who fell
among thieves ?

He certainly, replied the Scribe, who relieved him. 37-

Jefus by thus making him acknowledge the propriety of a
Samaritan's ading as a neighbour to a Jew, made him In effedt
acknowledge alfo the propriety of a Jew's adllng as a neighbour to
a Samaritan ; and difmlfled him with an Injundlion to copy the
example.

30. The fcene is laid on this road with great propriety ; as It ran througli a defert ;
which from being infefted by banditti, was called, as Jerom tells us, ihe bloody ^.^:ay.
Jerufalem Handing high, and Jericho being feated in a valley, it was properly faid going
donion to it.

34. Oil and wine are to this day, under the name oi t\\t frriptural halfam, applied to green
wounds.

35. //£ took out tivo-pence ; which is about fifteen pence of our money; and would in that
country go about as far as three or four fnillings with us ; being equivalent to the price of
two days labour.

Jefus

192 S T. L U K E,

3g. 39. 40. Jefus ftill continuing his journey towards Jerufalem ; called
''■'■ ^^' for refrcflimcnt at the houfe of two fifters, Martha, and Mary.

Both of them were pious women ; and both were defirous to fliew
their refpecft to him : but in different ways. Martha was fohcitous
about providing the beft entertainment in her power. Mary fat
at his feet, hftening to his divine inflrudlions. At this indifference
about houfehold matters, Martha taking offence, begged Jefus
to order Mary to her affiftance.

Jefus repHed, Martha, Martha, thou art careful, and perplexed
^bout needlefs things : one great bufinefs only can be called truly
neceffiry ; and Mary hath chofen that good part, which Ihall not
be taken from her.

On another occafion, as Jefus had been praying, his difciples
begged him to inftrud: them in the duty of prayer, as John had
inftrudled his difciples.
2. Jefus gave them the following prayer as the model of their

prayers in general.

Heavenly Father, grant that all mankind may have juft notions
of thee — that they may receive thy holy religion — and live in obe-
3- dience to thy will, as the bleffed angels do in heaven. With regard

^. to temporal things, grant us the neceffaries of life. With regard

to fpiritual things, forgive us our trefpaffes, as we forgive ihofe,
who have trefpaffed againft us ; affift us with thy grace in getting
the better of temotation :,and deliver us from evil.

40. The word in the original irifufirxTo is very expreffive ; fignlfying, to be dravjn different
nuajs at the fame time : as if flxe wifhed to attend to Jefus ; but thought the burmefs of the houie
more neccffary

40. The word av:a.vTi%x^r,TM fignifies literally ?« help together nvilh; and is the very word
chofen by St. Paul, to e.xprcfs the affiftance of the Holy Spirit. Rom. viii. 26.

41. It is aftonilhing, that Theophylad, and other interpreters after him, (Bp. Pc.irce in
particular) fliould explain this noble paflage, as if alluding to one dip of meat.

Jefus

ST. LUKE. 193

Jefus having thus taught them how to prayj taught them next 5.

the duty of perfeverance in prayer. If any of you, faid he, fhould
go at midnight to a friend, and defire him to rife, and fupply you
with provifion for a gueft, who had unexpeftedly arrived j tho 6. 7.
your friend might hefitate at firfl from the unfeafonablenefs of the
hour; yet, on perfifting in your requeft, he might at length, 8.

through your importunity, be induced to arife, and give you what p. ,0,
you wanted. Be you then ardent, and fincere in your petitions to
your heavenly Father, and you ihall find, in the end, they fhall
afluredly be granted. Would any of you, if his fon fhould allc n. j;
him a reafonable requeft, give him fomething detrimental? If 13.
weak men therefore attend to the petitions of their children j can
you fuppofe, that your heavenly Father will do lefs ?

About this time, Jefus having caft out a devil from a dumb man, 14..

immediately healed him, and reftored him to the ufe of his fpeech.

On this great miracle the people fhewed him every mark of
refped:. But the Scribes and Pharifees became the more violent 'S-

againft him j informing the people, that he cafl out devils merely
through a confederacy with them.

Others again pretending to be diflatisfied with the miracles he had 16.

wrought on earth, which appeared to be no evidence of his divine
commiiTion ; demanded a Ggn/rom heaven.

To all this malice Jefus replied, that, in every government, an 17.
oppofition among the members, is fatal. If my dodrines, faid he, ,3,

6. The idea of a gueft in the night, was more common in thofc countries, (where people
often travelled at that feafon to avoid the heat) than it is with us.

7. The words, in the original, are capable of being tranflated, Mj feriianls, (or family)
together ivith my/elf, are all in bed.

12. If he ajk an egg, 'will he gime him a fcorpion? Tiie body of a fcorpion is not unlike
an egg ; fo that the fame fimilitude is carried on between the thing ajked, and the thing
gi-vtn.

Co lead

194

ST. LUKE.

lead one way, and the temptations of the devil another ; how is it
poffible, there can be any confederacy between us ?

^9- Befides, faid Jefus, if I caft out devils through a confederacy

with evil fpirits, by what means do your dilciples caft them out ?
You will not fuppofe them to league with devils. Allow me
therefore only the fame credit, you allow them.

2°- If then you allow that I caft out devils by the power of God ;

you muft allow alfo, that every thing I fay, and preach, is of

21. 22. divine authority. When one man overcometh another, and taketh

from him his ftrong holds; you know affuredly, which of the

23. two is fuperior. So that, in fadt, this argument is fo very plain,

that I may well confider him, who is not with me, to be moft ;;;«//-
cicujiy bent againft me : and he muft take that confequence, which-
he draws upon himfelf.
•24. 25. 26. Let not your wicked hearts therefore harden you beyond repen-
tance. When an evil fpirit has left a man, and finding no refting
place, returns to him again with new force ; the laft ftate of fuch
a perfon, is worfe than the firft. Take care tllerefore left you
Jews, who have been delivered from heathen ignorance by the law
of Mofes, may not place yourfelves in a ftill ii-orje Jlate, by re-
jedling the gofpel.

27, As Jefus was thus fpeaking, a woman from the croud, ftruck

with admiration at the wifdom, and authority of his difcourfe, cried
out, Blelled is the mother that bare you : and all things connected
3*. with you. Jefus, who took every occcafion of giving inftrudlion,
faid, Bleffed rather are they, who hear the word of God, and
keep it.

in. See a note on Matt. xii. 26.

26. See a note on Matt. xii. 45.

27. Such expreflions as />&« -uw;;^ that hare thee, and the paps ivhich thou haft fuckcj, were often
referred by the Jews to the Meffiah. They are frequently mentioned in the Talmudic
wiitings.

Jefus

ST. LUKE.

195

Jefus having anfwered the mahce of thofe, who afcribed his miracles ^9-
to a confederacy ivith devils, anfwered thofe next, who demanded a Jign
from heaven.

This obftinate generation, faid he, feekcth a fign j but no fign
(hall be given them, except the fign of the prophet Jonas. As his ^°'

lying three days in the whale's belly, and afterwards prefenting
himfelf alive, was a proof to the Ninevites of his divine authority;
fuch proof hereafter ihall the ion of man give to this generation :
and they, who rejedt this lafl fign, fhail be among the moft inex- 3'-

cufeable of all finners. The queen of Shebah fhall rife in judgment
againfl them. She came from a diflant country to hear the wifdom
of Solomon; while they negled: a greater than Solomon, at their ^-'

very doors. The Ninevites fhall rife in judgment againfl: them :
for they repented at the preaching of Jonas ; tho Jonas was only
the type of him, whom they rejed. They pretend indeed to great 33.

holinefs ; but if their hearts were really imprelFed with it, they
would fhew it in it's effecfls. As the eye guides the body; fo does 34.

a fmcere heart, the affedtions. If fincerity be wanting, the whole
is darknefs. Take care therefore, left the light of your minds 3-.

become darknefs. If the mind be religious, a devout pradice will 56.
follow.

After Jefus had done teaching the people, one of the Pharifees 37.
invited him to dine : but was much furprized at feeing him fit down, 38.

before he had waflied his hands.

29. See verfe i6.

33. Tttpre is fonie difliculty in the conneftion of this verfe. The fame words are applied bv
St. Matthew to the difcipks, which are here applied to the Pharifees. Bat the expreffion is
without doubt proverbial ; and therefore may admit of different applications. 1 have followed
the interpretation of Dr. Clarke. *

C c 2 With

196 S T. L U K E.

39- With vain fcruplcs, faid Jefus, do you Pharifees cleanfe your

40. hands ; while you leave your hearts impure. Whereas it is the heart

4,, chiefly, vv^hich God regards. On it lay the ftrefs ; and fear not the

42. wrath of God for eating with unwafhed hands. The outward ob-
fervances of religion are greatly inferior to it's moral precepts. Slight

43. not therefore the ceremony; but revere the duty. Thefe hypocri-
tical pretences of the Scribes, and Pharifees to more than ufual

44. holinefs fpring from pride. Like graves, which appear not, fuch
pretenders are full of hidden corruption.

45. In the latter part of this difcourfe, Jefus having mentioned the
Scribes alfo with the Pharifees ; a Scribe in the company obferved,
that his cenfures had involved them alfo.

46. 47. 48. Jefus anfwered. He meant it fhould. How fevcre, faid he, are
49. 50. 51. yQu alfo in your impofitions on others ! How reludtant to bear the
leaft burthen yourfelves ! You take away the key of knowledge from
them ; without applying it to any ufe of your own. You build
fepulchres indeed to the memory of the prophets, whom your fathers
put to death : but in doing this, you only fhew yourfelves their chil-
dren j and that you mean to imitate their example. Holy prophets,
and apoftles fhall be fent among you, as were among your /cithers j
and you will treat them with the cruelty of your fathers : that the
blood of ail the holy prophets, that hath been Ihed from the begin-
ning of time, may jullify that fignal vengeance, which fhall ihortly
come upon this wicked generation.

As Jefus continued to fpeak, the Scribes, and Pharifees began to
urge him with queftions ; and endeavour, if poflible, to provoke him
to fay feme thing, from which they might form an accufation.

49. Therefore alfo faid the ixiifdom of God. Many interpreters are of opinion, that our Saviour
quotes this account of the cruelty of the Jews to the prophets from fome book intitled the
Wfdom of God.

Some-

ST. LUKE. 197

CHAP.
XII.

Sometime after, a great number of people, colledling about Jefus, ,,

he took the opportunity of inftrudling both his difciples ; and his
hearers in general.

Above all things, faid he, avoid hypocritical pretences in religion.
I have always fet the truth before you : be you as fincere in commu- 2. 3.
nicating it to others. And thofe dodlrines, which you have heard
from me in private, preach you to all the world. And be under no 4.

apprehenfions from the malice and prejudices of men. Thefe in-
juries reach only the body. But live under a conftant fenfe of that 5.
■ great Being, whofe power reaches the foul. That gracious Provi- 6. 7.
dence which fuftains even the fmallefl part of his vaft creation, will
not certainly negledl you.

But even, if God fhould fuffer you to fall under the malice of 8. 9. 10.
your enemies (as in the caule of religion, may be the cafe) yet
Hill perfevere. Conlider the reward of fuffering for the truth j
and the danger of denying it. The highefl crime of this kind,
into which the wickednefs of man's heart can lead him, is that,
(into which the Pharifees have fallen,) of afcribing my miracles
to the devil. It is a wickednefs of the mofl dangerous kind; as,
in a manner, it prevents repentance, by hardening the heart againrt:

z. 3. Thefe two verfes in the original, carr)' the air of a prudentiil reafon againft hypo-
crify : as if our Saviour had faid. It is cenainly vjlj'er m you, on --jjorldly i:toiizes, not to he h^-po-
critical; hecaufe fioner, or later, you jlallbe di/co'vereJ. But I cannot conceive this to b'. the:
real fenfe cf the pafTage : both becaufe urging worldly principles againft fuch a vice, is a
degrading argument; and alfo bucaufe the parallel place in St. Matthew (x. 26) gives a
different fenfe ; which fenfe I have adopted. — Inftsad oi ihu.y,-nccni ye ka-je J^oken, it is prcbable
St. Luke wrote ika-.-raa. 1 hwve fpoken.

7. But even. It is probable', that AAAA, which is v/rltten in capitals comrionlv in MS3,
wfs inferted for AMA, which it fo nearly refembles ; and then we ihould have the better fenfe
of Tea even.

the

13-

^9? ST. LUKE.

the lafl: great means of convidion. 1 conclude my inflrudllon

on this head, by warning you, when you are brought before your
enemies, not to be folicitous, what you Ihall fay : but to reft
afiiircd ; that God, in thofe times of neceffity, will communicate
to you a proper defence, through the influence of his Holy Spirit.

While Jefus was thus fpeaking, a perfon from the croud defired
him to fettle a difference between him, and his brother.

14. Jcfus telling him, that an affair of that kind did not at all be-

15. long to him i topk an occafion, from this circumftance, to caution
his hearers againfl coyetoufncfs.

16. A certain man, faid he, found the increafe of his goods beyond

17. his hopes; and not knowing where to beftow his abundance; he

18. at length determined to inlarge his flore-houfes. After he fhould

19. thus have compleated all his fchemes, he refohed to give a loofe
to the plcafures of life; and fully enjoy the polfefTions he had gained.

20. But now obfcrve the event. That very night, as he was laying
thefe plans of happinefs, his foul was required, Whofe were then

21. the goods, which he thought, he had fecured ? Such is the

folly of that man, who is rich in worldly pollefTions; but has
made no provifion for everlafting happinefs.

22. 23. Be not therefore folicitous about thefe worldly matters. 2~our life

is a pledge from God, that he will provide for the iiecejjities of it.

?4. 25. 26. That gracious power, which feeds the ravens without their care;

^7- ^^- and cloaths the lilies without their toil; will afluredly reach out

the fiime proteflion to you.

Belides, what fully does fuch folicitude difcover ? with all your
anxiety you cannot add one moment to your lives. Why fiiould
you therefore be diftrefTed about other things fall as little in your
power ? Leave then thefe intruding cares to worldly men ; and
feek you the kingdom of God. Your heavenly Father knoweth

you

29. 30- 3i'

ST. L U It E.

iW.

you have need of thefe temporal things, and in his own manner
will beftow them.

And be not fhaken with the terrors of this life ; but oppofe them 32.

by reflefting on the glories of the next. It is your heavenly
Father's pleafure to beflow everlafting happinefs on you. Sit loofe .•:
then to all the things of this world. Communicate its bleffin<*s.
if you have them, to thofe, who want them. Provide yourfelves
bags, \Vhich never decay ; and lay up treafures in heaven, which
nothing can injure. Of one thing be well affured, that wherever
your treafure is, there will your hearts be alfo.

Thus laying afide anxiety for the things of this world, be always ,;. ,5. ,,
prepared for the next; that, at whatever hour your Lord may ^s-
call, he may find you ready ; and reward your vigilance. The
uncertainty of your matter's coming, is fufficient ground for con-
ftant preparation. If the hour, in which the thief fhould come,
were known ; the houfe might eafily be guarded : but conjlant vi-
gilance is required. Be you likewife always ready ; for the

hour of your death is equally uncertain.-

39-

40.

Peter, on his matter's making a paufe, defirous of knowino-,
whether thefe precepts were o? general uje ; or to be applied chiefly
to the difciples ; put the quettion to him.

41-

32. // is your father's good pleafure. The word i!,d\x.>i(r£« iigniRes a. pleafireable acquiefcence.
Tlie idea of God's enjoying ; or rejiing, as it were, in the enjoyment of the happinefs he produces,
is often touched in fcripture : and many paffages, which are made to furnifh only matter of
controverfy about eledion and predeftination, might furniih the pious heart with tender, and
amiable ideas of the Deity.

35. Let your loins be girt. The inhabitants of eaftern countries wore long garments, and
ufed to tuck them up, when they prepared fur aftion : to this the text alludes. Horace gires '
us the fame idea,

— veluti fuccinclus curfitat hofpes.

Certainly,.

200

S T. LUKE.

42. -.Certainly, faid Jefus, they are meant as inftru<flion for all. Every

man fliould be that faithful Itcward, whom his Lord appoints to

43. 44. manage his affairs. Happy, and eminently rewarded, fliall that

fervant be, who Lhall be found attentive to the difcharge of his duty.-

4-. But if he lhall build upon his Lord's delay, and behave with info-

46. lence, and oppreflion ; his Lord may come fuddenly upon him ; cut

him off in the midft of his wickednefs ; and give him up to that

48 punidiment, which he fo well deferves. The offence however will

always be in proportion to the knowledge. The more informed the

fervant is of his maimer's will, the greater fliall be his punifhment, if

he negled it.

But flill of this be aflured, that you fliall find the difcharge of your
duty accompanied with difHculties, and trials. Peaceful, and gentle,
as the gofpel is, it will excite great perfecutions againfl it j which
are indeed already begun. I myfelf mufl be the firfl facrifice. The
circumflances of this great event are now approaching. After that,
you mufl expedl to fee many fcenes of cruelty and diftrefs : infomuch
that men will break through, not only all the duties of humanity ;
but all the ties of natural affedion.
, 65 Then turning to the people. If you would attend, faid he, you
may as eafily fee the propiietic figns of thefe approaching events, as
you can judge of the weather from the appearance of the fky. — And
when you do fee them, your interefl furely makes it highly necelfary

49-

50.
5'-

52- Si-

57-

46. See a note on cutting ajunder. Matt. xxiv. 51.

49. What villi I, if it be already kindled ?— Some put an interrogation after Saw, and read
it thus. What will /? O that it luere already kindled! confidering it as a neceffary part of the
gofpel inftitution. See Bowyer's conjeft.

55. The heat here mentioned is probably in allufion to the hot winds, which often bkw In
tljofe countries from the fouth.

56. Thefe figns are not called prophetic in the original ; but prophetic Jigns are the only
figns, which our Saviour, I think, could mean.

ST. LUKE. 2or

to take warning from them. What perfon at enmity with a power- 58. 59.
ful neighbour, would not wifli, before things are carried to extre-
mity, to avert thofe confequences, which he cannot but know are
coming upon him ?

CHAP.

It happened, about this time, that fjme Gahleans having given ^^^^•
great offence to Pontius Pilate, the Roman governor ^ he had taken i.-

a fevere revenge ; and had fallen on them with a body of troops, in
the midft of a folemn facrifice. The affair made much noife j and
fome people mentioned it to Jefus, as the effeds of a divine judg-
ment.

But Jefus rebuked their forwardnefs ; and bad them not be fo 2. 3. 4. 5.
ready to point out the judgments of heaven from fuch events, as
this they had mentioned ; nor from any accidental mifchief, fuch as
the fall of the tower of Siloam, which had killed eighteen people.
The light, faid he, in which you fliould confider thefe things, is
that of being warnings to yourfelves. Unlefs you repent, be affured,
that a greater deftruction than either of thefe, fliall fall upon you.

To imprefs this idea the more ilrongly, he fpake the following ^'

parable.

A perfon, who had a barren fig-tree in his vineyard, bad his /•

gardener cut it down, as he had been long difappointed in his

I. The ofFence, which thefe people gave to Pilate is fuppofed to have been their
fpreading among the people, that they were free, and ought not to pay tribute to any foreign
power.

5. Many writers have remarked, that on looking into the events of the Jewifli wars, fome
remarkable calamities befel the Jews, very fimilar to thefs. A great body of them were (lain,
as they were aiTi-mbled at a iacrilice. See Bell. Jud. VI. c. g. and VII. c, 17. and many of
them alfo periihed under the ruins of the temple. VI. c. 4. VII. c. 10. Sic.

7. Some interpreters, who feek a hidden meaning in e-very vjord oi fcripture, fuppofe ths
three years here mentioned refer to the three years of our Saviour's preaching. I rather fuppofe
tliem an indefinite number : as when we fay, tiuo or three; we mean uot to coanne ourfelves
exaftly to thefe numbers, but only to a fmall one.

D d cxoedation

202

ST. LUKE.

«• expedlation of it's bearing fruit. But the gardener with great

importunity, begged him to defer his refolution one year more. I

9. will dig about it, fiid he, and dung it j and if that produces no
eSe&, there can be no farther hope of it's improvement ; and I will
then cut it down.

10. It happened, fometime after, that as Jefus was teaching in a
*'• ijnagogue on the fabbath, a woman was there, who through a

violent contradion of her limbs, was bowed, as it were, together.
12. 13, Jefus calling her to him, immediately healed her ; infomuch that

inflantly railing herfelf up, fhe prailed God for his mercy before

all the aflembly.
•4' The ruler of the fynagogue, who was a flrid: Pharifee, obferving

this, turned to the people j and in a tone of indignation told them.

There were fix days, in which men might work j on them therefore

they ought to come, and be healed ; and not on the fabbath-day.
^S' Jefus not chufmg that fuch hypocrily fliould pafs uncenfured j-

afked the ruler of the fynagogue j Whether he would fcruple to

loofe his ox, or his afs from a flail on the fabbath, and lead him
■*• to water ? — And would you be more fcrupulous, faid he, in loofing

a fellow-creature from the bond of an infirmity, which had fo

long opprefled her ?
*"• The cafe, put in fo flrong a manner, confounded the ruler of

the fynagogue; v^hile the common people, who confidcred Jefus's-

8. God is the owner of the garden : his prophets and apoftles are reprefented by the gar-
dener; and the Jewifh nation, by the fig-tree. According to the tenor of the parable, God,
and his prophets are introduced as holding different fentimenCs. But in our Saviour's parables-
only the grand fcope is to be attended to ; which in this parable is, that the fig-tree fliould-
certainly be cut down, if it continued unfruitful.

16. lyhom Saian bath bound, i^c. From this, and fome other paflages, as i Cor. v. 5. and
in the cafe of Job, it appears, as if the devil had at that time the power of infiiding difeafes,
as well as of pofleOioni.

aftions

S T. L U K E. Z03

adlions with unprejudiced minds, liftened to his doctrine with
attention J and praifed God for the wonderful works which he
performed.

Jefus forefeeing that the gofpel fhould finally prevail over all ««• 19.
the oppofition and prejudices of men, compared it, in the fpirit of
prophecy, to a grain of muftard-feed ; which, faid he, is the leafl:
of all feeds ; but when it has taken root, it becomes the greatefl:
of plants. In this light, continued he, it is like leaven alfo, which 20. 21.
being hid in a quantity of meal, makes no appearance at firft;
but v/ill foon begin to ferment, and fpread over the whole.

Jefus was flill proceeding towards Jerufalem, by flow flages; 22.

and preaching in the towns, and villages, through which he pafled.

It happened, during his journey, that a perfon, with an indif- 23.

Crete curiofity, inquired of him, whether the number of thofe
who fhould be faved, was not proportionally very fmall ?

Such queftions never met with a dired: anfwer. However few 24.

they may be, faid Jefus, do you flrive to be among them.
And of one thing be affured, that it is not an inadlive wifh,
but a ferious endeavour, that will gain that end. A time of 25.
mercy is now offered : but if you obftinately rejedl it, the door
may be fhut againft you. Many may be the excufes, and pretences, i6.

at that awful time : but nothing will abide the tefl, but a holy, 27.

and religious life. As for your claims from Abraham, they will 28.

be of no avail. You (hall fee that patriarch, and his pious de-
fcendants, admitted to God's favour j and yourfelves, if you con-
tinue impenitent, thruft out. Nay you fhall fee God's favour 29.
transferred from you to the Gentiles -, and while you are rejeiled, jo.
you fliall fee them received, whofe pretenfions you have always
treated with contempt.

D d 2 About

204

ST, LUKE.

32
33

31. About this time, fome of the Pharifees, envj'ing the credit of

Jefus ; and dcfirous of removing him from the neighbourhood
of Jcrufalem, told him, that Herod had formed a delign to put
him to death.

Tell that crafty prince, faid Jefus, that he can neither haften,.
nor delay, the great work, in which I am engaged. I purfue
my journey to Jerufalem. It is impoffible, that a prophet fhould
perifh in any other place.

3^. Then breaking out into a tender exclamation, he lamented the
fate of that unhappy city, ftained with the blood of [o many pro-
phets. In vain, faid he, hath God extended his mercy to it

that mercy hath been rejedled. The period is approaching, when
a wonderful defolation fhall come upon it; which will at the
fame time be a full evidence of the truth of the Mefliah's kingdom.

3-S-

C H A P.
XIV.

^>. y - -J
I.

The offence, which Jefus had lately given by healing a woman
on the fibbath, he gave again on the following occafion.

He had been invited on that day, to dine with a Pharifee, who,
with others at table, had their eyes upon him ; as Jefus knew»
It happened (as wherever he went, he was fure to be attended by
fome in diftrtfs) that a man in a dropfy, prefented himfelf. On
feeing him, Jefus turned to the Pharifees, and alTced them. Whe-
ther they thought it lawful to heal him on the fabbath-day ?

To this quelUon no anfwer was given ; and Jefus healed the
man. Then turning again to the Phariiees, he alked, as he had'
done before. Whether if any of them fhould hear, that his beail
had fallen into a pit, he would not immediately relieve him, tho.
it fhould happen to be on the fabbath ?

5. An afs, and an ox are often pat in fcripture for every kind of animal. As in the tenth
commandment ; and in If. i. 3. ^

This

ST. LUKE. '205

This queftion, like the other, was not anfwered. 5.

At the fame time Jefus obferving, with what zeal, and eager- ?•

nefs the feveral guefts endeavoured to get the heft feats, took this
opportunity to inculcate humility.

When a man is invited, faid he, to an entertainment, it is 8-

highly improper to place bimfelf in the beft feat : for if a perfon 9.

of m-ore dignity fiiould arrive; he mufl then, v/ith difgrace give
way. On the ether hand, if at firfl he had taken a lower place; 10.

the mafler of the entertainn-^ent conung in, and leading him up

higher, would do him credit before the company. Prudence, u.

faid Jefus, will dictate fentiments of this kind to you in worldly
matters : let it be your part to change them into religious princ pies :
for God ^vill ilvays reward humility with exaltatioa.

Jefus then taking occalion from the entertainment he had jufl 12. 13. 14.
received ; gave his hearers a leflbn on charity alfo, as well as
humility. The common mode, faid he, of making entertainments
in this world, where you invite each other, that you may be invited
again, differs greatly from gofpel-charity. The truly charitable
man lays afide all thoughts of worldly recompence ; and aflills
his neceflitous neighbours merely for the love of God, and his
gracious promifes.

A perfon in the company, pleafed with i\^<^(Q. inftruiflions, ex- 15.

prefled aloud his fenfe of the happinefs of thofe, who lived under
the influence of the gofpel.

Jefus clofing with the fentiment, Hiewed, under the following 16.

parable, ho.v very undeferving the Jews therefore were, in refufmg
it's gracious offers ; and how juftly they ihould be rejedted in favour
of the Gentiles.

A rich man, fiid he, made a great feall:, to which he invited
his particular friends. But they, inftead of attending, when

called

■»7-

i8.

19.

20.

21.

22.

^3-

24.

206 ^ S T. L U K E.

called, abiented themfelves on trifling excufes. The mafter of the
feaft dilpleafed at this negledl, fent out his fcrvants, and in the room
of thofe unworthy guefls, whom he had firft invited, filled his table
with thofe, whom they accidently met in the high-roads, and places
of pubhc refort.

«S- As Jefus left the Pharifee's houfc, he was met by a great croud of

people ; whom he inftrufted in the nnture of the gofpel difpenfition.

»6. He, who wifhes to be my difciple, faid he, mufl not exp^tl a life of

eafe, and luxury. If the advantages of the world, or if his natural

affections, fhould interfere \^•ith his religion, he mull give them up j

27* and be prepared to fuffer every thing, which a confcientious difcharge

2?. 29. 30. of his duty miy bring upon him. And let thefe great points be

well-weighed, and confdcred. In worldly matters, you are all

ready enough, efpecially if it be an aiTair of confequencc, to weigh

well the expence, and trouble, as well as your own abilities, before

you engage in it. No man would build a lioufe, without confidering

31. 32. whether he were able to linifh it. No king would go to war, till

he had weighed his own flrength, and that of the enemy. Let it

be your bulinefs therefore to wei^h well what you engage in, before

34- 35- y°" profefs yourlelves my difciples. Salt is good, but if what

20. It may be obfen'-ed, that all thefe excufes are on Imvful occnfions ; which Ihews the ir-
religion of attending too much e-je>i to nccejjary things.

23. The papifb, and others of a perfccuting difpofition, are hard put to it, for arguments
to defend their caufe, when they ufe the words cf this text, compel them to come in, as a principal
one. The word in the original, is avzyy.a^nti ; but the context feems to conllrue it into no
idea, but that oi perfaading them to come in : and, except Afts xxvi. 1 1 , I believe no paflage
in the new tcftament can be produced, in which it has a conipalfory meaning. The word bears
the fenfe alfo oi perfuafiue compulfion, in the beii attic writers.

26. The expreflion in the original, if a man hate not his father, and mother, tho it found
harlhly in our ears, was well underftood by thofe, who w;re ufed to fach figurative dic-
tion.— —It is fuppofed our Saviour alludes here to that public renunciation, which the
jewiih profelyte was obliged to make of all his Gentile relations.

ought

33-

ST. LUKE. 207

ought to be prelerved by it, is indifpofed to receive it's feafoning,

no effedl can be produced. Attend carefully to what I fay ; and

let it have it's due influence on your minds. CHAP,

XV.

Thefe divine difcourfes were heard by the common people with i-

great attention ; and many perfons, even of wicked lives, were
wrought on, to follow Jefus, and become his hearers.

This again gave great offence to the Scribes, and Pharifees. What a,

holinefs, they would fay, can there be in a perfon, who keeps com-
pany with men of fuch fcandalous charadlers .?

Is there one among you, faid Jefus, who having loft a fingle fheep 3- 4- 5- ^^
out of a hundred, would not leave the ninety and nine; and go in
queft of that which had ftrayed ? And if he iliould find it, would
he not receive a more fenfible pleafure at the recovery of that which
had been loft, than at the fafety of all the reft .?

Or fuppofe a perfon, pofTefted of ten pieces of money, fhould lole
one piece ; with what anxiety would he feek that one piece ; and
what pleafure would he feci from the recovery of it I

If then, faid Jefus, we are fo affedted by the trifling things of this
■world, how ought we to be affected by the recovery of a linner to
happinefs ? I'his is a fight, which even your heavenly Father looks
on with pleafure.

From the recovery of particular finners, Jefus enlarging the idea,
confidered the recovery of whole nations ; and reprefcnted, in the
following parable, the different circumftances of Jews, and Gen-
tiles the acceptance of the latter ; and the unreafonablenefs of the

former, in expecring that their privileges fhould not be communi-
cated to others.

4. It fhould be tranflated. Doth not leave the ninety, and nine, and gceth into the luilJcr-
wj;. Of,

A. certaini

II.

2o8 S T L U K E,

12. 13. 14. A certain noan, fuiJ he, had two foos ; the younfrer of whom.

15. 16. 17. . . J G ~*

is. 19. 20. tired of the rcflraint of a well-ordered family, begged his Either to
24! z-.' 26. S^^^ '^"^"^ ^'^ once, his inheritance, and leave him to himfelf. Having
27. 28. 29. obtained his requefl:, he fet out directly, in fcarch of happinefs, on
a long journey. Riot, ajid prodigality attended all his fteps; and
beggary, and diftrefs foon followed. To fupply the neceffities of
nature, he v/as at length obliged to fubmit to the moft fervile em-
ployments. But his mifery ftill increafing, he came at length to a
refolution to return to his father ; and try, if poffible, to regain his
affedions. With the deeped humility therefore and contrition, he
returned, almoU in the agony of defpair. But his father, feeing him
at a diftance, ran to meet him ;. and throwing his arms around his
neck, received him with unbounded tendernefs : and carrying him
home, fpent the remainder of the day in rejoicing.

The elder brother, in the mean time, was in the fields : but re-
turning in the evening, was furprized, as he approached the houfe,
to hear the found of mufic, and feltivity. Calhng therefore one of
the fervants to him, he enquired the caufe ; and being informed,
that his brother had returned fafe ; and that his father had on that
account, made a day of rejoicing ; he was highly difpleafed, and
refufed to go in. His Either condefcended even to intreat him : but
he was received with reproaches. I, who have ferved you, faid the
haughty youth, all my life with fidelity, never received the leaft
token of any particular attention. But when your prodigal fon re-
turns, after confuming all that he had in riot, nothing is thought
too good for him.

To all this impropriety of language the father tenderly replied j
Son, you are ever with me, and have partaken always of my kind-
nefs. Be fitisfied therefore j and be not offended at my receiving

15. As the Jews held fvvine to be unclean animals, our Saviour's fending the prodigal to
feed them, Ihews in a ftrong light his abje(fl condition.

with

XVI.

1. 2.

ST. LUKE. 209

with affeaion )-our loft brother,' v/ho is reftored to me by contrition,
penitence, and refolutions of obedience'|-.

On another occafion Tefus fhewed his hearers by the following CHAP,
parable, that the things o£ this world have no ufe, but that of
bein^-fubfervient to a better.

A rich man, faid he, had a fteward, who being accufed of dif-
honefty, was on the point of being difmilled. Under this dif- 3.

agreeable circumftance he began to confider what he fhould do.
He could not bear a life of labour ; and could not fubmit to live
on alms. After fome hefitation, he refolved, at laft to make an 4.

advantage of his ftewardfhip, before he left it ; and to provide for
an evil day by making friends of his Lord's debters. Collecfling 5- «5. 7-
them together therefore, he examined their feveral accounts, and
dedudled a part from each. Jefus then pointed out the management s,

of worldly men, as an example of attention to his followers in
their fpiritual affairs : adding, at the fame time, an exhortation „_ ,0^
to make the things of this world fubfervient to their ever-
lafting happinefs ; alluring them, that if they did not ufe tempo-
ral bleffings, as they ought, they could never be qualified to
receive fpiritual bleffings. If therefore, added Jefus, you do not »i'

E e firft

f I have given the fuhftance of the parable : but the beautiful Jrmplicity of tlie original can be
given in no words but its own. The change of perfon in the thirtieth verfe, this thy/on, into
this thy brother in the thirty-fecond, is particularly tender.

I . It is evident from v. 14, that the Pharifees were ftill among his hearers ; and indeed fuch
a difcourfe as tliis, feem.cd more adapted to them, than to his immediate difciples, who had
not much of this world's goods to difpofe of; tho, in faft, we are Rewards, not only of riches,
but of time,, health, ftrength, leifure, opportunities, parts, knowledge, in Ihort, of every
thing we enjoy.

I I . The idea, in a mortal Jiaic, of calling nothing our cwn, is often illuftrated by heathen
writsrs.

Nimium.

210 ST. LUKE.

firft wean your afFedions from the love of worldly things, you can

It. never be prepared for heavenly : and if in the ufe of thefe tranfitory

poffefTions, you have been found deficient ; you iTiall never receive

thofe everlafting rewards, which fliould otherwifs have been your

1 3. inheritance. For it is as impoffible to be given up to this world,
and the next, at the fame time ; as it is to ferve two maders of
oppofite, difpofitions.

14. Thefe things were faid in the hearing of the Pharifees, who
being covetous, and wholly indifpofed to fuch dodtrines, endeavoured
to turn them into ridicule.

15. But Jefus thus rebuked them : That ftridl obfervance, faid he, of
the ceremonies of the law, of which you boaft, may give you
credit among men ; but God knoweth your hearts. Wickedncfs,

16. under whatever fandtified appearance, is his abhorrence. From
the time of John's preaching, the gofpel is offered univerfally to

«7. all mankind j and the types and ceremonies of the law, are, at the

18. fame time, abolifhed, and fulfilled. The morality alfo of the law

is heightened, and improved; and what Mofes allowed, as in the

cafe of divorce, for inftance, for the hardnefs of your hearts, is

now brought within a much flridicr, and more refined law.

-Nimium vobis Romana propago

Vifa potens, fuperi, propria hsc fi dona fuiffent.

^n. VI. ver. 870,
Nihil efle proprium cuiquam.

Ter. And. Ac. IV.
Propria; telluris herum nalura, neque ilium
Nee me, nee quenquatn ftatuit

Hor. Sat. Lib. II.
18. 7n that, luk-cl) is another maii' s -'liS.mtly , in that, which is of uncertain polTeflion ; and
raay be taken from you.

Jcfus

S T. L U K E. 211

Jefus having thus rebuked the hypocrify of the Pharifees, returned 15.
to the fubjed, which they had interrupted; and, in the following
parable, fhewed them the dreadful confequences of a voluptuous
life, given up wholly to the pleafures of this world. The parable
alfo tended to fhew the comparative happinefs of good men, tho
in the midfl of worldly diftrefs.

A certain rich man, faid he, enjoyed all the happinefs, and
pleafures of this life. His drefs was the moft coftly ; and his table
the moft fumptuous. In the mean time, a beggar, whofe name was 20.
Lazarus, lay at his gate, ftruggling with all the necefl'ities of nature;
and wi/hing in vain to fupply his hunger from the offals of the plen- 21.

tiful table within. To hunger was added" the calamity of difeafe.

In procefs of time the beggar died ; and was carried by angels 22.

into a ftate of happinefs. Soon after, the rich man alfo died: but
while his body was depofited in the grave in all the fplendor of fu-
neral pomp ; his foul was conveyed into a place of torment. From 23,
hence cafting up his eyes, he faw Abraham afar off in the regions of
happinefs ; and Lazarus by his fide. With a lamentable cry he
begged for mercy ; requefting, that Lazarus might be fent to dip the
tip of his finger only in water, and cool his tongue; for he was tor-
mented in the niidft of flames. But Abraham put him in mind of 25.
the voluptuous life he had led upon earth ; and of the little ufe he
had made of the bleflings, with which Providence had intrufted

him. He put him in mind alfo of the refignation, with which

Lazarus had born his diftrefi'ed circumftances ; and Ihewed him,
that their different fituations after death were the confequences of
their different lives uron earth. — He ihevved him laftly the impof- 36;

23. This Is accommodated to a common opinion among the Jews, that Paradife, and Ge-
henna, were fo fuuated, that it was eafy to fee from one into the other.

E e 2 fibility

24-

212 S T. L U K E.

flbility of any connedion between thofe two different flates, in which
Lazarus and he were now placed.
27- 2S. Since that was impoffible, the rich man next begged, that Abra-

ham would fend Lazarus to warn his brethren^ againft following his

29- bad example. Abraham told him, they had Mofes and the prophets
as conjflant monitors.

30' But ne again urged, that if one went from the dead, they might

repent.

3'- To this Abraham finally anfvvered, that God's ordinary means

were fully fufficient for all mankind -, and that if men were pre-
judiced, and hardened in their fins, they would not even be con-
verted by a man fent from the dead.

CHAP.

xvri.
I. 2.

Jefus, on another occafion, inftruding his difciples with regard
to the great points of giving, and taki7ig offence, thus fpoke. Such
is the nature of human things, that the world muft abound with
offences of various kinds. Men will be deluded, and drawn away
by falfe opinions, and wicked pradices. But notwithffanding all
thefe things muft happen in the courfe of human affairs ; yet that
is no excufe for thofe wicked perfons, through whom they happen.
He who feduces others to fm, fhall have the moft grievous of all
fins to anfwer for himfelf. Confider well therefore every adion you do
in this light j and be always fearful of corrupting the manners of
others, by any wicked practices of your own.

Again, as to taking offence, be not rigid in exading all the fatif-
fcdion, that may be due. Gently rebuke the offender ; and if he

31. This very beautiful pnrable is told vvith all the circumftances of eaftern imagery. The
foul carried to heaven by angels— the gulph between— Lazarus's lying in Abraham's bofom,
are all Jewifh images ; and have great beauty in defcription. The laft cLrcumftance is illuf-

trated by a paflage from Jofcphus : ©atoTaj r,^,.ol.^ h^^au^, v.-m Ic^aax, xai lax«i3 vwoof|oiTai «{

Tt»{ x(A»Bs uvTui. The requeft of a man to be fent from the dead is well explained by Bp.

Sherlock, VoL HI. Ser. 2.

make

S T. L U K E. 213

make a conceffion, immediately forgive him. Nay, however frequent ^,
his offences may be; yet if his penitence continually follow them,
let your heart be open to forgive.

On another occafion the difciples begged Jefus to increafe their 5.

faith.

Jefus told them, it was a prayer, which all Chriftians ought to 6.

make. Faith, faid he, like a grain fown in the ground, fliould
always be of an increaling nature : and fuch a faith might obtain any

thing from the throne of grace. Only of one thing be aflured, 7. 8. 9. lo.

that when you have obtained this great Chriftian virtue, and all
others, as far as you can ; yet ftill you ought to have the mofl
humble opinion of yourfelvcs. When the fervant does his duty,
ihall his Lord thank him ? By no means. He has done only his

duty. So you, when you have attained what height of perfection

you can, muft ftill fay. We are unprofitable fervants : we have done
merely what was our duty to do.

II.
12. 13.

Jefus, after this, proceeding in his journey to Jerufalem, paffed
through Samaria, and Galilee. As he approached a village in thofe
parts, he met ten lepers, who were excluded from their place of abode
on account of their uncleannefsf . Thefe perfons, knowing Jefus,
ftood at a diftance, and begged with a loud voice, that he would
have mercy on them. Jefus bad them go, and ihew themfelves to ,^,

the prieft. As they went, they felt themfelves healed. On this, ,5. ,5
one of them, who was a Samaritan, imprefled with a {enfe of gra-
titude, returned to Jefus ; and falling down at his feet, glorified his
power; and the goodnefs of God. Jefus inquiring after the other

f Sec the Levitical law.

nine ;

214

ST. LUKE.

j/v •'• nine; and finding none of thenn had been awakened into a fenfe of
19. gratitude, but this fingle flranger j commended his faith j and told .

him, it would lead him to a much higher fdvation, than the cure
of a bodily difeafe.

20. 21. Sometime after, the Pharifees afking Jefus, When the kingdom

of the Mefliah fhould come ? he told them, it would never appear
in the manner, in which they expeded it, with worldly pomp, and

oftentation. The kingdom of the Mefliah, faid he, is eftablidied

in the hearts of men.

2s. Jefus took this opportunity to tell his difciples, that they muft

not hope to fee a continuation of thofe peaceable days, which they

Bj. now enjoyed; but muft expedl to meet with many calamities; and

among other difficulties, muft guard againft the delufions of impof-

24. tors. For tho the gofpel, faid he, (hall hereafter be propagated with

25. furprizing quickncfs ; yet the Son of man muft firft fuffer great in-
b6. 27. dignity, and cruelty from the Jews. Then fliall come on thofe

calamitous times, which fhall be as fudden, ^s they will be dreadful.
As in the days of Noah, men were throughly engaged in all the

«?.. 29. bufinefs of life, till the flood unexpectedly deftroyed them and

as in the days of Lot, the inhabitants of Sodom were unconcerned.

18. The exprelTion in the original is aiaum a-s ; to which I have ventured to give this inter-
pretation. Commentators have generally referred his being faved to the cure of the leprcfy.—
But, in the firll place, the word o-w|ai as often fignifies to fave from the effeil of fin, as from any

other danger. See Matt. i. 21. And fecondly, this leper was already cured of his bodily

difeafe, as the others haJ been, without any mention o^ faith : which was fometimes, on other
occafions, tho not often, the cafe. — So that one fhould fuppofe hisylr/V// was to fave him from
fomething from which he had ViOK yet been faved. — As the difciples alfo had juft been begging
an increafc of faitli, this example came in very properly to Ihcw, how it led from one degree
to another — from the cure of a bodily diforder, to everlafting happincfs.

21. E»ro; v\j.m rnny be tranflated among you: but the generality of commentators give it tills
more evangelical fenfe.

34. Tills verfe is fuppofed by fome to relate to the deftrudlion of Jerufalem.

tiU

ST. LUKE. 215

till the great event came on — fo flull it be in that calamity, which 30-
is hanging over the Jewifli nation. Let every man therefore, re- 3'- 32.
membring the error of Lot's wife, take the inoft direct, and fpeedy
means of efcape.

But principally, added Jefus, let this fudden efcape carry your 33,
thoughts ftill farther to thofe limilar events of death, and judgment ;
which fhall be equally unavoidable; and equally undiftinguifliing.
A man's lofs, and gain will not then be ellimated on worldly prin- 34- 35 3^.
ciples ; nor his fecurity on worldly calculations. CHAP.

But in thefe, faid Jefus, and in all your other diftrefles, be fervent ^^X^*
in prayer to God. Fervent prayer will always weigh with your i-

heavenly Father. — On this head Jefus fpoke the following parable.

In a certain city lived a corrupt judge, who regarded neither 2.

God, nor man. In the fame city lived alfo -an opprefled widow, 3-

who brought her complaint before him. But tho the juftice of 4- S-
her fuit had no weight with the judge; her afliduity moved him.
This woman, and her caufe, faid he to himfelf, are matters of no
concern to me ; yet my own quiet is ; and I v/ill hear her cafe,
merely to avoid her importunity. If then an unjufh judge, faid 6. 7. s.

34. The paffage from this verfe, feems more applicable to the general judgment, than to
the fiege of Jerufalem. Indeed moft commentators interpret it in this fenfe : (fie the notes on
Matt. xxiv. 31, and on Mark xiii. 32.) Of the laft verfe of this chapter I have given no
explanation ; becaufe connefted, at leaft, as it is, I do not clearly underfiand it. Dr. Clarke
fays, Where'ver the unbelie'ving Je-MS, and ivicked men are, there alfo luill the judgment of God
ftiUoiu them.—Ht. Whitby fays. Wherever the Jevjs are, there alfo nxiill the fiwrd of the Romans,
luhofe enfgn is the eagle, be ready to deiiour them. The reader may take which of thefe expla^.
nations he chufes : I like neither of them. — Perhaps indeed the expreffion, iwhsre the carcafe is,
there imll the eagles he gathered together, may be only, as fome have interpreted it, a proverb,
fignifying, 'CwzXfimilar caufes, ivill ahuays produce Jtuiilar effc.T; : fo that when the difciples fay.
Where Lord? or Of ivhat deJiruSion do you fpeak? Jefus's anfwer might admit the following
explanation: " Ifpo\efirfi of the deftru3ion of Jerufalem; and afiermiards led your attention to the
" '<?/^ S''^"' ^"y • /"'' ''■"'^kednefs Jhall alvjays both here, and hereafter produce mifery" For myfelf,
I think this the belt fenfe.

Jefus,

2i6 S T. L U K E.

Jefus, will hear the petition of a fuitor, on fo vile a motive ; fhail
not a righteous God attend to the prayers of his faithful fervants ?
Tho he may not immediately grant their requefts, he will always

attend to their diflrefles ; and fooner, or later, relieve them. On

this great occafion however, added Jefus, on which I now fpeak
— the approaching ruin of the Jews — there are very few, whofe.
faith fhall make them the objefts of God's mercy.

p. To this infirudlion, which Jefus had juft given his difciples on

fcrver.cy of prayer, he added the following parable, as an exhortation
to humility j which he addrelfed to fome of his hearers, whom he
knew to have too high an opinion of thcmfelves.

10. Two men, fiid he, happened to meet at the temple. The one

11. was a Pharifee ; the other a pubhcan. The former, full of fpiritual
pride, and felf-importance, profefled his innocent life ; and thanked

»2. God for his fuperiority over fuch a wretch, as ftood before him. My

fafls, faid he, are frequent; my offerings to God, abundant. — ■ —

,3. The publican, in the mean time, flanding in a diftant corner of

the temple -, and fcarce daring to lift his eyes to heaven, fmote his

,^. breaft, faying, God be merciful to me a finner ! -And yet added

Jefus, this defpifed publican returned from the temple, with a
jufler fen fe of his duty, than the boafling Pharifee : for felf-exal-
tation is in the higheft manner difpleafing to God.

11. The Pharifee Jicod, and prayed thus ivith him/elf. It fliould be tranflated. The Pharifee
flood by himfelf, and frayed thus : tliat is, lie would not deign to come near the publican, for fear

of pollution. See Ifa. Ixv. 5.

12. The tythes, on which the Pharifee valued himfelf, were the temple-offerings.

14. El/cry one, fays the text, that exalteth himfelf , Jhall he abafed. It is worth remarking,
that our blefTed Saviour repeats this maxim, almoft in thefe very words, three feveral times.
Matt. xxii. 12 : and again Luke xiv. 1 1 : and in many other places the fame fentiment is ex-
prefled. From this let us judge of it's importance.

Jefus

ST. LUKE. ' 217

Jefus inculcated humility alfo on another occafion. Some '5'

Jews, in the neighbourhood, bringing their children to him, de-
fired he would blefs them. But the difciples, conceiving this
to be an unfeafonable interruption, rebuked their forwardnefs.
Jefus however ordering the children to be called; laid his hands '7'

upon them; and then turning to his followers, Thefe, faid he,
are the true emblems of my difciples. He only, who has the
innocence, and purity of a little child, is qualified to be a member
of my kingdom.

Soon after, a young man of fome diftindlion, coming to Jefus, «»•
and accofting him by the name of good majler, defired to be in-
formed, how he ihould attain eternal life ? Jefus, obferving '9-

from his manner of addrefs, that he had acknowledged him to

be the Meffiah ; firfl queftioned him about the commandments ; 20. 21.

and finding, that he had a good account of himfelf to give on

thefe points ; told him, it was fo far well. But now, faid he, I 22.

muft put your faith to a trial. Sell what you have, and give it

to the poor ; and truft me for your reward in heaven. This 2j.

injundtion decided the affair. The young man was very richj
and not expelling to be put to fuch a proof, abruptly retired.

Jefus, on this, obferved the very great difficulty of a rich man's 24. 25.
being properly difpofed to receive the gofpel : and when his dif- 26.
ciplcs exprefled their concern at what he faid, he added, that he zf.
fpoke only of man unaffifted by divine grace. By God's grace,
faid he, all the bad difpofitions of our hearts, and all the temp-
tations of the world, may be conquered.

21. See the parallel place. Matt. xix. i6.

F f Peter

2i8 S T. L U K E.

28. Peter could not help on this occafion reminding Jefus, in his

zeal, that he, and his fellow-difciples had left all, and followed
him.
29. 30. Jefus never gave felf-exaltation the praife it demanded ; but

contented himfclf with faying, that no man gave up the things
of this world for the fake of religion -, who fhould not even in
this life receive abundantly more comfort, than he could have
received in poffeffing them i and in the world to come, everlafling
happinefs.

31. 32. 33. After this preparation, Jefus told his difciples, flill more plainly,,
than he had yet done, that their prefent journey to Jerufalem
fhould end in his being treated with every indignity, which his
enemies could invent j and that finally, he fliould be put to death ;
but on the third day, he afTured them, he fliould rife again.

34. The difciples however, notwithftanding this plain language, had
no clear conception of what he meant.

35. Jefus had now arrived near Jericho ; where a blind man fitting

36. ^y th^ road- fide, and hearing a multitude pafs along, inquired

37. the occafion of it. Some of the croud telling him, that Jefus of
28. Nazareth vv^^s pafling that way; he cried with a loud voice, and

calling him by the name of Jefus, the fon of David, begged, he
39, would have mercy on him. The people rebuked his importunity ;

^o. bat he ftill continued his cries, till Jefus, coming to the place,

ordered him to be brought to him ; and allied him, what he wiflied
for ? To this the blind man anfwered. Lord, that I may receive
.2. niy fight. Jefus immediately refloring him, faid, his great faith

had procured that blefiing for him. He then followed Jefus
. j_ with the reft of the people ; and was joined by the whole croudj
in praifing God for fo wonderful a mercy.

Soon

4«

ST. LUKE. 219 <^"-^P-

A.1 A. .

Soon after Jefus had left Jericho, a rich man, whofe name i- z. 3.
was Zaccheus, a chief tax-gatherer, was greatly defirous to fee
him. But not being able, as he was a man of low ftature, to
fatisfy his curiofity in the midfl of a croud ; he climbed into a 4-

tree, near the road. — Jefus coming to the place, looked up, and 5. 6. 7. 8.
bad him come down ; telling him, he fliould go with him to his
houfe.

Some of the Jews feeing Jefus there, took great offence at his
freedom with a perfon of fo notorious a life, as Zaccheus had been
fuppofed to lead. The event however fliewed, how unjuftly they
judged. For Zaccheus, on this intercourfe with Jefus, became
fo intirely convinced of the wickednefs of his pail: life; that he
flood forth before all the people there affembled, and made open
confeffion of his fms ; declaring, that for the future, he intended
to lead a new life. The opprefficns he had been guilty of, he
would recompence four-fold ; and to make ameiids, where he could
not make rejiitution, he would give half of what he poffeffed to

the poor. Jefus told him, that his repentance, and faith fhould y.

fecure to him the gracious promifes made to Abraham, his father.
And then turning to his adverfaries, he added, You fee the end 10.
of the Son of man's coming upon earth : he came to fave that
which was loft.

Jefus by this time, drawing near Jerufalemj and obferving that n.
many of thofe, who followed him, had entertained thoughts of
his intending, on his arrival there, to attempt fome temporal de-
liverance, fpoke the following parable to fhcw them the nature

of his kingdom that it was intirely of a fpiritual kind that

all mankind were to pafs firft through a ftate of trial and

that afterwards, at the confummation of all things, he fliould
come in his glory, and call them to an account, before they palfed
into a ftate of happineis, or of mifery.

F f 2 A certaia

220

ST. LUKE.

IS.

14.

IS-

A certain prince, faid he, inheriting a kingdom, went to receive
his title to it from his principal lord; and calling his fervants,
he gave them money, which he ordered them to improve againft
his return. The generality of the people, in the mean time, taking
offence at him, rejefted his government.

Having fucceeded in his defign, he returned ; and called his
,6. fevcral fervants before him. The firil had improved the fingle

J 7. pound, he had received, to ten. At this his lord expreffing his
18. fatisfadion, gave him the command of ten cities. A fecond, wha
had made only half the improvement, received only half the re-
19. 20. ward. But at length came one, who brought with him the ori-
ginal fum, wrapped up in a napkin, which he had put to no ufe,
21. telling his lord, that knowing his auflerity, he was afraid, and

had brought back the money juil as he had received it.
zz. Out of your own mouth, returned his lord, will I judge you.

23. If you knew my difpofition to be fuch, why did you not endeavour

24. to procure my favour by putting my money to ufe ? Then turning
to thofe, who flood near him. Take the pound, faid he, from
him, who has not ufed it ; and give it to him, that hath ten

2(5, pounds. For he, who hath improved properly what he had, flaall
receive more, and more ; while he, who hath neglecfted his truft,
however fmall, fhall lofe that little, which he already poffelled.

27. And as for thofe, who rejeded my government, let them fuffer

the punifliment their rebellion deferves.

28. 29. 30. Jefus having now arrived at the mount of Olives, near Bethany,,
and Bethphage, fent two of his difciplcs into one of thofe villages ;

12. Our Saviour feems here to have had in view the manner, in which Herod, Archjlaus,
and other princes, went to Rome, to receive their feveral titles from Casfar.

25. I have left out this verfe ; as it is thought to be an interpolation ; and is not found in
many of the bcft MSS. See Bp. Pearceinloc.

\Yhere

ST. LUKE. 221

where he told them, they fhould find an afs's colt; which he
ordered them to bring to him; inftrudting them what to fay to 31.
the owner of it, if they met with any difficulty. Every thing 32. 33. 34.
happening as Jcfus had faid, they brought the colt, and laying ^*
their cloaths upon it, fet him thereon.

In this humble triumph he defcended the mount of Olives 36. 37. 38.
towards Jerufalem ; the multitude fpreading flowers, and garments
before him ; praifing God for all the mighty works he had done ;
and crying, Bleffed is the king, that cometh in the name of the
Lord : peace and glory attend him !

It happened, that fome of the Pharifees being among the croud, 30.

took great offence at their rejoicing ; and defired Jefus to check their
clamour. But he gave them to underfland, that it was a very pro- 40.

per occafion for the people to teftify their joy : and that if thcfe
fhould be checked, others would rife up to celebrate this triumph.

As Jefus defcended the mount of Olives, he had a view of the 41. 42.
whole city of Jerufalem, fpread in all it's fplendor before him. The
recoUedion of it's approaching deflrudion moved him with compaf-
fion. He flood over it, and wept ; lamenting it's hardened, impe-
nitent flate, which prevented every intention of mercy. The days,
faid he, are coming, when thine enemies fhall furround thee ; and
.flraiten thee on every iidej and lay thee level with the ground —
bhnd as thou art to all the approaching fii^^ns of thy diffolution.

38- See a note on Matt. xxi. 1 1.

40. The paffage in the original. The ftones nnould immediately cry out; is a ftrong figurative
cxpreffion ; conveying, I think, the fenfe I have given.

43. With what exadl particularity this prophecy was fulfilled, Jofephns informs us. To
incompafs the city with a wall was thought an imprafticable work. Titus however, animatino-
jhis foldiers, compleated it, and literally kept the inhaiiiaiUs in e« every fide.

Jefus

4-3.

222 S T. L U K E.

45. Jefus then entring the city, alighted at the temple: and being

greatly offended at finding the courts of the Gentiles filled Uke a
46- market, with buyers, and fellers, he drove them all out; faying. It

is written. My houfe fhall be called a houfe of prayer -, but you have

made it a den of thieves.
47. After this, Jefus continued teaching in the temple, during the

day i and in the evening retired to Bethany.

In the mean time the chief priefts, and Scribes, affenibling to-
48- gether, confulted how they might deflroy him. But not daring

to attack him openly, becaufe of the people, who held him in fuch
XX. reverence ; they attempted to get matter of accufation againfl him

from his difc<Jbrfes.

2. With this view, they defired, he would inform them, by what
authority he had entered the city in triumph, and driven the
traders out of the temple ?

3. Jefus told them, he would anfwer their queftion by a/king them

4. another. What think you, faid he, of the baptifm of John ? Was
it of divine, or of human authority ?

Si This queftion included an anfwer : for whatever the authority of

John was, fuch alfo was the authority of Jefus. The Scribes faw
the difficulty ; and were confounded with it. If, faid they among
themfelves, we fliall allow the authority of John to be droitie, we

6. can give no reafon, why we do not believe in Jefus. But if we
call it hitman, we fliall draw upon ourfelves the refentment of the

7. people, who are all perfuaded, that John was a prophet. They
were reduced to tlie neccffity therefore of faying, they could not

46. Ifa. Ivi, 7. and Jerem, vii. 11. See alfo the parallel place in Matthew.

tell.

ST. LUKE. 223

fell. Neither then, faid Jefus, fhall I tell you, by what authority ?.

I do thefe things.

He then fhewed them, in a very fevere parable, that God would 9.

certainly punifh them in the end, for rejedling all his calls of mercy;
and would adopt the Gentiles in their room.

A certain man, faid he, planted a vineyard; and being about
to take a journey, let it out to hufbandmen. At the feafon, he lo.

fent a fervant to demand the fruits : but the hufbandmen treated
him roughly, and refufed his demand. After him he fent other
fervants ; but with the fame fuccefs. At length he determined to u. 12. 13.
fend his fon ; to whom he doubted not they would pay refpedt.
On the contrary, when they faw him, imagining that by his 14.

death the inheritance fhould be theirs, they fell upon him, and
killed him. What therefore, faid he, fliall the lord of the vineyard ij.
do to thofe wicked hufbandmen ? He will certainly come with 16.

power, and deftroy them ; and call in other labourers into his
vineyard, who fhall give him the fruits in their feafon.

From the anfwer which the chief priefts, and Scribes made to
Jefus, it was plain, they underflood the meaning of the parable.

Jefus then afked them, how they underflood that palTage in the ,7.

pfalmifl, The Jlone which the builders rejecled, is become the head-
Jlone of the corner f thus pointing out to them, that as the corner-
flone united the two fides of a building together, fo fhould Chrifl
unite Jews, and Gentiles in one church — at the fame time fhewing
them, that the prophet confidered them as the builders, who rejedted
that fcone.

He then added, that he, who ftumbled at it, fhould be injured : ^^^

but thofe impenitent people, on whom it fhould fall, fhould
be ground to powder.

9. See a note oa Matt, xxi, 33.

The:

224 S T. L U K E.

19. »o. The cliief-priefts however, angry as they were, durfl attempt

nothing openly againft him. All they attempted, was, to infnare
him in his dilcourfe : and for this purpofe they employed artful
men to circumvent him.

It was, at that time, a great queftion among the Jews, whether,
as a free people by their delcent from Abraham, they ought to
acknowledge any foreign prince by paying tribute to him ?

21. 22. This queftion fome, who were employed by the chief-priefts,

brought to Jefus ; feigning themfelves, at the fame time, to be
intirely devoted to his opinion, for which they had the greatefl
reverence. The difficulty of the queftion lay in making Jefus
offend either the Jev/s on one hand ; or the Romans on the other.

23- 24- Jefus knowing their defign, bad them fhew him the tribute- money.
On their producing a Roman coin, which was current money
among the Jews ; lie afked them, Whofe image, and infcription it
bore? They anfwered, Caefar's.

25. Give then to Ca'far, faid Jefus, the things that are Caefar's ;

26. and to God, the things that are God's. By an anfwer fo full of
wifdom, his enemies were difconcerted, and retired in filence.

27. After them came a body of Sadduces. This fed: denied a future
ftate : and brought a queftion to Jefus, as they imagined, of peculiar

28. difficulty. Mafter, f\id they, Mofes, commands, that if a maa
29. 30, 31. die without children, his brother fliall take his wife, and preferve
^^' the family. Now we have an inftance of feven brethren, who all,

33. one after another, in obedience to this law, married the fame woman.
We deiire to learn therefore, if there be a future ftate, which of
the feven brethren fliall hereafter claim the woman ?
34- In anfwer to this queftion, Jefus firft fliewed them the impro-

priety of judging of the next world by the affairs of this. In this
35- 36. 37. world, faid he, marriage is necelTary : but a ftate of immortality

renders

ST. LUKE. 225

renders a fucceffion of inhabitants needlefs. — And as to your prin-
cipal queftion, he added, if you believe the fcriptures, you muft
alfo believe in a future ftate. For you cannot fuppofe, that God,
who ftiles himfelf the God of Abraham, of Ifaac, and of Jacob ; 58.

would flile himfelf the God of perfons, who did not exifl.

This drew from fome of the Scribes, who were of a party oppo- $g.

fite to that of the Sadducees, great commendation. And from this 40.
time, none of his oppofers took the courage to afk him any further
queftions.

Jcfus then alked them a queflion. How is Chrift, faid he, 41. 42. 43.
David's fon ? David plainly acknowledges him his fuperior, faying, ^'^'
The Lord faid unto my Lord, Sit thou on my right hand, till I make
thijie enemies thy foot -Jtool.

To this queflion receiving no anfvver, he turned to the 45.
people, and faid; Avoid that defire of fuperiority, that religious 46.

pomp, and hypocritical folemnity, to which you fee the Scribes
addidled. For a pretence they make long prayers ; while they"
are guilty of every kind of extortion. But their hypocrify only
increafes their guilt.

As Jefus was leaving the temple, he obferved many people
throwing their offerings into the treafury : and among them a poor
widow, who threw in a mere trifle. But even that trifle, Jefus
obferved to his difciples, was more acceptable in the fight of God,
than many of the richeft offerings : for God did not rate a chari-
table adtion by the greatnefs of the gift ; but by the difpofitioii
of the giver.

38. By a flight alteration in the text, the words, for all li-ve unto him, are clianged into,
all, ivho li-ve, are his ; which makes the argument much firmer. See Bowyer's conjee.
I. See Mark xii. 4,
;j. See Mark xii. 44.

G g Some

9- 10. II

2:26 S T. L U K E.

Some of the difciples afterwards ob(erving the great fplendor,
with which the temple was adorned ; and particularly the amazing
bulk of many of the ftones ; Jefus told them, that the days were
approaching, when not one flone, in all that building, fhould
be left upon another.

This led the difciples to enquire into the time of this event ;
and to aflc, what fign (liould precede it ?

In the firft place, f.id Jefus, take care, that you be not deceived
by any pretended deliverers, many of which fliall arife under the
title of Meffiahs. But, inftead of any deliverance, things fhall
come to great extremity. You fhall hear of commotions, wars,
famines, and every kind of diftrefs. Be not however terrified : thefe
jz, things muft needs happen. Nay even before thefe general cala-
mities arife, you muft experience great oppofition, and perfecution
13. for the fake of the truth : but it will be the more ellablifhed through
*4' your perfevering teftimony.

Nor be felicitous on thefe trying occafions, how you fliall

'>• anfwer your oppofers. The Spirit of God (hall dired you. Only

16. 17. fettle this well in your minds, that the oppofition you muft meet

with, fliall be very great. The prejudices of men fliall over-power

their natural affediions. You Ihall be hated of the world ; and

18. 19. maoy of you even put to death. But let it be the great ground

of your reiignation, that you flail always be under the piotc^ioa

of God.

5. Hoau it luaj- adcrned ivilh gt/ts, Tacitus (Hilt:, v. 8.) fpeaks of it's extraordinary
wealth.

18. Bp. Pearce, and others explain this verfe as intimating, that they fliould be fecure from
tl^e mifchiefs of" the Jewifh uar. This does not feem fatisf.iftory. It feems rather to be a
proverbial expreffiou intimating not any particular deliverance ; but that they fhuiild always be
fafe under the proteftion of God. Many of them fulEered martyrdom ; but llill this did not
aiuiihilate the promife.

When:

ST. LUKE. 227

When Jerufalem fhall be furrounded by a heathen army, then 20.
know, that it's deflrudlion approacheth. Then let every one 21. 22. 23.
take the prudent means of efcape^ and pray to God to aflifl his "*"
flight. For among all the inftances of ruin, and deftrudlion,
that ever happened in the world, this furely fball be the greateft.

Nor only fhall the city of Jerufalem be deflroyed ; but the whole 25. 26.
Jevvifh government fhall be dilfolved ; and the Jews fhall become a 27.

/landing monument of the eftablidiment of the Mefliah's kingdom j

and a confirmation of the truth of my promifes. As furely 28. 29. 30.

therefore as you judge of the coming of fummer by the budding of
the leaves ; fo furely may you judge of the approach of thefe events,
by the iigns I have given you. Heaven and earth are not more
ftedfafl, and eftablifhed. Even this generation fliall fee them ful-
filled.

But to improve thefe great events to the utmoft, let them carry 34. 3;. 36.
your eyes forwards to thofe Jimilar events of deaths and judgment.
Sit loofe to the things of this world ; and be always ready to receive
your heavenly Father's call ; which may be as fudden and unex-
pedled, as the event I have been declaring : and let it be your con-
flan t prayer, that you may be found worthy, at the lafl day, to iland
before the Son of man.

Thus Jefus continued preaching in the temple, during the day, 37. ,%,
where he was always attended by great crouds of people ; and at
night he retired to the mount of Olives.

3'-
32- 33.

In the mean time, the Scribes, and chief priefls were eagerly bent
on putting him to death : but they feared to make any open attempt.

CHAP.
XXI r.

I. 2.

24, They Jhallfall by the edge of the fvjord, and he led atuay capti-ve : Luke is here more full
than the other evangelifts. In confirmation of this paffage, we are affured by Jofephus, that
eleven hundred thoufand Jews were deftroyed by the fword, and near a hundred thoufand takeu
prifoners.

G g 2 during

228 S T. L U K E.

during the paflbvcr ; as the people univerlally had him in fuch efleem.
3, While they held conferences on this fubjed;, it fell out, that Judas

Ifcariot, who had now refolved on the defign of betraying his mafter,
4. 5.6. went to them, and offered his fervices to this purpofe. So uncx-
pedled an offer greatly pleafed them, as it anfwered all their ends ;
Judas undertaking, for a fum of money, to betray him into their
hands, at a time, when the multitude could have no intimation of
their intention.

7. 8. 9. While this defign was carrying on, Jefus had retired with his

difciples to the mount of Olives j from whence he fent tvi^o of them

into the city, to provide a place, where he might eat the paffover.

10. As you enter the city, faid he, you fhall fee a man carrying a pitcher

J , of water ; follow him, and inquire at the houfe he enters, for the

12. gueft-chamber ; and the mafter of it will immediately fhew you a

,3. proper room. This was accordingly done, and the paffover made

ready.

As Jefus fat dowa, with his difciples, he told them, he had
greatly defired to eat this laft paffover with them ; as it was a type,
now about to be fulfilled. He wifhed alfo, he faid, to drink this
j_ laft pafchal cup with them ; which he gave among them telling
them, that type alfo was now compleated, and ihould thence for-
ward ceafe.

In the room of thefe pafchal rites Jefus inftltuted his laft fupper^
He took bread, and breaking it, delivered it among them, faying.
Eat this in remembrance of my death. Then taking the cup, he

14. 15
16.

17-

19.

20.

16. Until it befulfAhdin the kingifcrn of Got! — that is, until the type be fulTilkd on the ella-
blifhment of the gofpel.

17. St. Matthew mentions the bread, before the cup. We may conclude therefore it
was among matters of indifference, which was taken firft.

zo. None of the evangellfts mentionifo plainly, as St. Luke does, the fub.lltution of the.
facramental fupper in the room of the pafibver.

ordered

21. 22.

ST. LUKE. 229

ordered them to drink it likewife in the fame folemn manner, in
remembrance of his blood, which was fhed for the fins of men.

The Son of man, faid he, muft fufFer, as hath been foretold. But
woe to that perfon, by whom he is betrayed — and yet that perfon is
now among you.

This drew on a general inquiry found the table : yet fo (lightly 23. 24.
were the difciples afFed:ed, on the whole; and fo little did they
underftand the nature, and intention of Jefus's paffion ; or the high
offence, about which he was inquiring, that they foon after
entered into a difpute with fome warmth upon their feveral pre-
tenfions to greatnefs, when the Mefliah's kingdom iLould be efta-
bliihed.

Jefus in order to difpel thefe undue prejudices, reminded them 25.

of the difference between his kingdom, and the kingdoms of this
world. They who prefide over the kingdoms of this world, faid he,
exercife unbounded power under gracious titles. But among you, 26.

let every one, who wilLes to be exalted, feek his exaltation from
humility. Imitate the example, which I fet you j and as you have g

followed me through all my l.ibours, and temptations on earth j fo
fhall you be members of my fpiritual kingdom ; and receive hereafter

it's bleffed diftindions. But in the mean time you mufl expedt to

undergo great trials, andfufferings.

25. Called benefactors. Andochus, king of Syria, X.o6k.theVi\le oi Euergetes, or benefaclcr :
fo did Demetrius, and feme others.

30. There is no occafion, I think to confider the phrafe, judging the t'wel've tribes of Ifrael,
in a literal fenfe. It is perhaps better to confider it only, as a lofty eaftern exprellion. See a
note on Matt. x\x. 28.

31. The whole of this fpeechy^^w^ to be addreffed to Peter; yet the former part of it,
contained in verfe thirty-one, includes all the difciples. The word in the original, is, vfiMi,
not e-£.

Thea

29. 30.

31-

230 S T. L U K E.

3»- Then addrefflng himfelf to Peter, he added, that he had particu-

larly prayed for hiiji : and bad him, when his faith was eftabliflied*
comfort each weaker Chriflian.

33. Peter with great vehemence anfwered his mafler, that he was
ready to fuffer any extremity for his fake.

34. But Jefus checked his forwardnefs by telling him, that the cock
fhould not crow that night, till he had thrice denied him.

35. Jefus then thought it proper to remind his difciples again of the
very great trials that were approaching. When I fent you out, faid
he, to preach the gofpel; all was fmooth, and eafy before you.

36. 37. But now you muft arm yourfelves againfl great perfecution. For
every thing that I have told you of my fufferings, which fhall be
the beginning of yours, fhall now be fpeedily accompliflied.
38. The difciples miftaking his meaning, as if he wiflied them to arm

literally in his defence ; produced two fwords. But Jefus checked
their miftake.

39-
40.

From the pafchal fupper, he retired with his difciples to the
mount of Olives j and bidding them pray to God to affifl: them in
4,. this great approaching trial; he withdrew a few paces; and

42. kneeling down. Father, faid he, if thou be willing, retnove this cup
43. 44. ffom me — neverthelefs, not my will ; but thine be done. As he thus

38. We are rather furprized at finding two fwords among them : but the road from Galilee
might be infefted with robbers, (many of the roads about Jerufalem, we know, were,) and
thefe two fwords might probably be carried by way of defence. One of thefe fwords, it af-
terwards appears, was Peter's. John xviii. 10. Or perhaps they carried thefe two fwords,
as a guard againft wild bea/ls, which alfo infefted that country.

44. There are inftances of bloody fweats arifing from agonizing conflicls. Dr. Mead in his
Med. fac. cap. xiii. fays, Contingere interdum poros ex multo, ant fervido fpiritu, ufque adeo
dilatari, ut f tiam exeat ianguis per eos, fia:que fudor fanguineus.— — And in Thuanus's hifto-

ry, we have an inllance : A gentleman, fays he, under the apprehenfion of being hanged

tarn indigna: mortis vehementi metu adeo concuITum animo fuiffe, ut fanguineum fudorem toto
corpora fundcret. Thuan. Hift. Lib, II,

prayed

ST. LUKE. 231

prayed earneftly, he fell into an agony, and drops of fweat like
blood, fell from him ; and there appeared angels from heaven
ilrengthening him. When he rofe from prayer, he returned to his 45-
difciples ; and finding them afleep, he rebuked them for their un- 45,
concern in an hour of fuch diilrefs.

While he was thus fpeaking, a multitude of armed men appeared, 47.

with Judas at their head, who went up to Jefus, and faluted him.
Jefus mildly expoilulated with him for fo bafe an ad; : while the dif- 48. 40,
ciples in the mean time preparing to defend their mafter, one of them
drew a fword, and wounded a fervant of the high-prieft. But Jefus 50.. 51.
turning to them, forbad this hoftile appearance ; and healed the man. rj.

He then afked the officers, who came to apprehend him, what oc-
cafion there was for all that caution, and fecrecy ? I have been daily, 53.

faid he, teaching in the temple, and no man made any attempt againft

me But this is the hour, in which the powers of darknefs are

fuffered to prevail.

From the mount of Olives, tlie foldiers carried Jefus to the high-
priefl's palace ; where a council of the principal Jews aflembled to
examine him.

S4-

ss-

In the mean time, Peter followed at a diflance; and entring the
palace with the croud, fat down in the hall, among the fervants, at
the fire. While he was there, three perfons, one after another, 5
challenged him as belonging to Jefus. But he denied each time ^ 59- 60.
declaring with great vehemence, that he knew him not.

Soon after the cock crew ; and Jefus, who was in tl:e fmie room,
turning round, gave Peter a look, which brought him at once to

54. Jefus was now in. the hands of the Roman foldiers. Ste a note on John xviii. 1 2.

himiilf..

sd.

61.

232 ST. LUKE.

62. hiinfelf. He retired to a private place ; and poured out his dlftrcfs
in a flood of tears.

Cj. 64. 65. While this pafTed, they who guarded J.:fus, treated him with
every indignity; blinding his eyes, flriking him on the face, and
biddin<? him difcover who ilruck him.

66. About midnight the chief prieHis, and Scribes, being all afiem-

(5- 68. bled, Jefus was brought before them, and allced, whether he pro-
feffed himfelf to be the Mefllah ?

Jefus told them, that as nothing he could fay to them at prefent,
6g. would have any eifedt, he muft refer them to that future time, when

they fliould fee an awful proof of his power,
^a. They all immediately confidered this as implying his being the

Son of God : and upon their urging him, he declared it plainly.
yi. On this they all cried out. What further need have we of witnefs ?

We ourfelves can now teftify his blafphemy.

CHAP.

xxin. From the palace therefore of the hlgh-prlefl, they immediately

J. 2. carried him before Pontius Pilate, the Roman governor ; accufing
him of fetting up pretenfions to royalty, and exciting the people
agalnfl the government.

Pilate accordingly afked him, whether he had any pretenfions
to be king of the Jews? To this Jefus anfwered, that his preten-
fions were merely in a fplrltual fenfe : not in that, in which they
accufed him.

A very fliort examination convinced the Roman governor of
the Ilightnefs of the accufation againfl him. He told the chief

66. The text fays, as/con as it -ixas day : that is according to the Jewifli mode of reckoning,
as foon as midnight was paiTed.

prieils

ST. LUKE. 233

priefts therefore, that he faw nothing criminal in the perfon, they .
had brought before him.

This only produced more eagernefs, on their part. In vehement s-

language they affured Pilate, that he had ftirred up the people to
fedition, through the whole country, from Galilee, even to
Jerufalem. '

Pilate hearing the name of Galilee, alTced, whether Jefus were a 5.

Galilean ? and finding that he belonged to Herod's jurifdidion, 7.

he fent him, in compliment, to that prince ; who happened to be
at that time in Jerufalem.

Herod was glad of an opportunity, which he had long wiOied s. o,
for, of fatisfying his curiolity with regard to Jefus ; of whom he
had fo frequently heard. He afked him many queftions therefore ;
and hoped to have fecn fome miracles. But Jefus did not fatisfy
his curiofity ; nor made any anfwers to the vehement accufations of 10.
the chief priefts. Herod therefore, thus difappointed, treated ,1.

Jefus, in return, with great contempt ; and fent him back to
Pilate. — The civility however of Pilate, on this occafion, opened ,2.

a friendly intercourfe between him, and Herod, which had not
before fubfifted.

Pilate therefore fitting again in judgment, told the chief priefts, 13. 14.
that as both king Herod, and he, had examined Jefus, and found no
prodF of that guilt, which they had laid to his charge ; he ftiould
after fome flight puniftiment, difmifs him. This he propofed to 17.

do, agreeably to an annual cuftom they claimed, of having fome
capital offender releafed at the paflbver.

7. This was Herod Antipas, who had beheaded John. He was fon of Herod the great,
who deftroyed the children j and uncle to Herod Agrippa, who beheaded James, and ivat
eaten ofiMorms. Afts xii. He was great uncle to that Agrippa, before whom Paul pleaded.

H h This

234 S T. L U K E.

it. This propofal however difpleafed them j and as they claimed an

19. option in the cafe, they all cried out, defiring, that a criminal,
named Barabbas, who had lately been committed to prifon for
fedition, and murder, might be releafed.
30. Pilate made a fecond effort to fave Jefus ; but what he faid was

ai. drowned in a general cry. Away with him, — Away with him —
Crucify him.
aa. 23. 24. After a third attempt to fave him, Pilate at length gave way ;
'5' and releafing Barabbas, pafTed fentence on Jefus.

»6. On this they led him away immediately to crucify him ; obliging

one Simon, a Cyrenian, whom they met, and probably fuppofed
to be his difciplc, to bear his crofs.
87« By this time many people from the city had joined the Roman

guard, who were carrying Jefus to execution. Among them were
many women, who followed with great lamentation.
28. 29. 30. Jefus turning to them, bad them not weep for him ; but for
themfelves, and their children ; Calamities, faid he, are coming on
this devoted place, beyond any thing of former times : and if the
31. righteous fliall not efcape the wicked, what will be the end of the
wicked themfelves ?

32- 33-

The chief priefts had contrived, with a view to fix the greater
difgrace on Jefus, to execute two malefactors at the fame time.

26. See a note on Matt, xxvii. 32.

27. The chief prieils were now under no apprehenfion of a refcue, as Jefus was in the hands
of the Romans.

30. The e.cpreflions in this, and the foregoing verfe, feem only ftrong figures to denote
great calamities. To call on the rr.ouniains to fall on them, was proverbial.

31. This verfe is obfcure : but we are led, I think, to the fenfe I have given, from obferv-
5ng, that in many parts of fcripture, green trees re'pteknx. good men ; and dry trees, bad. See Pf.
j. 3. rf. v. 2. 10. Hof. xiv. 8. Jer. xvii. 8. Job xv. 32. Ezech. xx. 17. It was alfo
proverbial among the Jews, that tiKio dry Jtkki iijcuU burn a green one — that is two bad men
would corrupt a good one.

With

39-

S T. L U K E. 235

With thefe therefore he was led to a place, called Calvary j where

he was crucified between them. Father, forgive them, faid Jefus, 34. 35. 36.

looking mildly on his executioners, they k?io'W not -what they do, ^^'

The foldiers having finiflied their work, fat down to divide
his garments : while the chief priefts, and their party, derided
him ; crying. He faved others, let him fave hitnfelf, if he be the
Chriji, the chofen of Cod.

The foldiers then offered him vinegar in derifion ; and took up
their favorite idea of ridicule. If thou be the king of the Jews, fwoe
thyfef ^

An infcription alfo was placed over him, in different languages, 38.

This is the king of the yews.

Even one of the thieves, who were crucified with him, reviled
him j crying out. If thou be Chriji, fave thyfelf and us.

But the other, who was a perfon of a different difpofition, re- 40. 41.
buked his companion ; putting him in mind of his own wretched
ftate — ;of that guilt, which had defervedly drawn upon them their

fufferings and of the innocence of the holy perfon, who fuf-

fered with them. Then turning to Jefus, he faid. Lord, remember
me, when thou comejl into thy kingdom. Jefus anfwered. This day
foalt thou be with me in paradife.

43. It is probable, that the penitent thief might have heard of Jefus before, and might have
'eceived favourable impreffions of him ; tho he now probably firft faw him. At this awful
inftant he feems to have been fo ftruck with the greatnefs, and majefty of his Saviour, then in
the a(fl of dying for the fms of the world, that he acknowledged him to be the Meffiah ; and in
a thorough fenfe of his own wickednefs, profefled his full faich and truft in his mercies. — He is
therefore exaflly in the condition of thofe, who have firft had the opportunity of embracing the
gofpel; and had his fins forgiven, on the plain, and common conditions, which it offers.—
This cafe therefore has no relation to a death-bed repentance, when people have long enjoyed
the opportunities of hearing the gofpel, and have negledled them.

Hh 2 It

42.

43-

236 5 T. L U K E.

44. It was about nine in the morning, when Jefus was nailed to

45. the crofs ; and about twelve, a fupernatural darknefs coming on,
threw an awful gloom over the whole fcene. About three, the
veil of the temple was rent in two parts ; by which was figured,
that all diftindlion between Jew, and Gentile was now over.

46. At the fame inftant Jefus cried with a loud voice } and foon
afterwards faying Father, into thy hands I commend my fpirit, ex-
pired.

47. 48. 49. Great agitation feized all, who were prefent on this wonderful
occafion. The women, who had attended Jefus from Galilee,
flood afar off in filent forrow. The people, who had been drawn
together by fo uncommon a fpedlacle, aftonifhed beyond utterance,
fmote their breafts, and retired. While the Roman officer, who
attended the execution, feeing the many amazing circumflances,
which had accompanied this great event, cried out with terror.
Certainly this was a righteous man.

50. 51. In the evening, a perfon of confequence among the Jews, whofe

name was Jofeph, of the city of Arimathea, who had never con-
fented to the death of Jefus ; but was in his heart inclined to him, as
the promifled Meffiah, went to Pilate, and begged the body ; which
he wrapped in fine linnen, and laid in a new fepulchre of his own,
which had been hewn out of a rock. Nothing more could be
done that evening, as it grew late ; and the fabbath approached.

46. Matthew, and Mark mention the words which Jefus fald, when he cried with a loud
voice. My GoJ, my God, ivhy haft thou for/ahen me ? Luke only teltifies, that he did cry out ;
jind then gives his laft, dying expreflion.

52.

53-
54-

The

ST. LUKE. 237

The women alfo, who had attended Jefus to the crofs, had 55. 56.
the fame pious intention which Jofeph had, of embahning the body j chap
and having prepared fpices : came the next day after the fabbath, very XXiv.
early in the morning, for that pur pofe. Baton their arrival at the 1.2.3.
place, they found the flone rolled away, and the body gone.

While they were under the furprize naturally raifed by fuch 4.

a circumftance, they were aftoniflied at the appearance of two
angels, flanding near them in bright cloathing ; who gently quieting ,.

their fears, a{ked them. Why they fought the living among the
dead .? The angels then told them, their Saviour was not there ; g.

but was rifen ; and reminded them of what Jefus himfelf had faid

in Galilee that he fhould be delivered into the hands of fmners : _

and be put to death, and rife again the third day.

This they foon recolledted; and leaving the fepulchre, went g.

to inform the difciples. But on them their relation had no effedt. 9.10. n.
Peter however, to obtain what proof he could, ran immediately ,2.
to the place; where he found the linen cloaths lying folded up,
and the body gone; which began to awaken his faith.

13-

17-

It happened, the fame day, that two of the difciples were walk-
ing to a village, called Emmaus ; about fix, or {even miles
from Jerufalem : and as they were talking of what they had heard, 14. 15. jg.
a ftranger joined them; and afked the cauf^ of that dejedlion,
which appeared in their looks, and difcourfe ?

To this one of them, whofe name was Cleopas, anfwered. That ' ig.
he imagined a mere paflenger through Jerufalem muft have heard
of the wonderful things, which had juft happened there.

4. In our traaflation it is rendered mfiiining gannerits : in the original it is in garments fiream-
ing out light.

18. Cleopas is fuppofed to be the fame as Alj-Jieas the father of James the lefs, and
Judas.

The

19- 20. 21
22. 23- 24-

238 ST. LUKE.

The ftranger afked. What things he meant ?

They then told him cf Jefus, the great prophet of Nazareth — —

of tlieir expecflations, that he fhould have delivered Ifrael of

their difippointment in Iiis death and laflly of the wonderful

flory of his refarreftion from the dead j which had been atteflcd
by fome people of their acquaintance, on very probable grounds.
25. 26. The flranger then, afiuming an air of authority, chid their in-

credulity in matters fo plainly pointed out by the prophets, as the

death of Chrifl, and his glorious exaltation after it. He then

27- began with Mofes ; and touched curforily on all the prophecies,

which related to the Meffiah.

28. By this time they drew near the village; and the flranger ap-

29. peared, as if he meant to go farther. But they, delighted v/ith
his converfation, urged the latenefs of the evening; and prevailed
on him to accompany them into the houfe.

30. As they fat down to meat, he took bread, and giving thanks,
brake it, and gave it to them.

3,, This adtion opened their eyes; and they knew him to be their

Lord, and mafter. But as their joy was ready to burfl out, he
vaniflied from their fight.

32. Then comparing together their fentiments on the road ; and re-

colledling the authority, and wifdom, with which he had explained
the fcriptures, they were aftoniOied, how it was polTible for them
not to have known him before.

That they might , not delay the communication of this great
event, they returned that night to Jerufalem ; and going to the

25. Mr. Collins pretends to found his doubts on the refurreflion on the little evidence it af-
forded, even to thofc who were on the fpot. If he had afted confiftently, he fliould nej.t have
been convinced of the truth of it, from their caution in believing it, and from their being con-
vinced at laft The word a»o))TO(, which is tranflatedyioA, means thoughdep, inconfide~
rate, inattenti've, or fome equivalent expreflion.

eleven

33-

ST. LUKE.

239

eleven apoftles, they found that Peter had been communicating 34.
to them an account of his having feen Jefus lince his refurred:ion.
To Peter's evidence they added theirs ; and gave a recital of all 35-
the circumftances of their walk to Emmaus.

While th^y were thus fpeaking, Jefus himfelf ftood among 36.
them J and faid, in his ufual mode of falutation. Peace be unto
you !

At firfl they were alarmed, and affrighted, fuppofing, they had 37-
feen a fpirit. But Jefus foon quieted their fears i afking them, 38. 39.
why they were afraid ? Behold, faid he, my hands, and my
feet. It is I myfelf. Touch me, and be convinced. A fpirit
hath not fleih and bones, as you fee me have.

He then fhevved them the prints of the nails on his hands, and 4°- 4«. 42.
feet. And to affure them, in a ftill ftronger manner, that he was
cloathed with a real body, he took food, and eat.

Thus, faid he, you fee the great chain of prophecy, which 44- 45- 4^'
I fo often mentioned to you, while we converfed familiarly together,
is now compleat. Chrift hath fuffered; and hath rifen from the
dead.

Thefe great points Jefus fet before them in fo ftrong a manner,
that they became more inlightened, than they had ever been.

34. Oar Saviour's appearing to St. Peter, before he appeared to any of the other difciples,
is mentioned by St. Paul l Cor. xv. y. He nx:as feen of Cephas ; then cf the tivehe.

43. Our Saviour's eating, after his refurreftion, feems a great difEculty. We have alfo
fimilar inftances of angels, which occur in the old teftament. Do the bodies of glorified fpirits
perform animal fun£Uons .? Or, is the carnal body affumed in this world ; and depofited in tiie
next ; — tranfmuted, as it were, from fpiritual to carnal, and from carnal to fpiritual, accor-
ding to its fituation .? ^We have not however much to do with difiiculties of this kind.

From what hath been explained to us, we have ground fufficient to make us acquiefce wi.h
patience in the ignorance of fuch things, as have not been explained.

44, The Jews divided their fcriptures into three parts — the laixi, the frephets, and the kiHo-
grapha. At the head of this laft divifion flood the pfalms, which therefore denominated the
whole.

240

ST. LUKE.

47. 48. He then added, that they were the appointed wltnefTes to the

world of all thefe things ; and that, through their minilliry, re-
pentance, and rcmiflion of fins fhould be preached in his name
among all nations, from Jerufalem, where they fliould begin their
49- minifterial office. He concluded with ordering them to wait in

that city, till they fliould receive the gift of the Holy Ghoft ;
which fhould enable them to perform the great work, to which
they had been appointed.

50. He then led them out to the mount of Olives, near Bethany;

51. where laying his hands upon them, and bleffing them, he was

52. parted from them J and afcended vifibly to heaven. They followed
him with their eyes, in faith, and hope, as he afcended; and
having worfliipped him, returned to Jerufalem with great joy;

53. praifing God daily in the temple for all his wonderful works; and
waiting, with holy hope, for the completion of their mailer's
promifc.

50. There is fome confufion in the accounts, which the feveral evangelifts give us of the
fcene of our Saviour's aftions, after his refurredlion. That he met his difciples in Galilee, is
very plain ; and it appears from tins paflage, that he afterwards returned into Judea, We are
told the fame thing alfo in Afts xiii. 31.

53. There is fomething peculiarly grand, and fublime, I think, in St. Luke's account of our
Saviour's afcenfion, from the 44th verfe to the end.

End of the Gospel by St. Luke.

R E F A C E

T O

ST. JOHN 's GOSPEL.

i^T. JOHN is fuppofed to have lived in Judea, till Titus laid
feige to Jerufalem. On the forefight of that great event, he retired to
Ephefus ; where he continued, till the reign of Domitian. By this prince,
in the time of a general perfecution, he was banifhed to Patmos, an ifland
in the j^gean fea. But, in the fucceeding year, on the death of Domitian,
he returned to Ephefus ; where he lived till near the age of an hundred
years.

Some interpreters fuppofe, as hath been obferved, that he wrote
his gofpel in the decline of life — that he had feen the other gofpels ; and
added his own as a fupplement. Others imagine, that he wrote it with
an immediate intention to oppofe fome leading herelies of the times :
and it is probable from the great ftrefs, which he every where lays on
the divinity of Chrift, that he had at leaft this in his view; tho the
firft fuppofition of his adding a fupplement to the other evangelifts might

have been his general intention. He feems alfo to have taken particular

pains to fhew the unreafonablenefs, and malice of the Jews in rejecting
the gofpel.

TABLE OF CONTENTS.

PREFACE, 241 John's teflimony of • Chrifl,^ 242 The con-
verfion of Andrew, Peter, Philip, and Nathaniel, 244 Miracle

of the water turned into wine, 245 Jefiis goes to Jerufalem, where

he turns the buyers, and fellers out of the temple ; and is queftioned by

the Jews, 247 his converfation with Nicodemus, 248 Farther tefti-

mony, Avhich John the baptift bore to Jefus, 250 Jefus's interview

with the Samaritans at Sychar, 251 he heals the nobleman's fon at

Cana, 254 heals the cripple at Bethefda; is perfecuted by the Jews;

and makes his defence, 255 feeds a multitude miraculoufly, 259 ■

ftills a ftorm ; his difcourfes with the Jews at Capernaum, 260 his

difcourfes with the Jews at Jerufalem; and the oppofition he met with
from the chief priefts, 264 — —The woman taken in adultery, 268— —

Another difcourfe which Jefus had with the Jews at Jerufalem, 269 ■

The reftoration of a man born blind; and the difcourfe which Jefus

had on that occafion with the Pharifees, 273 his difcourfe with the

Jews in the portico of the temple, 278 Lazarus raifed, 280 •

The chjef priefts confpire againft Jefus, 282 -Jefus's feet anointed by

Mary, 284 Jefus enters Jerufalem, 285 ^his interview with cer-
tain Greeks; and his difcourfes with the people on that occafion, 285

another difcourfe with the people, 288 Jefus waflies his difci-

plcs feet ; inftruds them in humility, and prepares them for his laft
fufferings, 288 his laft difcourfe with his difciples, which he con-
cludes with a prayer, 290 Circumftances that attended Jefus's being

fcized, and carried before the high-prieft; with Peter's denial, 299 >

Circumftances of his trial before Pilate, 301 of his crucifixion, 305

of his burial, 307 and of his rcfurredion, 308 his intercourfe

with his difciples after his refurredion, 310.

St. JOHN.

And yet even that very world, which he created, received him
t. Thofe very creatures to whom he gave life, rejected the

not.

1. Many learned men, and efpecially Dr. Lardner, have fhewn, that when St. John
fpeaks of the ivord, he did it not in conformity to the Platoniflsj as many have fuppofed ;
but merely as it was a cuftomary way of fpeaking among the Jews. By the ^Mord of the
Lord ixsere the heavens made. Pf. xxxiii. 6. Until the time came that his cauje luas knonun,
the luord of the Lord tried him. Pf. cv. 19.

2. St. John in the two firft vcrfes, (hews the nature of Chrift in the third his po-iuir ;

and from the fourth to the nineteenth he expatiates on the luork of redemption,

g. Better tranflated ; luhich coming into the nuorld, inlighteneth e-very man.
1 1 . Some commentators apply this immediately to the Jews : as if they were more pe-
culiarly his oivn, I Ihould fuppofe it refers equally to all, who rejed him.

I i falvation

THAT holy perfon, of whom this narration treats, being
united to God from eternity, was one together with him.
It is he who created the world. It is he, who offers falvation 3. 4. j.
to mankind. He is a light fhining through darknefs. Before 6. 7. 8.
his face God fent his holy meffenger, John the Baptift, to draw
men by his teftimony, to follow this true light, which God in- *_

tended for the diredlion of mankind.

il.

242 ST. JOHN.

12. falvation he offered. But to thofe who fliall accept him, and
believe his promiles, he will give the glorious privilege of being

13. the fons of God. They fhall be born again, not after the manner
of men j but through the influence of the Holy Spirit of God.

i^. It was this divine perfon, who condefcended to dwell with man ;

and we, who had nearer accefs to him, are the witneffes of his

15. glofy, and power. In this teftixnony alfo John the Baptift joined;
giving the fulleft evidence of his greatnefs, and excellence.

16. Nor was the holy religion he revealed, a lefs convincing proof;
from the excellence of which hath flowed every grace, that hath

17. been communicated to us. The law of Mofes was defedlive and
partial. That of Chrift, being full, and clear, offers falvation

j8. to all mankind. Never before was the will of God thus revealed
to fallen man.

19.

20.

John's teftimony to this great truth, was given on this occafion.
The aufl:erity, and holinefs of his life, and doftrines having fpread
his fame through Judea ; the council at Jerufalem thought it proper
to fend certain priefts, and Levites to enquire. Whether he were
the Meffiah ?

fohn with great earneflnefs declared he was not.

14. The njjord 'was made flejii, and d'-jjelt among us; and ive beheld his glory. This paffage
is commonly, and I think very juftly, produced in proof of the divinity of Chrift. The
word diuelt might be tranflated tabernacled; fo that here feems to be an r.llufion to the
Deity's dwelling between the Cherubims. In the fame manner as God appeared there ;
the Son veiled, or tabernacled in the human form, appeared in the flefh. The cvangelift may
perhaps have had immediately in his eye the transfiguration.

16. Grace for grace. Perhaps the precife meaning of thefe words may be. One injiitution
of grace in the room of another ; as the law of Mofes is mentioned immediately after.

They

ST. JOHN. 243

They then aiked. Whether he was Elijah (whom the Jews 21.
fuppofed would rife again to introduce the Meffiah) or any other
of the old prophets ?

He aflured them he was not.

They defired then to know, who he was; that they might 22.

return an anfwer to thofe who fent them ?

John anfwered from the prophet Ifaiah j that he was the voice 25.
cf one cryhig in the ivilder?iefSf make Jlr ait the way of the Lord.

The Pharifces (for of that fedt were thefe inquiring priefts) defired 2+. 25.
then to know, on what authority he baptized j as his baptifm
certainly implied the introdudlion of a new religion ?

John told them, it implied nothing as from himfelf: but had 26. 27.
reference intirely to that fuperior perfon, who {hould fbon make
his appearance among them j and whofe coming he was directed
by the prophets to proclaim.

This tranfadlion pafled at the Ferry, or paflage-place, on the 28.
river Jordan; where was commonly a great refort of people; and
where John, at that time, had fixed his ftation.

The next day, John feeing Jefus coming towards him, pointed
him out to the people, as the Lamb of God, who came to fulfill
all the typical facrifices of the law, by taking away the fins of the
world. This is he, continued John, of whofe fuperior excellence
I fpoke. When I began my miniftry, I knew him not. I knew
only in general, that fuch a perfon fhould arife ; and that I was
to prepare his way by calling men to repentance. Now I can
bear the flrongeft testimony. I faw the Spirit of God defcending

21. John could only mean, that he was not reallj thi pa-fon of Elijah; for if he knew
his own defignation, he was certainly that perfon, who was to come in the Jfirit and fozuer
cf Elijah. Lukei. 17.

29. See Exod. xx.v. 15. Levit. i. 4.— ill. 2. — iv. 4.

29.

JO-

3'-

32-

I i 2 from

244 ST. JOHN.

33. from heaven, and rcfting upon him : and that iame revelation,

through vvliich I was ordered to preach, and baptize ; gave me
intimation alfo, that he, on whom I fhould fee that diftinguilliing
fign, v/as the Mefliah, who fhould baptize with the Holy Ghoft.

3+. This fign therefore I faw, and bear record, that, that facred perfon,

on whom it refted, is the Son of God.

35- 3^- It happened, the next day, that as John was flanding with two

of his difciples, he faw Jefus at a diftance; and pointing him out,

j7. as that eminent perfon, who was to make atonement for the fins

j8. 39. 40. of the world, the two difciples followed Jgfus; and by his per-

■♦'■ mifllon attended him.

One of them, whofe name was Andrew, immediately went in
quefl: of his brother Simon; and told him with great joy, that
42. he had found the Mefiiah ; and carried him to Jefus. Jefus, in
the fpirit of prophecy, gave him the name of Peter, which fignifies
a reck; implying that fleady fupport, which he fl:iould hereafter
give to the church of Chrifl.

^3. The day after, Jefus going into Galilee, found Philip ; whom

44. he engaged to follow him. Philip lived at Bethfaida, where

Andrew, and Peter alfo lived, from whom he had gained a knovv-

., ledge of all that John had teftified of Jefus. He being defirous alfo

of communicating ftill farther the joyful information, went to

Nathaniel, and told him the happy news of his having feen, and

42. This interview between Jefus and Peter, differs fo "very materially from that mentioned
la Matthew, that we muft fuppofe it a prior one : and that after this tranfadion, which John
mentions, Peter returned home; .ind was not called x.o follo-vj Jefus, till that time, which
it recorded by St. Matthew.

45. Dr. Cave has ufed arguments, which have convinced many learned men, that
Nathaniel was the apollle Bartiiolomew.

converfed

ST. JOHN. 245

converfed with that great perfon, pointed out by the prophets,
Jefus of Nazareth, the promiled Mefiiah.

Nathaniel doubting, from the mention of Nazareth, the truth of 46.
what PhiUp had faid, Philip referred him to Jefus himfelf; to
whom accordingly they both went.

Jefus feeing Nathaniel coming to him, faid. Behold an Ifraelite 47-

indeed, in iihom there is fio gu le.

As Nathaniel was exprefling his furprife at this falutation, ap- 48.

prehending that Jefus had never before heard of him ; Jefus told
him farther, that before Philip called him, he hid feen him
under the fig-tree. This alluded to fome particular circumftance, 49-

well known to Nathaniel ; on which he cried out in an ecflafy of
convidlion, that he was fure Jefus was the Son of God, and the
expedled Meffiah.

Jefus, pleafed with his ingenuity, in divefting himfelf of all 50. 51.
his prejudices on the firft evidence; told him, that his faith
fhould hereafter be confirmed by many kinds of evidence ftill
ftronger than this.

The firft occafion, on which Jefus fhewed his divine power,
was at a marriage in Cana, a tov.-n of Galilee, to v.'hich Jefus,
his mother, and difciples were invited. It v/as the third day of
the marriage ; and the wine falling fhort, Mary mentioned it to

46. In the text, Nathaniel afks. Can there any good th:K^ ccme out of Nazareth? %y good thing,
or that good thing as it might be rendered, it is probable, he tnig'it mean the Mefiiah, who is
fo called by the prophet Jeremiah (xxxiii. 14.) Nathaniel alfo no doubt knew, that the
MeiCah was to be born at Bethlehem.

51. Hereafter you JhaH fee hewven open, l3c. This perhaps alluding to that remarkable vi/ion
of Jacob (Gen. xxviii. 12) feems to apply that communication beuveen heaven and cr.nh,
which that patriarch faw, to gofpel times.

4. Woman ivhat haue I to do 'wiih thee? In thofe early days, a woman of the greateil fafliion
was addrefled in the ftile of a ywai : fo that the expreflion implies nothing difrcfpeflful : and
the v/ords What have J to do ivith thee, may be rendered. What hajl than to do ivith me ? and
lieem to imply only what I have expreffed above,

Jefus

246 S T. J O H N.

Jefus. Jefus told her, that the time of his publicly fliewing
himfelf to the world was not yet come; of which he was the

5. bell judge. However he gave her fuch intimations of his intention,
that file bad the attendants do, whatever he fliould order.

6. There flood in another room fix large earthen vefTels, each con-
taining feveral gallons, for the purpofe of thofe purifications, which

7. were common at a Jcwifh entertainment. Thefe vefTels were filled
t. by Jefus's order, with water ; which was drawn off, and carried
9- to the governor of the feafl ; who was fo furprifcd at the excel-
io» lence of the wine, into which it had been immediately changed ;

that yet ignorant whence it came, he mentioned it to the bride-
groom, as the befl they had yet had. The fervants foon after

II. I cannot fay I underftand this miracle, as it is commonly underftood — that is, as a fupply
of wine, in tlie manner, in which we ufe wine in our entertainments, by way of a regale.
Wine was the common beverage of Judea : and as the Jewifh wedding-feafts lafted feven days,
the liquor might be now, on the third day, nearly fpent : efpecially, as we may fuppofe,
from the guefts who were invited, that the bridegroom was probably, a man in a low flation.
Our Saviour therefore gave a fupply, under the fame idea, as he fed a hungry multitude.——
The word iji.i^v,^aiat, which we render ivdl-drunk, I believe, might eafily be found, in good
authors, without any idea of intemperate drinking. Hippocrates plainly ufes it in oppofition
to drunkennefs ; ordering his patients, in fome particular cafes, fAi^va^r,ta.i, itMv cM\a. f/.rt t;
vitifio\r,t. (De ratione vidlus. Lib. Ill) Dr. Clarke is pleafed with an interpretation of

Dr. Claggel's on our S.iviour's words to his mother ; as if he had faid, " I am not unwilling
** to be fought to by perfons in diftrefs : but I take this matter, in which you are fo much
" concerned, to be of little moment, and not worth a miracle. The time is not yet come,
" tho it is very near, in which I Ihall confirm the truth by doing beneficent miracles indeed
•' for the relief of miferable perfons; but here is no fuch occafion. Neverthelefs I will not
" think much to fatisfy you in this expeftation ; and to do this office of courtefy to my kindred,

" tho lliere be no abfolute need of it." 1 cannot fay I am fo much pleafed, as Dr. Clarke

is, with this interpretation of Dr. Clagget's. I do not think that our Saviour meant, in what
he faid to his mother, to exprefs, that it was a matter of Utile moment and not 'worth a miracle :
in which cafe, I prcfume, he would not have wrought one. Nor do I think it was confident
with his charafter to work a miracle for courtefy. His words appear to me plainly to imply a
gentle reproof for interfering with the time and occafion of his working miracles ; whih relied
folely with himfelf: but the evangelift, I think could never mean that Jefus fliould call any

occafion trifling, which, as he himfelf adds, tended to manifeji forth Jefus's glory ; and make his

difciples belie-ve un him.

explained

ST. JOHN. 247

explained the affair j and the greatnefs of the miracle difplayed the
glory of God ; and confirmed the faith of the difciples.

From hence Jefus went with his relations, and difciples to 12. 13.
Capernaum. But he made only a fliort ftay at that place, as he
was defirous to be at Jerufalem at the feaft of the paffover, which
was approaching.

There he found the courts of the temple occupied by dealers in h- »S- «6.
cattle, and other commodities, under the pretence of furnifliing
neceffaries for the tern pie -facrifices ; all of whom he drove out,
faying, Make not my Father's houfe, a houfe of merchandize. Then '7"

his difciples recolledled the paflage, in which it is faid , The zeal
of thine houfe hath eaten me up.

Some of the Jews then aflced. What fign he gave them to fhew 18.
his authority to do thefe things ?

Jefus knowing their hardened difpofition, anfwered them only 19.

by a prediction of his refurredlion : Dejiroy this temple, faid he i
and in three days I will raife it again.

What ! faid the Jews, a building which was above forty years z".

in erecting, will you raife in three days ?

14. St. John mentions this fadl as happening in the firft year after our Saviour began his
miniftry ; the other evangelifts mention it in the laft. Some writers, among whom is Dr.
Lardner, are of opinion it was twice performed ; and indeed from the 23d verfe of this chapter,
and the zzd, 23d, 24th of the next, the opinion has confiderable foundation, Befides, if the
account we have of St. John's reviling the other gofpels, before he wrote his own, be true,
we may fuppofe he gave this event its proper place. — At the fame time, we mud own, there
is fo little attention paid to the exadnefs of chronology in the facred writers, that there is no
great difficulty in fuppofing, with other able interpreters, the aftion to have been only one.
The thing it/elf was thought by all the evangelifts worth recording ; but it might appear of
little moment, whether it happened at one paffover, or at another.

17. See Pf. Ixix. 10.

20. Jofephus informs us that the works of the temple were continued through a ftill longer
fpace of time.

But

248 S T. J O H N.

21. Bat Jefus fpoke figuratively; intending his own body: and

22. his difciples after his refurredlion, remembered his words, which
ftill the more confirmed their faith.

23. During the time of the paflbver, many people, feeing his miracles,
24. 25. believed on him. But he went cautioufly among them ; and put

himfelf veiy little in their power. Fi'om his divine knowledge

he was well acquainted with the uncertainty of mankind ; and

the little dependance that he could place upon them.
CHAP.

0..—^^.^^ Among thofc, who thought favourably of him, was a man of
'■ confequence among the Jews, a Pharifee, whofe name was Nico-

^' demus. Tho he had not refolution to profefs his faith openly in

Jefus, yet wifliing to know fomevvhat more of that dodrine, which
he had feen fo miraculoufly proved, he came to Jefus by night
with a view to make a more particular inquiry ; profefling, at the
fame time, his belief in that divine miffion, which had been con-
firmed by fuch wonderful works.

3- Jefus told him, that his dodrine lay in a very fhort compafs.
A man, faid he, muft be born again, before he can be a member
of my kingdom.

4- Nicodcmus not comprehending the expreffion, Jefus explained

5- himfelf by faying, that nobody could be his difciple, who, after
profcfTing himfelf fuch by baptifm, did not change his life by a
thorough repentance; and fuch holinefs of difpofition, as fhould

^' always be afTifled by the Spirit of God. As the mere natural life,

he told him, depended on flefli and blood ; fo did the religious

7- life on the influence of the Holy Spirit. — Does this, faid he, furprize

you ? Do you believe nothing, which you do not receive through

*• your fenfes ? The wind, which is invifible in itfelf, is feen in its

efFeds. Such alfo is the influence of the Holy Spirit.

Nicodemus

ST. JOHN. 249

Nicodemus, ftill not underftanding clearly thefc fpiritual ideas, ^,

continued to exprefs his furprize.

Jefus told him, he had faid nothing, but what the knowledge »o-

of the law might lead him eafily to underftand; and that it was >»•

prejudice in himfelf, rather than the want of clearnefs in the
dodlrine, which with-held him from the truth. — But, added he, if i^.

you cannot receive thefe plainer parts of xny dodlrine, which relate
to the things of this world ; how will you be able to receive thofe
parts of it, which are more immediately connedled with the next ?
truths, which mere man cannot polTibly difcover; and which iJ-

the Son of God came from heaven to reveal? — Among thefe, in H- '5-
particular, is that great truth, which fulfills one of the types of
the law — the lifting up of the brazen ferpent in the wildernefs.
As the brazen ferpent healed the bodily mifchiefs of thofe, who
looked at it ; Co fhall the Son of man's being lifted up, heal the
fpiritual mifchiefs of all, who believe on him. As the one procured
temporal health; fo the other, through the kindnefs, and love
of God, fhall procure everlafting happinefs. Man may turn the ,7.
goodnefs of God, either to his happinefs, or mifery. It was
God's defign not to condemn the world, but to faveit; and he, 18.

who believes, and obeys the gofpel, fhall, in the end, find the
reward of his obedience. On the other hand, he who rejeds this
lafl great ofi'er of falvation to mankind, mufl expefr the confequence : 19.

and the ground cf bis condemnation is, that fuch a perfon, from the
wickednefs of his life, loves darknefs, rather than light. The
bad man naturally avoids the truth, which condemns him : while 20.

10. Our Saviour might well wonder at Nicodemus's ignorance ; as the arcumafton of the heart,
Deut. X. i6-Deut. xxx. 6_the rene-wal of a right fpHt, Pf. 11. lo-God^s la-.v in the in^vard
parts, Jer. xxxi. 33-and many other paflages, all feemed plainly to point out regeneration.

K k • the

25© S T. J O H N.

zi. the good man feeks it, as the ground-work, and proof of his
adtions.

22. After this, Jefus, and his difciples, went into Judea, to preach,

23. 24. and to baptize. At the fame time, John, who was not yet
thrown into prifon, was baptizing at Enon, near SaUm ; where
was a pool of water commodious for the purpofe.

«S' About this time a difpute arofe between certain Jews, and

fome of John's difciples, about the efficacy of their mafler's baptifm.

*6- And the difciples, hurt with the thing, carried it to John. The

ground of the difpute was, that, as Jefus baptized more difciples

than John, his baptifm feemed to be of a fuperior nature.

27- John, with great humility told his difciples, that every man

'^- fhould be fatisfied with what heaven had appointed. You are

my witnefTes, faid he, that I always fpoke of my own inferiority

to Chrift ; and confidered myfelf only as a meffenger fent before

29- him. I am only the bridegroom's friend : it is my part barely

3°- to rejoice in his happinefs. My confequence is now over : his,

3'- is increafiing. His commiffion is of higher authority, than that

3*- of any prophet. And fo far am I from being hurt by his

fuperiority ; that I am only ' grieved to fee you, and others, turn

3 J* afide from fo divine a teacher. He who receives his doftrine,

34- 53- acknowledges the truth of God; for his dod:rines prove their

25. Bowyer conjeflures, that, inftead of f^/la isSmut, the true reading ihouU be f/./Ia Ir.ra.
The fenfe would then be, ^ difpute arofe betiueen the difciples of John, and thnfe of 'Jefus \ which
would certainly be better.

29. Rejouetb bccaujc of the bridegrocin s 'voice ; alluding to the nuptial fong, commonly fung on
thefe occaiions. Sdomcn's fcng is a nr.oll elegant fpeciaien of the nuptial fong ; and feems to be
referred to Chrift, and the church, inertly becaufe tlie church is fo often reprefented in fcripture,
under the idea of a bride.

origin j

5- Sychar was the ancient Sichem.

6. Jejus being ivearied ixiith his journey, fat thus on thi vjell. It were better tranflated ; fot
therefore, or accordingly on the ivell ; that is, becaufe he was fatigued.

1 1 . The woman obferved he had nothing to dra-M with. It was a cuftom then in the eaft,
and is IHU obferved, Thevcnot informs us, for all travellers to provide themfelves v/ith fmall
leathern buckets, becaufe the wells in thofe parts were furniftisd with no apparatus for drawing

water.

ST. JOHN. 251

origin ; and fhew from the abundance of God's Spirit, which
refts upon him, that he is the great redeemer of the world.

The conclufion therefore is, that he, who believeth, and 36.
obeyeth him, fhall inherit eternal life : but he who oblHnately
rejeds, or impenitently difobeys him, muft expedl the confequences
of the divine difpleafure.

After this, Jefus finding, that his baptizing fuch numbers, (tho CHAP.

he baptized merely by the hands of his difciples,) began to give i /— »

offence to the Pharifees, left Judea ; and returned into Galilee. V '

His road led through Samaria: and being near a town, called Sychar, 4. 5. 6.
he fat down to reft himfelf on Jacob's well ; fo named from a piece
of ground, which that patriarch gave to his fon Jofeph.

As he fat there, waiting for his diiciples, whom he had fent 7. 3.
into the town to buy provilions, a Samaritan woman came to draw
water. Jefus defiring her to give him fome of the water fhe had
drawn, (he feemed furprized at fuch a requefh from a Jew : for the 9.

Jews and Samaritans were at fuch variance; that altho they had
dealings with each other in trade; they had little intercourfe of any
friendly kind.

Jefus told her, that, if ihe knew the opportunity now in her lo.

hands ; inftead of being furprized at his afking common water of
her, (he would have afked living water of him.

The woman thinking he fpoke of the water of fome other well, w. u;
feemed zealous in vindicating the honour of this, which (he faid, had
defcended to them pure from the days of Jacob.

!<• k 2 Jefus

19.

20.

252 ST. JO H N.

13. Jefus told her, that the water of that well, however pure, afforded

14. only a temporary relief: but the water, which he meant, quenched
all third for ever.

,-. The woman not yet entering into his meaning, delired him to give

16. her fomc of that extraordinary water. Jefus, turning to her, faid,

17, Go, call your hufband, and come hither. The woman anfwered,
,8, fhe had no hufband. In that, faid Jefus, you Ipeak the truth : but

you have had five hufbands. He indeed, with whom you now live,
is not your hufband.

The woman flruck with this reproof, which flie knew to be the
truth, and conceiving him to be a prophet j introduced the great
national queflion. Whether Jerufalem, or mount Gerizim were the
more refpedable feat of worfhip ?

Jefus told her, it was a queflion of little importance ; as the time
now approached, when men fhould worfhip God, neither in one
place, nor the other — that altho the Jewifh worfliip was evi-
dently of a fuperior kind to theirs ; yet both fhould foon be abo-
lifhed ; and a purer worfhip eftablifhed than either — that the pomp,
and ceremonies of the law fliould be laid afide : and that, as the
nature of God would now be better underflood, his holy fervants
fhould of courfe be inftrudied in a more fpiritual kind of worlhip.

The woman told him, fhe knew, that when the Mefliah fhould
come, he would put them in the way of all truth.
,g Jefus faid unto her, I that fpeak unto thee, am he.

20. The Samaritan's argument for mount Gerizim, was, it's being fuppofed to be the place,
where Abraham, and Jacob worfhipped.

24. In fpirit and It', truth, fays the original. Infpirit, in oppofition to lifelefs obfervances—
in truth, in oppofition to thofe typical reprefentations, v/hich were then fulfilled.

26. This is, I think, the only place, in the earlier part of Jefus's minillry, in which he
openly confefled himfelf to be the Meffiah. If among the Jews, he was wth-held by the fear
of giving offence; he was here under no fuch apprehenfion. See a note on Matt, viii, 4.

23. 24

3S-

ST. JOHN. 253

In the mean time the difciples came to them, and were furprized 27.
to fee their mafter in fuch earneft converfation with a Samaritan :
while fhe, taking the opportunity, retired abruptly to the town^ 28. 29. 30.
where fhe told every body what had happened ; and added, that a
perfon, who could tell her the moft fecret tranfadtions of her life,
could not be lefs than the Mefliah.

On this, numbers went out of the town to fee Jefus.

In the mean time the difciples bringing their provifion, defired 31. -

him to eat. But he told them, he had other food, which they knew 3*'

not of. And as he obferved them to be at a lofs for his meaning, 33- 34-

he added, that the work, which he was fent to accomplifh, was

more to him than food. From the time of fowing, faid he, to the

time of reaping, you commonly number four months. But our

harveft is more advanced.-^ Then pointing to the Samaritans, as

they were appearing at a diftance in crouds from the city, he added.

Our harveft, you fee, is ripe already. Thus one foweth, and ano- g

ther reapeth ; but the labours of both ftiall be rewarded — the labours

of him who firft fcatters the feed ; and of him, who afterwards reaps

the harveft — the labours of Mofes and the prophets, who went 38.

before you ; and the labours of you, the minifters of the gofpel, who

fucceed, and finifh their work.

When the Samaritans came to Tefus, there feemed to be a general •

t> 39. 40. 41.

difpofition among them, to believe in him. Many indeed openly 42-
profefTed their faith ; and all joined in requefting, that he would
return with them to the city. He complied with their defire ; and
flayed with them two days.

During this time many converts were made ; induced by the
force, and authority, of his preaching ; and told the woman, they

35. Four months, and then cometh hari'fji, was a proverbial expreffion among the Jews, cora-
monly uled at feed time.

believedj,

254 S T. J O H N.

believed, not on her evidence ; but on the evidence of Jefus himfelf.
Such divine difcourfes, they faid, as he made, could only come
from the MefTiah, the Saviour of the world.

43. 44. From Sychar, Jefus went into Galilee, avoiding Nazareth,

where he knew the people were indifpofed to receive his dodlrine.

4;. But in other parts of Galilee, he found a ready reception j for

many of the people had been at Jerufaleni, during the paflbverj

and had feen the miracles, which he had wrought, at that time.

46. 47. While he v/as at Cana, a perfoa of fome eminence came to him

from Capernaum, begging he would accompany him thither,

and heal his fon, who lay at the point of death.
4^- Jefus allced him, whether he could not believe v/ithout feeing a

miracle ?
49- The parent was under fuch anxiety for his fon, that he could

think of nothing elfe ; and again mentioned the defperate iituation,
S°' in which he lay. Jefus bad him go home, and he fliould find
S'' his fon recovered. He immediately went, believing what Jefus

had fiid. But before he got home, his fervants met him with
52- S3- the joyful news of his fon's recovery. On finding that he

had been reflored at the very hour, when Jefus pronounced him

healed, he himfelf, and all his family, became fincere converts, —
S^* This is the fecond miracle, v/hich Jefus wrought in Galilee,

after he had left Judea.

43. This feems to be the fenfe of tlie palTige. St. Matthew fays, (iv. 13.) that Jefus /^/
Nazareth; which implies, that he either left it without pafTing through it; or that he did only
pafs through it.

46. Ti,- ;3«!7iAixo,- means a voyal perfin ; or, as is generally (a'p^oki , fame per/on iff high rank
in Herod'' s court.

48. In the original it is, ExceU ye/ce Jigm and luonders, ye ivill not hdie-ve : but Bowyer
conjeftures, that an interrogation fliOi.ld be placed after ot;t£u<7>)tj, which makes the fenfe
much eafier, by taking ofF that harflmefs which accompanies our tranflation.

ST. JOHN.

255

At the next paflbver, Jefus went again to Jerufalem.

In that city near the Iheep-market, is a pool, called Bcthefda,
or the place of mercy ; which name it obtained on the following
occafion.

It had been obferved, that the water, through fome hidden
caufe, was fometimes agitated ; and that the firft perfon, who
ftepped into it, after it's having been thus difturbed, was healed
of whatever difeafe he had. Round this pool were built galleries.

I. From the beginning to the end of our Saviour's miniftry, there feem to have been four
paflbvers ; the laft only of which is mentioned by the three firft evangelifts. St. John takes
notice of them all : chap. ii. 13. v. i. vi. 4. xiii. i.

4. This account of the pool of Rethefda is full of difficulty. Dr. Hamond makes the angel
a melTenger ; and fi'ls the pool with the entrails of facriiiced beafts, which he fuppofes gave it
a healing quality. This very unphilolophical fuppofition is fufficiently refuted by Dr. Wlutby
in his annotations on the paflage.— Others again have endeavoured to folv-e the difficulty by
fuppofing the 4th verfe to be an interpolation: but too many MSS, and thofe of high
authority, oppofe this fuppofition — The beft folution of the difficulty feems to be that of
Bp. Pearce, who (in his vindication of the miracles of Jefus) fuppofes, that the pool was only
a common f^.vr.aming bath, (a'i tiie word in the- original implies) ; but that God Almighty had
during a fhor: time, endued it with the heaiiag quality liero mentioned ; as one more type,
among the many other miraculous types of the MeiGah, wliich had already been given to the
Jews. This healing quuli'-y, however impreffed, they afcribed, as they did all the operations
©f Providence, to the miniilration of angels; which St. John exprefTcs by faying, A ^ angel
came do-iun. See.

Woolfton, and others, who have taken offence at tiiis miracle, have laid great rtrefs on the
filence of Jewifli writers with regard to this miraculous pool, particularly Philo and Jofiphus.
But Phlio lived in Egypt, at too great a diiiance to examine a miracle cf fo Ihcrt a duration :
and as to Jcfephus, he evidently wrote for pagan readers; and all along lays as little ftrefs, as
he can, even on the Mofaic miracles. Much lefs ground therefore have we to fuppofe, lie would
dwell on any thing of this kind.

I Ihall conclude this note, with a few lines, which fhew how capable tl:e pool of Bethcfda Is
of furnifhing beautiful poetic images.

So, errt, an p.ngsl o'er Bethcfda's fprings.

Each morn d^fcending, fhook his dewy wings;

And as his bright, tranflucent form he laves.

Salubrious powers iniich the troubled waves.

Dap.wen.

256 ST. J O H N.

or porches, in which lay numbers of difeafed, and infirm people,
waiting for the agitation of the water.
;. 6. Jefus coming to the place, and obferving, among others, a man,

who had been afflidled with a difeafe thirty-eight years, afked
him, what expeftation he had of being healed ?

7. Very little, anfwered the man ; for I have nobody to aflift me,
when the water is troubled : and while I am making an attempt,
another perfon, more ready, fteps in before me.

8. Jefus bad him, rife, and take up his bed and walk ; which

9. command the man inllantly obeyed.

10.

It happened to be the fabbath-day, when this miracle was
performed : and fome of the Pharifees feeing the man carrying
his bed, told him, it was not lawful for him to carry a burden on
that day.

The man anfwered, that he who had healed him, bad him do
it. But on their enquiry, who the perfon was ; he could not
13. inform them, as Jefus had immediately left the place.

Soon afterwards Jefus met him in the temple; and reminding
him of his cure, bad him fm no more, left God Ihould punifli
him in a worfe manner.

The man now knowing who it was, that had healed him, in-
formed the Jews, that it was Jefus.

«S

6- From the anfwer which the man gave, this feems to have been the meaning of Jefus's
queftion.

9. It hath fometimes been remarked, with wonder, that among fo many difeafed people,
one only was fingled out to be healed. But in this, as well as every other cafe, it is impoffible
to judge, unlefs we knew all the circumftances.

1 5 . This he feems to have done with a good intention.

ST. JOHN. 257

On this ground the Jews commenced a violent profecution againft 16.
Jefus, as a violator of the fabbath.

Jefus told them, that, in imitation of God, his heavenly Father, 1;.

he confined not his works of charity to time, and place.

This only incenfed them the more, as they declared him now, 18.

both guilty of a violation of the fabbath ; and of making himfelf
equal with God.

Jefus told them, that, he adted in all things in union with God '9-

—and that the great works he had done, and the greater works, 20.

w^hich he fhould do, all tended to convince them of this truth.
The power of raifing the dead, faid he, which the Father hath; 21.

the Son hath alfo : and the power of judgment the Father hath 22.

committed intirely to the Son ; that he alfo fhould be the objedl of 23.
divine honour. So that whoever honoureth not the Son, dif-
honoureth the Father. Hence therefore he, who believeth in me, 24,

and obeyeth my dodlrine, fliall be redeemed from all that fin, and
guilt, in which a mortal ftate involves him ; and fhall inherit ever-
lafting life. For the Son of God is now come to offer falvation to z^,

fallen man ; and all, who hear, and obey his voice, fhall be faved.
For the Father, as I faid, hath committed to him both the power 26. 27.
of raifing to life; and of calling into judgment. Be afTurcd, then, 28.

the hour cometh, when all that are in the grave fhall hear his voice,
and fhall come forth : they that have done good, unto the refur- 29.

16. Some interpreters are of opinion, that Jefus was brought before the Sanhedrim; and
that the apology for himfelf, which continues to the end of this chapter, was made before that
council. This fuppofition is chiefly grounded on the 3 3d verfe, as it is plain (from John i 1 9)
that the Sanhedrim is there alluded to. If we confider our bleffed Lord's apology in this light,
it certainly receives additional dignity.

19. Some writers have brought this pafTage to oppofe the divinity of Chrift : but the natural
interpretation of it, and its conneftion with ver. 17, feem to ftand thus. My father tvurketh on
the Jabbalh) as --Mell as other licjs, in the great dejigns cf his proiiidence \ and 1 'work in like rr.aHr.er,
Therefore the Son ('ver. 19^ can do nothing of himfelf , that is , feparattly from the Father; butts,
in all things, united ivitb him.

L 1 reiflion

*58 3 T. J O H N.

redion of life ; and they that have done evil, unto the refurrcdioir
of damnation.
59. You fee then with how little juflicc, you accufe me of the

breach of a law of God, when I do nothing without his power
3'- 32- 33- and authority. If I alone bore teftimony to myfelf, my teftimony
might be fufpefted ; but I have the teftimony of John alfo, for whofe
great charader you all have the higheft clieem. You remember the
teftimony which he bore, when you fent to confult him. I urge
this merely to draw you to the truth, by the ftrength of fuch evi-
dence, as is moft fuited to you : for myfelf, I lay little ftrefs

37. on any human authority. The miraculous works, that I per-
form, are, beyond all, a teftimony, that God hath fent me. And
tho here the witnefs is invifible; yet the teftimony is evident.'

38. But your unbelief is proof againft all, for you know as little of that
God, who teftifies ; as you do of me, to whom he bears teftimony.

JO, You profefs to fearch the fcriptures, as the fountain of life; and

40. yet they ftrongly teftify of me. It is not therefore for want of

fufficient evidence, that you reje<ft the life, I offer ; but through

41. the influence of your wicked affedlions. Every thing tends to fliew

42. you, that I am not guided by any worldly views ; yet you have not
the love of God fufficiently in you, to liften to any inftruftion.

4^. But tho you receive not me, who come in God's name ; you are-
... ready to receive others, who come in their own. Nor can it be
otherwife, while a love of the world, and it's honours, lies at your
45. hearts. Think not, that I mean to accufe you. But remem-
ber, there is one, in whom you truft, even Mofes himfelf, who

30. That this is a tranfition, feems plain (as Dr. Clarke obferves,) both from the fcnfe ;
and from it's beginning, jufl: as the 19th verfe does, which begins the argument.

44. Our Saviour's telling the Jews, oi their recei'ving honour one of anolhcr, fiems to have
reference to the members of the Saaliedrim ; who were remarkable for giving each other
founding titles.

will

ST. JOHN. 259

will accufe you. For if you had believed the writings of Mofes, you 46.
could not but have believed in me, of whom Mofes teftities. But if
you believe not his teflimony, it is impoflible, you can pay any 47-
attention to my dodrine.

After this, Jefus pafTed over the fea of Tiberias, and retired c H A P.
to a mountain with his difciples. But his retreat could not be , ^^-
hid : for it was about the time of the paffover; and many people, i. 2. 3. 4
who had ken his miracles, and were going that way, heard of
him, and began to croud about him. As he faw the people 5. 6.
gathering in that folitary place, he was defirous to give them
fome refrefhment, before he fent them away; and afked Philip,
(tho with a view only to try him,) where he might procure
food to fupply fo large a multitude ? Philip told him, that all the 7-

money they had, could not purchafe bread enough to fupply every
one of them with a morfel. But another of the difciples, at 8. 9.
the fame time, informing him, that a lad there had five loaves,
and two fmall fifhes j he ordered the people, who were about ,0.

five thoufand, to fit down in companies on the grafs j and taking it.

the bread, and fifli, he gave thanks, and diftributed them, through
the hands of his difciples, among the people. When they were „.

all fatisfied, he bad his difciples gather up the fragments, that
nothing might be loft. With thefe they filled twelve bafkets. 13.

The multitude, on feeing this great miracle, univerfally declared, 14.

that Jefus was that prophet, whom they expedled. And indeed
their zeal, in a little time, arofe to fuch a degree; that Jefus, r5«

finding they were inclined, in a tumultary manner, to place him at
their head, retired from them, unobferved, to a place of folitude.

1 5. It always appears, that the multitude followed Jefus under the idea of his being that leader,
who (hould reftore their temporal grandnn-.

LI 2 In

26o S T. J O H N.

,6. ,7. In the mean time, as evening approached, the difciples tooic

boat, and coafled the lake, towards Capernaum j expecSting to take

up Jefus, on fome part of the fliore : but he no where appeared >

18. 19. and a dark, tempeftuous night came on. They were not however

kept long in fufpencc, before he came to them walking on the

40. lake. At firll: they were afraid: but when he fpake to them,

II. they gladly received him into the boat; which immediately

arrived at the place, they intended.

12. 23. 2^. The next day, the people, who had obferved the difciples had
gone alone ; and that there was at that time, no other boat near
the place; conceiving however that Jefus was in fome way,
gone to them, got into a few boats, which had juft arrived

25. from Tiberias, and went to Capernaum in queft of him. When

they had found him, they exprefled their furprize how he got

2^-- there. Jefus, inilead of gratifying their curiofity, told them,
they followed him not fo much for the fake of obtaining convidlion
from his miracles ; as for the fake of the worldly advantages,

27. which they expedted from him. Be not, faid he, felicitous about
thefe things ; but let your attention be fixed on that fpiritual food,
which is meant to be the nourishment of your fouls ; and which
the Son of man fliall give you, as the Father hath impowered
him to do.

a8^ They afked him. What they (hould do to obtain this fpiritual

food?

»9. They muft receive it, he told them, from him,, whom God

had fent.

30. They afked him, v/hat extraordinary fign he gave them of

31. being the difpenfer of this fpiritual food .'' He had fed them
indeed in a miraculous manner with earthly bread ; but could he

2 1 ,. See a note on Matt, xlv, 25 >

give

S T. J O H N. 261

give them bread alfo from heaven, as their fathers had eaten manna
in the wildernefs ?

Jefus told them, that the fpiritual food, which he meant, 32.

was much fuperior to what Mofes had given their fathers. It not
only came down from heaven; but it had this peculiar advan- 33.

tage, that it was able to nourifh them, not merely for a few
years, but for ever.

The Jews however not yet underftanding him ; Jefus told them 34- 35- 36.
plainly, that when he fpoke of fpiritual food from heaven, he
meant himfelf, and his dodrine, which they could not relifh,
while their minds ran on temporal things. But I will kindly 37-
receive all thofc, faid he, who fhall endeavour to obtain the
affiftance of the Holy Spirit of Godj and who come to me in
an honeft, and fincere heart. All fuch may be affured, on the 38.

fame evidence, on which they believe in me, tliat this is the
will of my Father alfo ; and that he hath inftruded me to draw 39. 40.
together all his faithful fervants, who believe, and obey the
gofpel ; and to raifc them to eveFlafting life.

As Jefus had now plainly pointed out his meaning; and lliewn 41.

them, that by the bread, which came down from heaven, he
meant himfelf; they began to take offence; and looking only 42.
at his earthly parentage, they cried. How inconfiftently doth
this man talk of coming down from heaven, when we all know
from what parentage he fprang ?

Lay afide, faid Jefus, thefe undue prejudices ; and endeavour
to be among thofe, whom the gracious influence of the Spirit
of God, fhall draw to me, as the heirs of eternal life ; and to be
among thofe, of whom the prophet fpeaks. They Jhall all be 45.

33. O ,.aT«^a.,w», in the original, ftiould be tranflated. It lubich comck, not He •v.-hich cemeth.
45. Seelfa. liv. 13. Jer. xx.xi. 33. 34.

43- 44-

taught-

262 ST, J O H N.

taught of God. This prophecy, Jefus added, is now fulfilled.

Every one therefore, who is difpofed to liften to this gracious
4fi. inftruftion, will come to me. — Do not however fuppofe, that
47- you fliall have any immediate revelations, or vifions from God.

His will is revealed through me ; and whoever believeth in me,

and obeyeth that will, fliall inherit eternal life.

48. In this light then I call myfelf the bread of life. The manna,

49. .■ which your fathers eat in the wildernefs, could only preferve a

50. mortal life. That is the true bread of life, which qualifies every
one, who eats it, for everlafling happinefs.

51. I call myfelf this bread, not only on account of that dodrine,
which purifies the foul, and fits it for a ftate of happinefs — but
alfo, becaufe I fhall give my own life to procure the life of the

r world. , .

52. 53. 54. This fpeech occafioned fome murmuring among the Jews : and as
58. CO. 60! Jefus, who was then teaching in the fynagogue at Capernaum,
continued in the fame figurative flile, to reprefent the faith of
his true difciplcs under the ideas of eating his fiefh, and drinking
his blood ; many of his followers took great offence, and declared
themfelvcs unable to comprehend fuch dodrines.

What, faid Jefus, if you fliould fee the Son of man, as you
hereafter may, afcending up into heaven, would not this be a
convincing proof, that he alfo defcended from heaven ? And

•63. with regard to the language I ufe, why do you conceive it in
that grofs, verbal fenfe ? It is the fpiritual application only, to

'64. which you ought to attend. But, continued Jefus, who well

knew the carnal difpofitions of many around him, I know there
are fome, who have no faith j and without faith, it is impofTible

65- for any one to feel the influence of God's Holy Spirit, which
draws him to me.

66. ' Many of Jefus's followers, taking offence at thefe dodrines,

foon after withdrew themfelves from him.

Then

ST. JOHN. 163

Then Jefus turning to the twelve, faid. Will you alfo leave s-j.
me ?

Peter with great zeal anfwered. Lord, to whom (hall we go ? 68.
Tho others may wilfully miftake your words j we are well
aflured, they are the words of eternal life : and tho others may 69.
waver in their faith, we are thoroughly convinced, that you are
the Chrift, the Son of the living God.

Be not, faid Jefus, too confident of your own good difpofitions. 70.

I have indeed chofen you twelve to be my conftant companions :
but notwithftanding that, one of you will be my greatelt adverfary.
— This was a warning to Judas Ifcariot, who afterwards, betrayed ^f;
him.

After this Jefus continued fome time longer in Galilee ; not CHAP,
chufing to go into Judea, where the malice of the Jews was fo •

determined again ft him. But as the feaft of tabernacles approached, i. 2. 3. 4. j.
his brethren, (who had yet no firm belief in him) wiflied him to
leave that obfcure part of the country, where he then was ;
and to go with them into Judea, where he might make himfelf
more known ; and increafc the number of his followers.

My fituation, and yours, faid Jefus, are very different. Againfl 6.

you the world bears no mahce; but me it hates, as one in oppofition 7.

to all it's views.

He then left them to go to Jerufalem, at their own time ; 8
and continuing a while longer in Galilee, he afterwards went
privately to Jerufalem alone.

10,

5. It is probable his brethren, like other;, had th:ir early prejadices to conquer : but we
need not fuppofe, they were thorough inf:d"ls ; or that they did not give this advice from
their hearts . It is certain they afterwards became firm believers . See Acts i. 1 4.

In,

264 ST. JOHN:

II- In the mean time, the rulers of the Jews were very inquifitive

II. to find him ; while the multitude feemed divided ; fome faying he

I J. was a good manj others, that he was a mere feducer. None how-

ever cared to fpeak openly, through a fear of giving offence to the
chief priefts.

14- It was about the midfl of the feaft, when Jefus went up to

Jerufalem : and as his manner was, he taught publicly in the
temple.

>i* It happened, that feveral of the Jews, who wiflied him ill, were

prefent } and were aftonifhed at his difcourfes. How can a perfon,
faid they, born, and educated, as this man hath been, attain fuch
knowledge ?

16. Jefus told them, they might well be furprized at this, on a fup-
pofition, that his knowledge were attained in the common way of
men; but the wonder ceafed, when they confidered his dodtrine

17. as derived immediately from God. Every one, added he, who is
difpofed in his heart to obey my dodlrine, will foon alfo learn to
know from whence it comes. A truly good man will find my
dodlrines, and his own feelings, fo entirely to agree, that this very

»8' agreement will be an evidence beyond any argument. One great
mark of truth, which my dodlrine certainly carries with it, is this,

19' it feeks not the glory of it's teacher; but that of it's great author.

Plow well qualified you are to judge of thefe dodlrines ; and with how
much fincerity you adt, may eafily be feen. That law, which you
yourfelves acknowledge — the lav/ of Mofes — ^you do not obferve.

15. It is not probable, that this knowkdge related to any part of human learning; but
merely to the fcriptures.

Even

ST. JOHN. ^65

Even at this very time, you are meditating murder ; and are refolved
to put me to death.

At Co direa a charge the Jews exclaimed, that he vi'as certainly
poiTelTed. Which of us, they cried, is refolved to put you to
death ?

Jefus taking for granted their malicious intentions, and the caufe, 21
which produced them ; did not anfwer their queftion, but proceeded
to tell them ; that the cure which he had wrought on the fabbath-
day, and which had fo much incenfed them againft him, was
not a tranfgreffion of the law, beyond what they themfclves
often pradlifed. If the fabbath-day, faid he, happen to be the
eighth day from the birth of a child, you circumcife him on that
day. And is it a greater breach of the law to heal an objed

of mifery? Lay afide therefore your prejudices; and confider

things by the rules of juflice, and equity.

Some of the Jews, obferving the free manner, in which Jefus 25.

fpoke, and knowing the defigns of the chief priefts, aflced each
other. Whether this could be the perfon, whom they intended to
put to death? He preaches openly, faid they, as if uncon- 26.
cerned. Others thought it probable, the chief priefls might be
convinced, that he was the Meffiah : while many were of opinion,
that as no one could declare the generation of the MeJJiah, Jefus could
not, according to the prophets, anfwer that defcription, becaufe every
one knew his family and parentage.

In anfwer to their objedtions, Jefus told them, that if it were not
forthehardnefs of their hearts, they might eafily convince them-
felves of his divine original; and by the greatnefs of his works, be
fully fatisfied, who fent him.

ti. Suppofed to be the cure at Bethefda.

^Im There

20.

22.

24.

27.

28. 29.

266 S T. J O H N.

30. There feemed however to be a great divifion among the people.
Some wifhed to lay hands on him ; tho nobody attempted it, as his

31. time was not yet come. Others thought fiivourably of him, and
faid, that vvlien Chrift fhould come, it was impoflible, he rtaould
Ihew greater power, than Jefus had done.

32. The Pharifees finding the attention of the people fo much engaged
by Jefus, and his dodtrine ; and at the fame time, obferving, that
a party was rather forming againft him j took that opportunity to
fend officers privately to feize him.

3j. Jefus knew their intentions ; and told them plainly, that in a

little time he fliould lay down his life, and return to God, who

34- 35- 36- had fent him: but that time was not yet come; and till then, it

was not in their power to interrupt his defigns. They however

either did not, or would not, underfland his meaning.

g The laft day of the feafl: of tabernacles was the mofl: folemn of

the whole. On that day it was cuftomary for the people to fetch
water from the pool of Siloam, which they poured out, as a drink-
offering to Cod. This was done in remembrance of the relief,
their fathers had received in the wildernefs from the water, which
Mofes flruck from the rock.

34. Some interpreters fuppofe, the expreffion, ivhcre I am, thither ye cannot come, conveys
fome menace of future judgment. But as our Saviour ufes the fame expreffion to his difciples
(xiii. 33) it cannot well have that meaning.

38. As the fcriptitre hath faid. This feems not to allude to any particular prophecy ; but to
the whole tenor of the prophetic writings. Jf it alludes to any particular pafiage, it feems to
be Ifa. Iv. 1, which begins. Ho! enjery me that thirfteth, come ye to the luaters, l£c. This
chapter was always read, during the ceremony of bringing water from the pool of Siloam ;
and it is probable therefore that our Saviour, who often alludes to vifible objeds before him,
might allude to the priefts finging, or repeating this chapter.

ST. JOHN. 267

As the people therefore were performing this ceremony, Jefus
put them in mind, that thefe waters were only the types, or figns of
that fpiritual water, which he came to give them : and alluding to
the efFufion of the Spirit, after his death, and glorification ; he com-
pared it to rivers of living water, which they who believed in him,
(hould receive, and be enabled to difpenfe.

The authority, and dignity, with which he fpake of the 40. 41. 41.
future gifts of the Spirit, drew over numbers of people to think. ^^'
favourably of him. Many faid, he was the expefted prophet,
the forerunner of the MeiTiah. Some faid, he could not be
lefs, than the Mefliah himfelf: while others doubted, only from
his having been born, as they fuppofed, in Galilee j whereas
Chrift, they knew, was to be born at Bethlehem, of the lineage
of David.

There were fome however, who were of the party of the 44.
chief priefts ; and wifhed to apprehend him. But nobody durfl
attempt fo bold an a(ftion. Even the officers, who had been 45.
fent for this purpofe, returned without performing their errand ;
and being queftioned. Why they had not brought him, anfwered, ^s.
That it was impoffible to offer violence to him. Never man,
faid they, fpake as he did.

What ! faid the chief priefls, are you alfo mifled ? Have any ^j,
of the Pharifees believed on him ? You will find none but the 48.
ignorant multitude deceived.

46. This is an exclamation, fays the pious Doddridge, which I hope we all make, when we
read the fcriptures.

49. The Pharifees had fuch an opinion of themfelves, that they ufcd to fay, nobody could
partake of the refurredlion, but themfelves ; and fuch as had connei^ed themfelves to a Pharifee
by good officei. T/jt feefli, they would fay, are accurfed; they are the footftools of the
Pharifees.

Mm 2 It

268 -St. JOHN.

S<5- It happened, that Nicodemus, who came to Jeliis by ni"ht,

5'- fat then in council with the chief prir.fts ; and ventured fo far to

oppofe their prejudices, as to afk. Whether the law condemned
any man, before he had firfl: been heard ?

52. But this only drew on him the reproof of thofe, who fat at

council with him. What, faid tliey, are you alfo the Galilean's
friend ? Look into the fcriptures, and fee whether you any
where find, that the iMefliah lhA\ arife out of Galilee ?

53- The council however finding they could do nothing effedtual

againft Jefus, put an end to their deliberations.

CHAP. In the mean time, evening drawing on, Jefus i-etired to the

^,-v-^ mount of Olives ; and early the next morning returned to the
'■ ^' temple, where, as ufual, he inftrudled the people.

3. In this employment he was foon interrupted by a body of

Scribes, and Pharifees, who brought before him a woman
4- 5- taken in adultery ; defiring to know, with great appearance of

reverence, and refpecft, whether he did not think, the ihould
be put to death, as Mofes had commanded ?

6. Their malicious defign in this inquiry, was to make him

obnoxious to the Romans, if he faid, they ought to put her to
death ; or to the Jews, if he faid, they ought not.

52. The/e«/c, I think, can only be as the words are here explained ; and not as we tranflate
them. Out of Galilee arifeih no prophet : for many prophets, Jonah certainly, and probably
others, had arifen out of Galilee : and yet the word n-f^y ijtij;, without the article, rather leads
to the fenfe, as e.xpreffed in our tranilation.

6. The intention here was juil the fame as in the tribute money. It was a national queftion.
In one cafe it was. Whether the Jews, as a free people defcended from Abraham, ought to
pay uibute ? In the other, \\'hether they had power to execute Mofes's law by putting an
adultrefs to death ?

Jefus

S T. J O H N. 269

Jefus therefore, well-knowing their intention, feemed occupied
on his own thoughts ; and being in a fitting pofture, ftooped
down, as if writing on the ground. On their urging the queftion,
he raifed hin}felf, and faid. Let him who is without fin, cafl
the firfl ftonej and then returned to his former pofture.

The Scribes, and Pharifees were difconcerted with this anfwer ;
and not chufing to put the matter on fuch an iffue, went off,
one by one.

Jefus raifing himfelf again, and feeing the woman {landing
alone, afked her. Where her accufers were gone ? And \vhether
any one had condemned her? To which fhe anfwered. No one. n

Neither, faid Jefus, do I pafs any judicial fentence upon you ;
but reprove you only for your wickednefs, and exhort you to fin
no more-f-.

On another occafion, as Jefus was inflrucfting the people in
the nature of his religion; and telling them, he came into
the world to difpel ignorance, and wickednefs ; and through
faith to lead mankind to eternal lifej it happened, that fome
of the Pharifees were among his hearers ; who thinking, from
a part of his difcourfe, that they had gained a good handle a^ainfl
him, told him, that as he had borne teftimony of himfelf, his
teflimony could not be true.

Jefus anfwered, that to thofe, who were difpofed to hear the
truth, his own teflimony, was fufiicient : but as they were
not fo difpofed, they required other evidence. They judo-ed,
he faid, according to the prejudices of the world. But it v/as

t This account of the woman taken in adultery is omitted in feveral evangelifteries, and
in fome MSS ; probably becaufe it gave offence; as if Jefus had encouraged adultery. It
is plain however, that Jefus refufed only to condemn the woman in a mag,j}c>ml ca^aaty. Js
aftnntr he condemned her, aud bad her> m mare.

10.

iz.

'3-

14.

not

tyo S T. J O H N.

15, 16. not his bufinefs at prefent, to pafs fentence upon them. Yet

the teftimony which I offer, faid he, is not my own, but is

>7- united with my Father's. The law is fatisfied with the

18. teftimony of two perfons. Mine is not fingle. The mighty

works, which I have performed, are my Father's evidence

for me.

'9- The Jews afked, whom he meant by his Father ?

Jefus told them, their hardened hearts prevented their liflening
to the divine truths, which he unfolded. If they had known
him, they would have known his Father alfo.
20. 2J. Thefe things were fpoken in the temple; but nobody durfl

offer to apprehend him.

Jefus added. Your defigns againft me cannot take place till

the time of my fuffering arrives. I fhall fpeedily leave you:

but if you continue to oppofe the truth, you will die in your

fms, without being able to follow me.

22. The Jews in derifion, alking, whether he would kill himfelf

23- to prevent their following him ; he told them, his words had
a very different meaning. He meant to exprefs to them their
low, and earthly difpofitions, which if not amended, would

24- for ever difqualify them for fpiritual enjoyments. It was for

15. 16. 17. I infert the following explication, which I have met with, of thefe verfes,
that the reader may judge for himfelf.

The word xftnu has a double feri'e. It fignifies both to form an opinion of, and to condemn
judicially. In this place, fuppofe we underlland it to mean, forming fuch an opinion, as ajudgi
does, before he paffes fentence ; let us fee what would be the meaning of the paflage. Chrift fays,
1 judge no man. My kingdom is not of this world. I do not no^M judge you. Yet if I (hould
judge (and I have given you, in the preceding verfes, a flight intimation of the opinion I
have formed of you) it is a very ferious matter : for my judgment is true, as the Father, who
hath fent me, is with me, and affifts me informing a right judgment. — 17. But to return
to your accufation of me. You fay my record is not true. Now it is written in your
law, &c.

this

ST. JOHN. 271

this reafon he told them, they fhould die in their fins ; which
they certainly fiiould do, unlefs they purified their affedlions by
believing in him.

The Jews then defiring him to give them a more particular 25. 26.
account of his pretenfions j he told them he had already repeatedly
declared by whom he was f^nt. Were it not, added he, for
the hardened impenitence of your hearts, I could open many
things to you j but I fliall leave with you this one confideration — <
that I received the dodtrines, which I have ever taught, from
the high authority, to which I have always referred.

The Jews flill expreffing their dilbelief; Jefus added. After 27.

you have put me to death, it fhall then be more evident to 28. 29.
you, from the great circumflances, which Ihall follow that
event; that all my pretenfions from the Father, and of adling
in concert with him, were true.

The dignity, and force, which accompanied thefe laft words 3°-

of Jefus, were fuch, that many profelled their belief in him. 3«.

Jefus affured them, that if they continued in that profeffion,
they fhould be his difciples indeed. You fhall know the truth, 32,

faid he, and the truth fhall make you free.

This fpeech again excited the malice of the unbelieving part 33-

of his audience. What ! faid they, can we receive any higher
degree of freedom, than we have already received from Abraham ?

Jefus told them, that wicked people were always flaves, faft 34.
bound in the fetters of fin. The flave, faid he, is not properly 55-

a part of the houfehold ; but the fon certainly is ; and he, 3^'

33. In the text it is, tiey an/wereJ, that is, in ftrifl grammar, they who had jull profeffed
their belief, anfwered. But we cannot reafonably fuppofe, either their faith to be fo very incon-
ftant— or that fuch a fpeech fhould fhafce it. But grammatical niceties are not always obferv-
ed. — The Jews muft have meant this freedom in a fpiritual fenfe; for in a temporal fcnfe the
nation had been often in bondage.

whom

272 S T. J O H N.

whom the fon, under the authority- of the father, fhall make
37. 38. free. That you are defcended from Abraham, I allow : but
as you oppofe me with fuch malice, becaufe my doftrine is of
too pure, and heavenly a nature for you, you plainly fliew,
whofe children you are.
59- The Jews afked, Whofe children they could be, but the children

of Abraham ?

If you were the children of Abraham, faid Jefus, you would

40. do the works of Abraham. But by your malice to me, who
have told you the truth, you plainly fliew, that altho you
are defcended from Abraham, you pofTefs none of his fpirit.

41. Your actions difcover your true father.

We are no idolaters, faid the Jews : we worfhip one God,
whofe children we are.

42. If God, faid Jefus, were your father, I, who come from God,
and have tcftified myfelf as fuch by my works, might expedl your

43. love. But you allow not my authority, becaufe you cannot bear

44- my dodrine. They, who do the works of the devil, are the
children of the devil. He was an enemy to all truth, becaule he

45- had no truth in himfelf. And thus the only caufe of your
oppofition to me, is, becaufe I tell you the truth. Either

46. believe my authority ; or difprove it. An honeft, fincere heart

47. is all that is wanting for the reception of God's word. You
have not this ; and certainly therefore are not the children of
God.

48. The Jews then In great wrath, began to tax him with madnefs ;
faying, he was woffe than a Samaritan.

49. Jefus told them, that every thing they laid to his charge,

50. was founded merely on the obedience he paid to God; whofe glory
he fought ; and who would, in his own time, vindicate his

word.

^ T. JOHN. 873

word. It fhall then appear, faid he, that they, who obey my
doftrine, fhall never fee death.

What ! faid the Jews, with great eagernefs, are you greater than 52. jj.
our father Abraham and the prophets ? Yet they are all dead.
Whom do you make yourfelf ?

Jefus anfwered, he made not himfelf greater, or lefs. His honour 54.

was from his Father; whom they called their God. But their 55.

hearts, and dodlrines were as oppofite to almighty goodnefs ; as
his were acceptable to it. Your father Abraham himfelf, faid he, 56.

rejoiced to fee my day; and confidered it as the completion of all his
hopes.

What, faid the Jews, have you, who are not fifty years of age, 57.
feen Abraham ?

Be afTured, faid Jefus, that before Abraham was, I AM. 58.

On this, their rage exceeding all bounds, they took up ftones
to put him to inftant death : but as his time of fuffering was not
yet come, he miraculoufly paffed dirough them, and left the temple.

Soon after, as Jefus was on the road with his difciples, they ix.
met a man, who had been born blind. The difciples fuppoiing, ^-^-^

that

S9-

58. One fliould imagine, that Chrift's aflerting his divinity in the -very fame luords, which
the Almighty ufes (Exod. iii. 14) would be fufficient to eftablifli that great doftrine, ifws
had no other proof.

2. Who did fin, faid the difciples to our Saviour, this man, or his parents, that be ivas born
blind?

What they meant by his parents finning, is intelligible enough ; but what they meant by the
man's oivn finning, before he was born, is not fo eafy. It could rot relate to any notion of
original fin, for that was no particular cafe ; and fome particularity in the cafe was implied Jn
the queftion. The moft obvious foluiicn of the difficulty, is, that the tranfmigration of fouls
was, at this time, a popular opinion among the Jews : fo that, a foul, which had Ur.ned in
one body, might afterwards be puniflied in a more imperfeft one. That this opicion pre-
vailed among the Jews, appears from the writings of Philo. Jofephus alfo (De bell. Jud.

274 ST, JO H N.

that mifery of eveiy kind was intended as a puniHitnent for 4in ; and
obferving here an inflance of a perfon'fe' being punifhed, before he
was able to commit fin, they weni perplexed with the difficulty, and
laid it before their mafter.

3. Jefus told tlieni, there was no occafion to fuppofe that the mil

lady before them, was meant at all as a piinljlrment — that temporal
evils were laid on men, fot- other caufes — fometimes to try than,
4. 5, , — fometinies to make them the injirumefifs of God's glory. You fee
particularly, faid he, that thefe maladies among men afford me rnany
opportunities, while I continue in the world,, of manifefling the
power of God; and proving the truth of religion.

Having fiid this, he touched the eyes of the blind man with a

7- little clay, which he had made on the fpot ; and bidding him go,

and wafli in the pool of Siloam, he was from that moment perfectly
reflored.
*• 9- 'o- They who had {tzn the man fcr many years, fitting blind, and

begging by the road-fide ; and feeing him now fo perfectly reflored,
could fcarce believe him to be the fame perfon^ but calling him,
queflioned him on the fubjecl. - ' - ■ ''''^

i-i.; The man told them, that a perfon, named Jefus, had healed

12. him; and related the circumflances of the cure: but he could not
inform them, what was become of his benefactor.

13. Soon after, the affair coming to the Pharifees, they aifembled
14. 15. in council ; and fent for the man; aiTcing the fame queftions, and

lib. 11. c. 12) confirms it ; and the author of the book of Wifdom feems to allude to the fame
dodrine, when he tells us, that being good, he came into a body undejikd. Chap. viii. 20...
Others, not fatisfied with this folution, contend, tliat the Jews ofthofe times believed they
were punifhed, not for their own fins, but for the fins of their forefathers.

7. Blindnefs, occafloned by difeafe, had been cured ; but to give fight to a man born blinds
was cenfidcred by the Jews, as one of the charadleriilics of the Meffiah; (fee Ifa. xxxv. 5)
and for this reafon it is probable the Pharifees were fo delirous of difproving the miracle.

receiving

ST. JOHN. 275

receiving the fame anfwers, which the people had done before. The
great offence was, that the miracle had been wrought on the fib-
bath-day. Many therefore faid. It was impoliible that Jefus could ,5.

be a perfon fent from God, becaufe he had prophaned the fabbath.
Others thought it was impoflible for a finner to perform fiich a
miracle. They allced the man therefore, what he thought of the 17.
perfon, who had opened his eyes ?

Certainly, faid he, I think him a prophet.

The Pharifees iiill feeming to doubt the fadl, fent for the parents ig.

of the blind man j and enquired of them. Whether this man were 19.

their fon ? Whether he had been born blind ? And in what man-
ner he had received his fight ?

They anfvvered, lie was certainly their fonj and had certainly
been born blind : but by what means he had recovered his light
they knew not. But he was of age, they faid : and was able to give
them the beft account himfelf.

This cautious anfwer was dictated by fear; for the Sanhedrim
had determined to excommunicate any perfon, who (hould acknow-
ledge Jefus to be the Meffiah.

The Jewifh rulers then again called the blind man himfelf j
and bad him attribute folely to God the gracious cure, he had
received. As for this Jefus, faid they, we know him to be a fm-
ner.

Whether he be a finner, or no, anfwered the man, I know not.
One thing I know, that I was blind, and now fee.

They then afl^ed him again, in what manner his eyes had been 26
opened ?

The man, vexed at their malicious, uncandid fentiments,
anfwered, that he had already told them to no purpofe. Do vou
want the means, faid he, of being convinced ? ^ or have any of you
an intention to become his difciple ?

Nn 2 '••j::;;7.Qn

20,
21.

22. 23.

27'

276 S T. J O H N.

28. On this they reviled him, calling him a difclpic of Jefus : but

29. for themfelves, they acknowledged no mafter, but Mofes. Td
him they knew God had revealed his v/ill : but as for this Jefus,
they knew not from whence he was.

30- Full of that noble fpirit, which truth and gratitude infpired, the

man anfwered. Why, this is a wonderful thing, that you know

not from whence he is, tho you fee he hath wrought fo great a

1. 32- miracle. Could a fmner have fo much favour with God ? When

did you ever hear before, of a peifon's opening the eyes of a man

•33. born blind ? If- he had not been fent by God, he could have done

nothinij'.

34. This was more than the pride of the Pharifees could bear.
What! fiid they, (hall fuch a fmful wretch as thou art, inftrud

- us ?

On this they Immediately excommunicated him,

35. Jefus hearing what they had done, found the man, and afked
him. Whether he believed in the Son of God ?

36. Tell me, faid he, who he is, that I may believe in him.
3/. Jefus anfwered, I, your benefadtor, am he.

.jg:. On this the man, with great devotion, falling down before

him, exprelled his faith in the ftrongeft terms.
39' Jefus, in allufion to the cafe before him, added, that his

do6trIne was intended to make a great difcrimination among men.

They whofe blindnefs proceeded from mere ignorance, fhould

b2 taught to fee ; while they who faw only through pride, and

prejudice, fliould be left in their wilful blindnefs.

40. Some of the Pharifees, who were prefent, fuppofing that the

latter part of this fpeech alluded to them, alked him. If he thought
them blind ?

.4»* If, faid Jefus, you are among thofe, who are blind through

ignorance, you are not thofe of whom I fpake. But if your

blindnefs

1 . Our Saviour here probably alludes to tlie ceafing of the Mofaic law ; as fuperfeded by
the f^ofpel ; which became now the only allowable way Into the iheep-fuld. Or he may mean,
that the Pharlfees were falfe teachers, even of the very law they tauglit. — Sir Ifaac Newton,
in his remarks on Daniel (p. 148) obferves that Jefus made thefe alluAons to the (heep, that
were kept in folds near the temple, for facrifices.

5. It was ufual in eaftern countries for ihepherds to lead their flocks out to paflure, to the
found of the pipe. In fome countries it is yet praftifed.

j6. Moll probably this is fpoken of the Gtntilcs.

different

ST. JOHN. 277

blindnefs proceeds from prejudice, and voluntary error; you are

fiot only blind j but your blindnefs is guilt. You profefs to be CHAP,

teachers of the people : but confider well under what authority ,_,_ 1^

you adl; and what dodlrines you teach. He that enrereth not »•

the fheepfold by the door, may well be fufpecfled. The true 2.

fhepherd enters by the door, and performs all the offices of a 3. 4.

good pafcor. His llieep, in return, know, and follow him. But 5,
a ftranger, whofe voice they know not, they will avoid.

The Pharifees, not feeming to underiland this allufion, Jefus g.
fpoke more plainly.

I, faid he, am the only door, through which the fheep-fold 7.

can be entered. All, who pretend to open the door of filvation, 8.
in oppofition to me, are deceivers : tho none, who are fincere,
and defirous to fee the truth, can be deceived by them. Whoever

therefore enters through me, (hall find paflure, that will nourifli 9.

him to eternal life. The impoflor has no end, but to deflroy 10.
for his own advantage. My end is to give life, and immortality.

I am the true fhepherd, ready to lay down my life for my flock. n.

The hireling feeth the wolf coming ; and without any affedlion 12.
for his flock, leaveth them to be deflroyed. He leaveth them,

becaufe he is a mere hireling, and careth not for them. The 13. 14.

true fliepherd is united to his flock. He and it are united, as 15.

the Father and the Son are united. Other flieep alio I have of iS.

«7S S T. J O H N.

different folds ; them alfo will I draw together, and unite with
17- thefe. It is the ad: of laying down my life voluntarily, anfl

'8' taking it again, that is fo agreeable to my Father. The malice

of my enemies could have no effeft againft me, unlefs I chofe

myfeif to lay down my life. By my power of taking it again,

may be feen my power of laying it down. Yet in this 1 adl

entirely in concert with my Father.
19. Thefe difcourfes, tho not clearly underftood, occafioned much

2d. divifion among the people. Some faid, that Jefus was plainly
^'* mad ; and did not deferve attention. Others faid, that the late

great miracle he had wrought on the blind man, undoubtedly

refuted that charge.

22. 23. jj. happened, about this time, that as he v^^as wallcing in the

portico of the temple (for it was in the winter feafon near the
H- time of the Maccabean dedication) that many of the Jews, who
were there, coming about him, defired him to fpeak in pLiin
, language, whether he were really the Meffiah ?

^S- Jefus knowing their malicious intentions, told them, if their

hearts had not been hardened, he had faid enough already to
convince them. The miracles, which he wrought, bore fuliicient
tefbimony to ,the authority, under which he ailed. But your
2^- unbelief, faid he, arifes not from the want of evidence ; but
*7' from the want of an honefl;, fmcere heart. They who are
ai. well-difpofed, will hear, and attend to me ; and by perfevering

in their obedience, will refill: every difficulty in this world, and

23. Solomon, as Jofephus informs us, not finding room enough on mount Sion for the
completion of his defign in building the temple, raifed a mafly wall from the bottom to the
top of the mountain; and filling up the intermediate fpacc with earth, founded upon it a vail
portico; part ofwliich continued in the fecond temple, and was known by the name of Wo-
mon's porch.

inherit

ST. JOHN. 279

inherit eternal life in the next. No violence, nor outward force 29. 30.
of any kind, can affed them; through the influence of my
Father ; with whom I adt in perfed: union. .' :

This latter fpeech excited the indignation of the Jews fo much, 31 •

that they took up ftones to put him to death.

Jefus reminded them of the many great works he had donej 3--

and aiked them, for which of thefe they meant to deftroy him ?

The Jews told him, their indignation was excited, not for
his good works; but for his blafphemous difcourfe; and for 33-
making himfelf equal with God, tho he was only a mere man.

How perverfely, anfwered Jefus, do you behave? Are not
they, who aft under the authority of God, ililed Gods in your 34-

law ? And if you allow this ; how is it, that you are fo offended
at me, for calling myfelf the Son of God; wlien I ad fo .35. 36.
evidently under God's power, and authority ? If I perform
not works beyond the power of man to perform, I claim no 37-

credit. But if you fee me perform fuch works, as no human
power can effeft ; tho you pay no credit to me on my own ac-
count ; yet believe me at leaft on the credit of my miracles.

This explanation, inftead of foftening their rage, excited it.
But Jefus paffed through the croud unobferved; and leaving
Jerufalem, retired to the parts about Jordan; where John 4°'
had formerly baptized.

30. /, and my Father are one. This text is brought among the firil, to prove the di'.'inity of
Chrift. If the proof depended only on the terms, perhaps it would not be fo ftrong : for we
have the words i» wa-i, v.here unity of nature is not intended. He that planteth, and he that wn-
leretb, m «ffi : they concur in one deflgn. But certainly the words receive great force from the
33d verfe; which (hews, that the Jews, who mufl have underllood what our Saviour mtant,
conceived them as a claim to divinity.

Here

38.

39-

28o ST. JOHN.

41. 41. Here many came to him in his retreat, and believed on him,

faying, John wrought no miracles, as Jefus doth; while all
that John teftified of Jefus, is true.

In the village of Bethany lived a family, for whom Jefus
had always expreffed much regard ; confifting of a brother, and
1.2.3.4.5, two fifters, Lazarus, Martha, and Mary; the laft of whom was
the pcrfon, who anointed the feet of Jefus, and wiped them
with her hair. The brother bemg taken ill, the two fifVers im-
mediately fent to inform Jefus ; who returned an anfwer, affuring
them that their brother's illnefs fhould not end in death ; but
was intended merely, that religion, and the glory of God, fliould
be more confirmed.

After this, he continued two days, where he was ; and then

told his difciples, he propofed to return into Judea ; which

S. furprifed them not a little, conlidering the late ill-treatment he

had met with there.

9. to. Jefus told them, that as men walk fafely in the day ; and fear

dangers only in the night; fo he was in no danger, till the

II. appointed time of his fufferings arrived. He then informed them,

that their friend Lazarus was afleep : and he went to awake

12. 13. 14. him. But the difciples not underftanding him, he told them

*^* plainly that Lazarus was dead. And I am glad, faid he, that

I was not with him before; as I fhall now be enabled to

confirm your faith by a great miracle.

10. Our tranflation renders it, bccaufe there is no light in him. It makes much better fenfe>
to tranflate it, becau/e there is ng light in it — that is, in the world.

Thomas

ST. JOHN. 281

Thomas was the only one of the dlfciples, who feemed to 16.
doubt what his mafter had faidj and could not help difcovering
his doubts by fome expreffions of defpondency.

In the mean time Jefus began his journey to Bethany; where 17.

he found that Lazarus had now lain four days in the grave. As 18. 19.
Bethany was within two miles of Jerufalem, many people from
the city, (acquaintances of Martha, and Mary,) had come to
confole them in their diftrefs. It happened therefore, that
many witnelTes of this great event were aflembled.

Martha hearing of Jefus's approach, went to meet him ; and 20.
exprelTed a wifli, that he had arrived fooner. But even now, 2,.

faid (he, I know, that whatever you allc of God, ihall be 22,
granted.

Jefus told her, her brother /hould rife again. 23.

I know, faid Martha, that he fhall rife again at the laft day. ^. •

Jefus faid. Through me, is the refurredlion to eternal life. 25.

He that believeth in me, tho he were dead, yet fhall he live; 26,

and whofoever liveth, and believeth in me, fliall never die.
Do you believe this ?

Martha with great confidence expreffed her firm belief, that 27.
he was the Chrift, the Saviour of the world.

Jefus then ordered her to call her fifter; who immediately 28. 29. 30.
left the houfe, and was followed by the Jews, who were ^'" ^^'
with her; and who fuppofed flie was gone to weep over her
brother's grave. She found Jefus in the place, wliere Martha
had left him; and falling down before him, expreffed the fame
wifh her fifter had done, that he had been prefent, before her
brother's death.

16. Some commentators fuppofe, and among them Dr. Clark, tliM when Thomns fays
That -xf. ;>,ay dJe •i.uth Inm, he means with Jefti,. The words may fav^ar either fenfe^ but I
thinlc the fenfe I have taken, the more probable,

^-^o ' Jefus

38. 59-

282 S T. J O H N.

33. 34. Jefus feeing the diftrefs, and afflid:ion of tlie whole company,

was obferved to weep. Then turning to them, he afked where
they had laid him ?
35. 36. 37. As they were going to the place, the Jews feeing the concern,
which Jefus expreffed ; and concluding from thence, how great
his afFe<ftion was to Lazarus ; afked each other. Why a perfon, who
could open the eyes of the blind, could not alfo have healed the
difeafe, of which Lazarus died ?

When they came to the grave, Jefus looking round him with
a figh, bad them remove the flone, which clofed it's entrance.

Martha told him, that as the body had now lain four days in
the grave, it was by this time turned to corruption.

Did I not tell you, faid Jefus, that if you would only believe,
you ihould fee the power of God ?

They removed the ftone therefore, and Jefus having prayed to
God in the audience of the people, that they might all confider
the miiracle he was about to work, as an appeal to almighty power ;
cried with a loud voice, Lazarus, come forth. On this he rofe
from the tomb, bound, as he was, with grave-cloaths ; inftantly
reftored to perfed: healths

^-. This great miracle had it's effedt on many of the Jews, who im-

.6. mediately profeffed their belief in Jefus. . But there were fome,

who went to the Pharifees, and gave them an account of what they
47. had feen. On this the chief priefls, and Pharifees, immediately

called a council, to confider, what fhould be done with Jefus ?
3 His miracles, they agreed, were undoubted ; but if he were thus

46. Here we have a moft aftonilhing inftance of that hardnefs of heart, which juftifies our
blefled Lord's remark : If ihey hear mt Mo/es, and the prophets ; neither ■will they be perfuaded,
tho one rofe from the dead.

48. This is an inftance of true political wifdom—»«i'f/- to truft Cod luitb any event; but
however contrary tojujiice, to follow the line of hitmctn prudence,

fuffercd

40.

41. 42.

44-

ST. JO H N. 2S3-

Tuffered to go on; the people would rife in his favour; and the
refentment of the Romans would of courfe follow.

Caiphas, the high prieft, who prefided in the council, faid. It was 49- 5®-
eafy to determine what to do. Whether Jefus were innocent, or
guilty J his death was certainly a matter of expediency ; and it was
right, that he fhould die for the benefit of the whole people. This s'- S*-
fpeech of the high-prieft's was much taken notice of afterwards,
as containing a kind of prophecy, that Jefus fhould die, though
in a different fenfe from what he meant it, for the nation of
the Jews : and not for that nation only ; but for all the children
of God, however difperfed over the face of the earth.

The council having determined therefore to put him to death, 53.

inquired next into the propereft method of executing their defigns.

Jefus, in the mean time, to avoid their malice, retired privately 54.
to Ephraim, a town in the wildernefs.

Soon after, the paffover was celebrated ; and many Jews, accord- 55.

ing to cuftom, came to Jerufalem, before the feaft, with a view
to purify themfelves properly for it, according to the law. Among 56. 57.
all thefe Grangers diligent fearch was made to find Jefus; for the
chief priefts had iffued a ftrid order, that whoever knew where
he was, fliould give immediate information to them. c H A p

Jefus however inftead of going diredtly to Jerufalem, went firfl
to Bethany : where being invited to fupper, Lazarus, who had been

55. The Jews could not enter the tabernacle, nor partake of the facrifices, till they had
been cleanfed by the water of feparation, and other ceremonies.

2. This feems to have been Simon's fupper, mentioned Matt. xxvi. 6, As to Martha's
ferving in another perfon's houfe, it is probable, that thefe afts of good neighbourhood were
common in Jewiih villages. The chief difficulty is, with regard to Mary. All the evange-
llfts mention this fac'l ; but St. John is the only one, who fpecifies the perfon. If St. Luke
alludes to the fame fact, he reprefents a woman, as a fmncr, whom from other pafTages in
fcripture, we had reafon to believe of an irreproachable character.

002 raifed

XII.

4- 5-

284 S T. J O H N.

raifed from the dead, was one of the company j and Martha waited
on them. Mary in the mean time bringing a box of very coftly
ointment, which fpread an odour through the whole houfe, anointed
the feet of Jefus, and wiped them with her hair.

At this Judas Ifcariot taking great offence, faid. It would have
been much better to have fold the ointment, and to have given

the produce of it to the poor. Not that he had any regard for

the poor j but he was a difhonell: perfon ; and as he carried the
purfe, and took out of it what he wanted for his own private
occafions, he wifhed to have it as well replenifhed, as he could.

Jefus gave him a public rebuke j and commended Mary, who
had pioufly anointed his body, as he faid, for his approaching burial.
You have the poor, he added, always with you : but this is an
extraordinary occafion.

As it was foon known, that Jefus was at Bethany, numbers of
people reforted thither from Jerufalem, both to fee him, and alfo

,0. ■ to fee Lazarus, whom he had raifed from the dead. This brought
Lazarus alfo into danger from the chief priefts ; who, in their
confultations, determined to put him likewife to death ; as it

n. was evident^ that, through him, many of the Jews believed on
Jefus.

12. Jefus was now become fo refpeded by the people, that it was
no fooner known, he was at Bethany, and intended to be at the
paffover ; than crouds of people, who had come from all parts

13. to Jerufalem, went out to meet him ; carrying palm-branches in

3. This is the aftion to which the evangelift refers chap. xi. 2.

4. Judas Ifcariot is fuppofeJ by many to be the fon of that Simon, who entertained Jefus.
6. This is fuppofed by fome interpreters to be the meaning of the original, he bare luhat

•was fut therein ; that is, he lock out, oi purloined \\..

their

ST. JOHN. 285

their hands, and crying, Bleffed is the king of Ifrael, who cometh in
the name of the Lord.

In this triumphant manner, riding upon an afs's colt, Jefus H-

entered Jerufalem j fulfilling that prophecy of Zechariah, Fear not 15.
daughter of Sio?t, behold thy king cometh, fitting on an afs's colt. His 16.

difciples however, at this time, recolkaed not the completion
of the prophecy: but after his refurredion, their faith was greatly
confirmed by it. The people, in the mean while, thought of ^7-

nothing, but of the great miracle, which Jefus had performed in i8-

raifing Lazarus from the dead j which was indeed the principal
caufe of their thronging together in fuch multitudes. The Pha- 19.

rifees therefore durft not at prefent, attempt to oppofe a perfon
of fuch popularity.

There happened to be, at this time, in Jerufalem, certain Greeks, zo.

who came, as many other foreigners did, to worfliip, during the
folemnity of the paffover, in the outward courts of the temple.
Thefe ftrangers having heard of the fame of Jefus, and being foli- ■ 21.
citous to fee him, found out Philip j and defired him to carry them
to his mafter. Accordingly Philip, and his brother Andrew, 22.

acquainted Jefus with their defire. Jefus took the oppor- 23.

tunity of thefe ftrangers inquiring after him to inform his dif-
ciples of that great event, when" the gofpel Hiould be manifefted,
not only to a few Greeks, but to all the nations of the earth.

Yet as a grain of corn, faid he, dies, before it produces 24.

its increafe; fo muft the Son of man die alfo, before his doc-
trines are propagated. In the mean time, let me forewarn you 25.

15. Zech. ix. 9, and the note on Matt. xxi. 9.

22. It does not appear from tlie text, that Jefus faw the Greeks ; tho it is moft probable
he did. But the evangelift mentions them only as an Lntrodudion to what Jefas faid,
with regard to the future progrefs-of the gofpel through the world.

286 S T. J O H N.

tp exped a time of trial. He who avoids the dangers, to which
his religion leads him, for the fake of any worldly advantage, ne-
26. 27. gleds his beft intereft. But if he follow my fuiferings ; he fhall
partake of my glory. Human nature, no doubt, is diflurbed at
fuffering : I am myfelf inclined to fay. Father, fave me from this
hour : but I know the end of my coming into the world, was to
meet this hour.
2 J, Jefus then looking up to heaven, exprefTed, in a flrong ad: of

devotion, his intire refignation to the will of God. Glorify thy
name, faid he, O God, in me, as thou thinkeft fit. On this an
awful voice from heaven proclaimed j I have already glorified it ;
and will exalt it with increafmg glory.
20, The people, who flood around, heard the voice; and fome

of them thought it was thunder. Others fuppofed, it was an
angel that fpake.
30. Jefus told them, that the miraculous voice they had heard,

came not on his account : but as a teflimony from heaven for
their fakes ; to convince them of the manifeflation of the glory
,,^ of God ; which was fpeedily to take place — when the powers
of darknefs, faid he, fhall be reflrained, and when I fliall be
lifted up, and draw all nations unto me. In this Jefus
alluded to the manner of his death ; and to the celebrated
type of the brazen ferpent in the wildernefs.

27. As all the pointing of the new teftamentis arbitrary, great alterations of the fenfe may
often be introduced merely from different pointings ; as in the inftance of this verfe. We
read it ; What Jhall I /ay ? Father fave me from this hour. b/c. But it conveys a very different
and a better fenfe, if it be pointed thus: What. JhalLl fay? Father^ fave me from this hour?
but, ^c.

29. Wetilein ingenioufly conjedures on tlus pafTage ; that the Greeks thought it thunder j
but that the Jews, who underftood the words, thought an angel fpoke.

What

32.

33-

S T. JO H N. 2^7

What Jefu5 had juft laid, brought on an inquiry frorn 34*

fome of the Jews about the Meffiah. The law fpoke of Chrift;
as abiding for ever ; and they wifhed to know how that was
reconcilable with his being lifted up, or taken away ?

Jefus knowing that they afked the queftion with no good 35* 3^-
defign, inftead of a dired; anfwer, gave them warning, not
to negledl the prefent opportunity. They now, he told them,
enjoyed the advantage of the light : but if they refufed to walk
in it, they lliouU be left in that darknefs, which they preferred.

Having faid this, he left Jerufelem, and retired privately to
Bethany.

37-

Thus, notwithftanding the many miracles, which he wrought,
numbers, who faw them, did not believe in him; according jff.
to the prediction of Ifaiah, Lord, nvho hath believed our report?
and to whom bath the arm of the Lord been revealed? And
indeed it was impoflible, that fuch people, as Ifaiah defcribes, 39. 40. 41.
when he forefaw the glorious manifeftation of Chrift's kino-dom,
could be difpofed to believe the gofpel : T'ou hear, fays he, but
underftand not ; yen fee, but perceive not. For the heart of this
people is fat, and their ears heavy, and their eyes Jlmt, fo that they
fee not laith their eyes, nor hear with their ears, 720r underftand
with their heart, that they may be converted, and I JJmcld heal
them,

Notwithftanding, however, many of the principal Jewifh rulers 42. 43.
believed on him: but were too much blinded by the fathion of

34. From the words here ufed, it is evident, that the Jews confidered the expreffion.
Sea of man, to belong to the Meffiah, in the fame manner as Son of God.
4U See Ifa. vi. 9.

the

288 S T. J O H N.

^..^ the world, and too much afraid of giving offence, to make a

public confeflion of their faith.

41- 45- On another occafion, as Jefus was fpeaking to the people in

general; he told them, that a belief in God, and in him, were

fo clofely united, that it was hardly poffible to believe in one,

46- without believing in the other. He who believeth in me, faid

he, fliall find the glorious effedls of being reftored from darknefs

47- 48- to light. But he, who doth not believe in me, tho he may

live fecure from any judgment here (for I came not at prefent to

judge the world, but to five it) fhall hereafter find himfelf

called into judgment for rejecting that gofpel, of which he once

49- had fo gracious an offer ; and which, if he be not hardened in

S°- wickednefs, he muft acknowledge to have come from God ; through

whom I fpeak ; and in whofe name I publifli everlafting life.

CHAP. Jefus now knowing, that the time of his fufferings approached

< ,^— ^ (for Judas he kgew had determined to betray him) refolved, before

'■ ^' ^' he fuffered, to give his difciples a proof of that humility, on

which he laid fo great a ftrefs ; and likewife an inftance of that

4- love for them, which he had ever fhewn. He arofe therefore

5. from fupper ; and turning his upper garment afide, girt himfelf
with a towel ; and pouring water into a bafon, began to wafh

6. the feet of his difciples. Coming in courfe to Peter, that difciple

7. w^ould not fuffer him to perform fo mean an office for him. But
Jefus told him, he fhould afterwards, explain the reafon of what

5. Barclay in his apology, (p. 467) contends, that wafhing feet is as much an ordinance
of the gofpel, as baptifm, or the Lord's fupper : and fo the church of Rome ft-ems nearly to
confider it. But it appears plainly to have been intended by Jefus only as an e.\ample of
humility to his difciples, juft as, on another occafion, he fet a little child before them. It has
not the air of a divine ordinance — it is not mentioned in any other place; or by any other
fvangelift — nor was it conceived in that light by the early Chriftians.

ST. JOHN. 289

he did, Peter however ftill refufed. On this Jefus alluding to s.

that purity of mind, of which wafiiing was an emblem, replied,

that if he waflied him not, he fhould have no part with him.

Peter entering into his mailer's allufion, wiflied, as that was the 5,

Ciife, that not only his feet ; but his whole body might be waflied.

Jefus flill continuing the aliufion, told him that, as a perfoa ,0

throughly clean, might eafily wipe off a little cafual dirt, which

he might receive in travelling ; fo a perfon well-grounded in

his religion, would have only the common infirmities of nature

to contend with. But, added Jefus, notwithftanding you all

ought to be in this ftate of purity; I know it is otherwife.

This he fpoke, alluding to that difciple, who, he knew, would ,,

betray him.

After Jefus had thus waflied his difciples feet, he drew his gar-
ment again around him, and fat down. Then turning to them,
I have now given you, faid he, a great, and memorable indance
of that humility of mind, which I have always prefTed upon you,
as the leading virtue of the gofpel. If I have fhewn fuch humility ij.

to you ; you ought certainly to fhew it, on all occafions, to each
other. For whatever the mafter does, cannot be thought unworthy g

of the difciple. All thefe things I lay before you ; and you liften
to them : but happy only is he, who makes them the rule of his
life. Yet notwithftanding all my precepts, and example, there jg^

is one among you, who will fulfill the fcriptu4-es by lifting up his
heel againji me. I mention this to you before it happen, that after

it hath happened, it may be a new confirmation of your faith. ■

And be not alarmed, as if this dcfjrtion fhould render your preaching
lefs exemplary, and convincing. I repeat to you, what I have before
faid, that the reception of you and your dodrine fhall be al-

12. 13. 14.

18. See Ff. xli. 9.

P p ways

17'

19.

20.

290 ST. J O H N.

ways confidered as the reception of me ; and llkewife of Him, that

fent me.

"• Jefus, having fiid this, appeared diftrefled, and again told his

22. difciples, that one cf them fhould betray him. This threw them

23. 24. all into great anxiety j and Peter beckoned to a favourite difciple,

who fat next to Jcfus, to enquire whom he meant.
35. 26. Jefus intimated privately to that difciple, that it was he, to whom

he fhould give a fop, when he had dipped it in the dilh ; which
he gave to Judas Ifcariot.

27. Immediately after, Jefus perceiving, that Judas was now fully
determined to purfue the wicked intentions of his heart, faid publicly

28. to him. What thou doft, do quickly. This was however under-

29. flood by no one at the table ; and was interpreted in different ways ;
fome fuppofmg, that, as Judas carried the purfe, Jefus bad hira
make provifion for the approaching feafl ; others, that he ordered

-o. him to give fomething to the poor. He went out however im-
mediately, under the cover of the night, which was then drawing
on.

31. 32. As foon as he was gone, Jefus faid. The time now approaches,

when the great defigns of God fliall be compleated by the llifferings,

and death of the Son of man ; and after that, by his glorious re-

33. furredtion, and afcenfion. I fhall now, my friends, be with you

only a little time longer; and, as I faid to the Jews, you can-

3^, not follow me now. But I leave my inflrudions with you,

particularly

24. The words in the text, lying on Jefus's breajl, allude only to the recumbent manner, in
which the Jews, as well as other nations, difpofed themfelves, during a meal at table.

30. It is faid in the text, he then hwoingrecei'ved the fop, 'went immediately out ; as if receiving
the fop had been the caufe. I apprehend it means only to mark the time.

34. The newnefs of the commandment confilled not in loving one another ; but in the meafure
©f that love :— you are to love one another as I have loved you. It is not a fmall degree of

love,.

ST. JOHN. 291

particularly that great, and new commandment ; that you love
each other : not after the manner of the world ; but after the
example which I have given you with difmterefted love : and let 35-
this be the great diftinguifhing mark of your being my difciples.

Here Peter diftreffed at his mafter's faying, his difciples could 36.

not follow him now, afked him the reafon. Jefus told them, that
his own work was now over^ theirs only juft begun. They
could not therefore follow him, till they had compleated their
bufinefs, as he had compleated his.

Peter told him, he fhould find no difficulty in following him 3^.

now. I am ready, faid he, even to lay down my life for your
fake.

Jefus thinking it right to check fuch confidence, told him, that ,3_

fo far from being ready to lay down his life for his fake, the cock ^ „ . r,
fhould not crow, till he had three times denied him. xiv.

Then confoling the forrow, which his difciples difcovered on i.

his talking of leaving them, he bad them not be diftreffed ; but
have that confidence in him, which they had in God. The 2.

manfions of happinefs, faid he, in the next world, which are in-
tended to receive me, are intended alfo to receive you ; and all
my faithful fervants. I lead the way, and make preparation for
you. Hereafter, in God's good time, I will receive you to my- 3.

felf; never to part again. Thus I have plainly difcovered to you,
both the place, you are to go to; and the way you are to go.

But the difciples, whofe minds flill ran on temporal things,
did not clearly underftand him ; and Thomas, in particular, ex-
preffed his doubts both as to the place, and to the way.

love, that will fulfill this precept. Among the ancient Chrlfllans, it was fo known a badge
of their profeffion, that it was commonly faid by their heathen neighbours. See bo-M theft
Qhrijliam lo've one anether,

P p 2 Jefus

10.
II. 12.

IJ. 14.

»s-

16.

'7-

iS. 19.

292 S T. J O H N.

Jefus told him, that he Jiimfclf was the way. No one, fatd
he, can go to the Father ; but through me. They, who know
me, know the Father alfo. You know the Father, by being fully
inflruded in my dodlrine.

If we could fee the Father, faid Philip, it would be a firm foun-
dation for our faith.

Have I been now fo long with you, faid Jefus, and is not your
faith yet fufficiently confirmed .'' If you have i't^en me, you have
in effcd-, feen the Father. Believcft thou not this ? Believe my
dodrines — believe my miracles. You fhall hereafter have even
Ilronger proof. After I am afcended to my Father, you fliall be
enabled to perform even greater works, than any you have yet
feen performed. Nay, whatever you fliall allc of God in my name,
that is neceflary to carry on the great work intruded to you, you
fhall moft certainly receive But Itill remember, that the keep-
ing of my commandments muft be the only tell of your love.
On this depends your receiving the Holy Spirit, which I will
pray to God to give you^ and which will not leave you, as I do;
but will continue with you through life. This is a heavenly aid,
of which the corrupt world, not attending to fpiritual things,
knows nothing. You, in a degree, feel it in yourfelves already;
and it fhall hereafter manifefl: itfelf in all its glorious operations.

Thus, you fee, I fliall not leave you deftitute. The world, in
a little time, fhall fee me no more : but with you I fhall always

10. As if our Saviour had faid. My words are his— my works are his. By knowing therefore
what I teach, and do, you know what the Father would wifli to have tiiught, and done. There-
fore by knowing me, you know him.

12. Our Saviour perhaps alludes hereto the gift of tongues; or perhaps he ufes only an
hyperbolical mode of fpeaking, fo common in the facred writers. Greater ixiorks may fcand for
great luorks.

16. Some of the Mahometan writers pretend, that this verfeis a prophecy of the coming of
Mahomet. The word Mahcnet figniiies illujlrioiis ; and the word CT«|:ax7.r,Toj, or comforter,,
they pretend has been altered by the Chrillians from the original word TrsfixA^Tcv, illujirious.

18. The tender word cff«»s5 «/-/>^«w is ufed in the original..

continue

22. Judas's inquiry proceeded from a mifconception of Jefus's meaning. Oar saviour
Ipoke of his fpiritual kingdom. Judas underftood a temporal or.e.

22.

ST. JOHN. 293

continue to live. My life fhall be the fource of yours. And you 20

(hall then be affured, without any farther doubt, of that union,
which fubliflis between you, and m; ; and between me, and the

Father. But all depends, as I have juft told you, on obferving 21,

thefe rules, and dodtrines, which I have given you. This will
fliew your love to me ; and your love to me will be the foundation
of my Father's love to you ; and of all thofe gracious manifcfta-
tions, which I fliall make to you liereafter.

Judas the brother of James, interrupting Jefus, afked him. In
what manner he meant to manifeit himieli to them in particular ;
and not to the world t

Jefus told him, that not only they, but all who loved him, 23

and kept his commandments, (hould experience thele divine com-
munications. But as his dovSrine was his Father's ahoj they, of
courfe, who obeyed him not, could have ro communication with
the Father. — During the time I have been with you, added Jefus,
I have given you various dodrines, and precepts ; many of which
may have gone from you ; but when 1 feud the Comforter, the 26
Holy Spirit of God, ir.to your hearts, he will bring to your remem-
brance every thing, that I have faid to you. — And now I leave
you under the "full aflurance, that the peace of God fliall reft upon
you ; which is a different kind of peace from any the world knows :
it will eafe your diftreffes for me, and your apprehenfions for your-
felves. Indeed, if you truly -loved me, you would rejoice at my ^g^
departure; not only becaufe I have prcmifed to revifit you; but
becaufe I am going to an exalted ftate with my Father. Thefe
things I tell you, that hereafter when you fee them fulfilled, your
faith may be confirmed. — I have little time now to employ among

24-

25.

27-

29.

30.

you.

»— -V '

I. 2.

294 S T. J O H N.

you. The powers of darknefs are now contriving their defigns
ji. againft me : and I am preparing to fhew the world that laft,

great inflance of my love; and of my fubmifTion to my Father's
will.

From the room, where they were fitting, they now retired to the
mount of Olives. Here Jefus taking occafion probably from the
vineyards through which he pafTed, began again his difcourfe.
CHAP. I 3rri the true vine, fiud he, and my Father is the hufbandman.

Every branch that beareth not fruit, he removeth ; and every
branch, that beareth fruit, he pruneth ; that it may bear more
3- 4- abundantly. Among thefe fruit-bearing branches, I number you.

5' But you muft ever remember, that all depends upon your being

firmly united to mc ; from whence all your nouridmient fprings.
As the branch cannot bear fruit, unlefs it adhere to the vine ;

6. neither can you, unlefs you adhere to me. He who abideth not

in me, is caft out as a withered branch, fit only for the fire.

7- Through this union with me, your prayers to God, become ef-

*. feilual ; and by your obedience, in confequence of this union, his

9- name is glorified. My love to you is like the Father's to me.

'°' Continue in it, and (hew it by keeping my commandments, as I

keep his.

II. Thefe things have I fpoken unto you, that the joys, and comforts

of religion may reft upon you ; and that they may increafe more and

II. 13- more; as you flill improve in heavenly affedions. Be ever careful

therefore to improve in yourfelves thofe kind affeftions, of which I

have given you an example, by laying down my life for mankind.

14. While you thus continue to obey my precepts, you become my

15. friends. I call you not fervants, but friends j communicating to you
»6- every 'fpiritual gift, which I have received from my Father. I

have received nothing from you j but have chofen you to preach my
religion in the world. In the profecution of this work, whatever

you

ST. JOHN. 295

you fhall aflc of God in my name, you fliall receive. And finally be
affured, that every thing I have faid to you, points to this great 17.

lelTon, that you love one another.

Nor be fu prized, if the world return your love with hatred. 18.

You fee how it hath hated me. This only fhews how oppofite 19.
it's opinions are to thofe you have received from me. I have always 20.
told you, that the fervant muft not expedt a better lot than his
lord. They who perfecute mc, will perfecute you : and they who
liften to me, will liften alfo to you. It is on my account they zr.

perfecute you ; and their ignorance of God is the caufe of their
perfccuting me. Had I not come to teach them ; their ignorance
had been excufable : but now they have no excufe. Their oppofi- tj^

tion, it is plain, proceeds from malice, and inveterate hatred. The *+.

miracles, which I have performed among them, could not have
been rejected, if their affedtions had been right : fo that their 25.

ignorance is turned into guilt. It is evident therefore, that in me
is fulfilled, what the prophet fays. They hated me without a caufe. 26.

Notwithflanding however all this oppofition, the Spirit of truth,
which I {hall fend among you, after my departure, will raife up
fleady profeflbrs of the gofpel ; among whom, you alfo, who have 27.
been with me from the beginning, fhall be the principal witneiTes, chap.
and leaders. ^ --' -\

All thefe fuflferings which you mufl needs undergo from irreligious '• *. 3-
men, I mention now to you, that you may not be furprized when
they happen : and that a completion of what I tell you of my

18. Efxe TTfWToii uji/tuv fiEf^ijii«£» might perhaps be better rendered. It hated me ymr chief , or Lord.
DfwTo? is fo trandated in i Tim. i. 15.

24. They had no! had Jin ; that is, they had not had that great fin, of which I accufe them —
that of rejecting me, and flying in the face of God.

25. Pf. XXXV. 19.

a. Whofic'ver killeth you, 'will think, that he doth God fervid. See an efFeft of this religious
zeal. Ails xxiii. \^. Sec.

fufferings

296 S T. J O II N.

*■ fiiff^'f'^^g^, may be a foundation for your flvith in my promifes. At

firft I did not mention tliefe things to you, as you Avere then un-
5- 6. 7. prepared to receive them. And even now, you do not confider the

blefi'ed manfions, to which 1 am going ; nor the Comforter, whom

I cannot fend to you, unlefs I go : but you confider only the
2. melancholy part; and are diftreflcd merely becaufe I am about to

leave you ; tho it is abfolutely necelfary, that the Comforter fhould

come, not only on your account ; but for the fake of the world. —
9. Of thefe great points he muft make mankind fenfible — of fin, which

■°"' is the caufe of their rejedling me — of that juftification, which they

can only have through my death, and of which my refurredion is
"• a proof — and of a laft judgment, in which a final fentence fhall

be pafied upon all men.
"• I have ftill many things to fay to you ; which you are yet unable

'3- to bear. But when the Spirit of truth is come, he will communicate
'4- to you the whole truth. He will continue my defigns by ftill
^■5- communicating to you more, and more of my intentions. Both his

inftruftions and mine come immediately from God ; and are therefore
16. intirely the fame. — Jefus concluded with reminding his difciples,

once more, of the lliortnefs of the time he fliould be with them,

and of his fpeedy return.

17. 1%. But flill, notwithftanding all the explanations, which he had

given them of his death, and refurredlion, they did not compre-
hend his meaning ; but quefkioned each other privately about it.

4. See Matt. ix. 17.

9. 10. II. Thcfe are difficult paflages ; and I dare hardly fuppofc, I have lilt the true
meaning of them. — The prince of this •-jjorld feems to be an expreffion merely denoting the power
of fin, which Ihall then receive it's final doom.

12. See again Matt. ix. 17.

16. Jefus might, in thefe expreffions, have had an eye both to his being feen after his re-
furredion ; and likewife to a future judgment.

Jefus

ST. JOHN. 297

Jefus knowing their anxiety, told them, that as to the firft of 19. 20. «i.
thefe events, it would certainly occafion grief to them ; as well as
triumph to their enemies : but their forrow, like that of a womaa
in travel, fliould be turned into joy — a joy of a more lafting nature,
than their forrow had been — fuch a joy, as fhould never be taken
from them. After that time, faid Jefus, I fhall no longer inilrudl ^.
you in perfon. Inftead of applying to me, you fhall apply diredlly
to the Father, in my name ; which you have never yet done j and 24^.
your petitions will be anfwered. All obfcure intimations will be 25.
uneceffary; and the truth fhall be fet plainly before you. Nor
is it needful for me to pray for you. The Father himfelf loveth 26.
you. Your faith, and love, have given you favour before him. 27.

You may aflure yourfelves therefore (to fum up what I have been ,s.
faying) that as I came from the Father, when I came into the
world J fo I fhall go again to the Father, when I leave it.

The difciples replied, they now perfedlly underflood him — they 20 ?o.
were now convinced he knew all things ; and were fully eftablifhed
in their belief.

Do you now believe? faid Jefus : but be not fo confident of your 31. 32.
own ftrength. Within a very little while, you fhall all be terrified,
and fcattered from me. Not that I want any human afiiftance :
but I fhould wifh to caution you againft prefumption.

Thus, I have given you fufHcient ground of comfort. In this
world you muft expedt your trials ; but follow my fleps : I have
overcome the world. My example will lead you to peace, and
happinefs.

3». The circumftance, perhaps", which ftruck the difciples, wai, that Jefus (hould know,
without being told (fee verfe 19) what they wanted to afk him; their cafe was like that of
Nathaniel, chap. i. 49.

Q^q Jefus

33«

298 S T. J O H N.

CHAP.

xvn.
I. Jefus having finidied his difcourl'e to his dilciples, Hfted up his

eyes to heaven, and broke into this fervent prayer.

O holy Father, the important hour is come. Let it now be

3. 3. 4. fecn, that thou, and I have glorified eacli other. That great work

of eftablifliln^ falvation through faith in Thee, and nie, I have

5. finillied. And now receive me into that eternal glory, which I

6. 7. 8. enjoyed with Thee before the foundation of the world. To all,

who were difpofed to receive the truth, I have difcovered it. I

have fet before them thy will : I have difcovered to them that

dodlrine of falvation, which I have received from Thee j and they

9. 10. have believed it. For thefe I put up my firft petitions — thefe,

,1. who are confecrated as thine, and mine. As I am now about to

leave them, O holy Father, preferve them in that faith, and truth,

which they have received ; that they may continue united with

12. us. While I was with them on earth, I preferved them; and have

ij. 14. loft none; but the fon of perdition. And now I come to Thee,.

I leave comfort with them, in the midft of thofe trials, which they

J-. fliall meet with for the fike of the truth. I pray not, Almighty

Father, that thou wouldft remove them out of the world ; but that

thou wouldft preferve them fafe through the trials of it. They,

16. as I, belong not to it. Sanftify them, O God, through the truth

of thy holy word. As thou haft fent m.e into the world; fo I

lend them ; and prepare them through my dodlirine, and fufferings,

to propagate the truth.

Neither do I pray for them alone, but for all, whom they lliall
20. 21. bring to the knowledge of thy holy gofpel : tiiat we may all be

9. The expreffion in the original, I pray for them, I pray not for the 'world, feems, I think,
to be generally niifunderllood. Our Saviour did not mean, I fhould fuppofe, to exclude the
ivorU from his prayers; but only to pray^>y? for his chofen few. He afterwards (ver. zo.)
prays for the reji of :he 'world. See a fimilar expreffion John x. i6.

united

17.
18.

19.

ST. JOHN. 299

united in love, and draw the unbelieving world to thy truth, that

I may finally communicate to all my followers, that eternal glory, zz. 23.

which thou haft given to me — that we may all be united together ;

and Thy love may reft on them, as it does on me. Thus finall)', 2^,

O heavenly Father, grant, that all, whom Thou haft given me,

may ever be with me ; and partake of that glory, which I enjoyed

before the foundation of the world. And tho the world hath 25. 26.

not known Thee ; yet I, who have known Thee, have made Thee

manifeft unto my faithful fervants ; that the love, which Thou

haft fliewn to me, may reft on them. chap

XVIII.*

Jefus having finifhed his prayer, pafTed with his difciples over ,.

the brook Cedron, and retired to a part of the mount of Olives
called Gethfemane.

Gethfemane was well known to the difciples, as a place, where 2.

Jefus frequently reforted. Here therefore Judas, who had now
fettled his wicked defigns with the chief priefts, led a band of
officers, and foldiers to feize Jefus. It was night, when the armed
men with lanterns, and torches, entered the place.

Jefus, knowing that his time of fuffering was now come, did ^. j.
not avoid his enemies, as he had fometimes done; but v,ent up
to them ; and inquired whom they fought ? Upon their anfwering,
that they fought Jefus of Nazareth, he told them. He was the
perfon.

The dignity, with which he fpoke, had fuch an efted upon ^

them, that they retired back, undetermined v/hat to do.

Jefus repeating the queftion, and receiving the fame anfwer, _

told them, that if he was the only perfon they fought, his followers

I. The brook Cedron took it's name from a dark gloomy valley (which CW^s/; fignilies)
through which it ran.
9. See chap. xvii. 12.

Q^q 2 might

'3-

»4-

Il-

i6.

17.

ls.

ig.

20.

21.

22.

23-

24.

300 S T. J O H N.

might have liberty to efcape : Thus fulfilling what he had jufl
faid. Of thofe that thou gaveji me, have I loji none.
JO- The difciples, in the mean time, feeing violence intended, be-

gan to prepare refiftance : and Peter particularly drawing a fword,
wounded a fervant of the chief prieft's, whofe nnme was Malchas.

11. But Jefus checked this violence, faying. The cup which my
Father hath given me, fliall I not drink it }

12. The foldiers therefore, having recovered themfelves, feized him,
and binding him, led him firfl to Annas, the father-in-law of
Caiphas the high-pricfV, who had made that fpeech with regard
to the expediency of one man's dying for the people. To him Annas
immediately feat him.

During this time, all the difciples, except Peter, and one more,
had difperfed themfelves. Thefe two followed the croud j and the
latter of them being known to the high-prieft, entered the palace y
and foon after obtained permiflion for Peter to enter.

12. St. John is the only evangellft, who calls one of the officers, who commanded on this
occafion, « yt'h^'^^X'-'^' which was the title of a Roman officer. St. Luke fpeaks of the
erfurr.yji tu i£f«, or captains of the temple, who were thofe priefts, who fuperintended the
watches, which were fet round it. But it is plain from St. John, that Roman foldiers were
in the company ; and it is probable, that the whole detachment, was under the command of a
Koman officer, from the caftle of Antonia.

15. It is generally fuppofed, that ^\\% other difciple \^7y% John: but it feems very unlikely,
that he, who was a Galilean, and an obfcure fidierman, could be on fo familiar a footing with
the high-prieft. It is rather probable, that the perfon, who introduced Peter, was not one of
the twelvx ; but feme difciple of a higher rank ; who had joined Jefus's comp:iny.

21. Bp. Lowth, in his commentary on Ifaiah liii. 8, mentions, from the Mirtitia, a cuftom
among the Jews, of proclaiming a criminal's offence before he fuffercd ; that if any body
could bear witnefs to his innocence, he might be allowed to do it. The Biihop fuppofes, that
our Saviour alludes here to this privilege, which was denied him.

22. Our blefTed Saviour's being ftruck in this way, in a court of juftice, fhcws, either that
there was great indecorum among the Jews, in tht; adminiftration of jufdcej or great partial-
ity, and malice, if tliis behaviour was particular to our Saviour's cafe.

ST. JOHN. 301

As the door opened, a fervant-maid looking fleadlly at Peter,
faid, he was certainly one of Jefus's difciplcs. But Peter firmly
denying it, mixed immediately with the fervants, who were warm-
ing themfelves at the fire.

In the mean time, Jefus flood before the high-prieft ; who
queftioned him clofely with regard to his difciples, and his doc-
trines.

Jefus told him, his dodlrines were not taught in fecret^ but
propagated openly in the fynagogues, and in the temple. He
might call witnefles on that head from every part.

As he fpake this, one of the officers, who ftood by, ftruck him
on the face for anfwering the high-priefl: with fuch irreverence.

If I have fpoken any thing improper, faid Jefus, bear witnefs
of it. If not, for what reafon am I ftruck ?

While the high-prieft was thus queflioning Jefus, Peter con- 25,

tinued with the fervants at the fire, one of whom obferving him,
faid, he was furely one of Jefus's difciples, which Peter again
denied.

Soon after, another perfbn, a relation of him, whom Peter had 26.
wounded, faid. You were certainly in the garden with Jefus,
when he was taken. But Peter ftrenuoufly denied his having been 27.
there. Soon after the cock crew.

As the Jewilli Sanhedrim had not the power of life, and death, 28.

their prefent bufinefs was only to procure matter of accufation

againft

28. Our Saviour had eaten the paflbver the night before, which feems to have been the pre-
cife time appointed in Ex. xii. 6, 8. But the great numbers who came to Jerufalem at the

paffover

302 S- T. J O H N.

againft Jefus. Very early in the morning therefore he was carried
from the palace of Caiphas, before Pontius Pilate, the , Roman-
governor. But as it was the day before the paffover, the chief
priefts did not enter the judgment-hall, left they fliould be de-
filed.

Pilate therefore went out to them, and aflied them. What ac-
cufation they brought againft Jefus ?

). 31. From their anfwer, he plainly perceived, they had nothing cri-

minal to alledge againft him ; and fuppofing he had been guilty
only of fome trivial tranfgreflion of their law, bad them try him
themfelves.

But they affured him, it was a criminal matter 3 and they had
therefore no right to try him.

52. Thus by throwing the trial into the hands of the Romans, whofe

cuftom it was to crucify malefaftors ; the Jews unknowingly ful-
filled thofe prophecies, which Jefus himfelf had delivered, with
regard to the manner of his death.

33. Pilate therefore, who had now been informed of Jefus's claims
to regal power, called him again before him ; and afked him, what
he had to fay in anfwer to that accufation ?

34. Jefus told him, it was a charge, raifed on a falfe interpretation
of his words.

Pilate faid, that he himfelf underftood not the nice diftinftions
of their words ; but that they, who ftiould beft underftand them.

pafibver, made it ncceflar)- to allow more time ; and it was ufual for the Jews, when the coun-
try became populous, to continue the paffovcr from thurfday evening, till friday evening ;
fee a note on Matt. xxvi. 20. The number of Jews on thefe feilivals, at Jerufalcm, was fo
great, that when Ceftius made a public inquiry, he found that the lambs killed at one
paffover, amounted to two million, fifty-fix thoufand, five hundred. Bel. Jud. VI.
32. See chap. iii. 14, and chap. xii. 32.

the

ST. J O H Ni J03

the rulers of his nation, had accufed him. Wliat Is the interpre-
tation, continued he to Jefus, which you give ?

Jelus told him, that his kingdom was of a fpiritual nature — 36
very different from the kingdoms of this world. If I had pre-
tended, faid he, to any earthly kingdom, I fliould have raifed an
army, like other princes of the world, to have oppofed my ene-
mies. »

You are then a king, faid Pilate ?

In one knfe, anfvvered Jefus, I am : and to the truth of this
fpiritual kingdom, wliich God is now eflablifliing in the world,
I come to bear witnefs ; of which all who are difpofed to liflen
to the truth will be members.

Pilate carelefsly alTcing him. What he meant by truth ? went out 3s

to the chief priefts ; and told them, he found nothing criminal
in the perfon, they had brought before him. — But you have a 39

cuftom, faid he. that I fhould releafe to you a prifoner at the paflbver,
fliall I therefore releafe the king of the Jews ?

To this, all cried out in flrong terms of oppofition ; requeuing, 40

that he would rather releafe one Barabbas — a very notorious offender ^
who was, at that time, in prlfon for fedition, and murder.

37. Xu ?.!>«;" oTi ^acrl^tu5 «^i«i sya : The text thus pointed, the tranflation would run, Thu-
faycji true : for I am a king.

38. We have a good comment on this verfe in the following lines,

— ^What is truth ? 'Twas Pilate's queftion put
To Truth itlelf, that deigned him no reply :
And wherefore ? Will not God impart his light
To them that a(k it ? — Freely : Ms his joy.
His glory, and his nature to imp,irt :
But to the proud, uncandid, inUncere,.
Dr negligent inquirer J notafpark.,

Cbwper's TaCc,

Pilate

37.'

CHAP.
XIX.

304 S T. J O H N.

I- Pilate however hoping to pacify the Jewifh priefls by a gentler

z- punifliment, ordered Jefus to be fcourged; and the foldiers, into

whofe hands he was given, added derifion, and ill ufage to the

puniiliment. They put a crown of thorns on his head, and dreffing

3. him in a purple robe, fell down before him, faluting him as a king.

4. J. Then in contempt, they fmote him on the face. Pilate entering

into the ridicule, and hoping, that it might have it's cffedl on the

chief priefts, brought out Jefus to them in that ridiculous drefs ;

and told them he had given him all the puniiliment, which he
6. thought he deferved. But the chief priefts and officers clamoured

loud to have him crucified.

Pilate told them, he muft leave it then to them ; for he found

no fault in him.
.^ By their law, the Jews anfwered, he certainly deferved death,

for he pretended to be the Son of God.

5. 9. This rather alarming Pilate, he carried him again into the judg-

ment-hall; and qucftioned him much of his origin: but received
no anfwer.

Pilate furprized at this, afked Jefus, Why he treated him with
fuch negledt ? Do you not know, faid he, that 1 have the power
of life and death over you ?

I. This account fecm 3 to differ from that of the other evangelifts, who mention thefe cir-
cumftances after his condemnation. And yet, that Pilate ufed this chaftifenient by way of
fatisfying the Jews, feems probable from Luke xxiii. 1 6.

3. See the notes, in Matt, xxvii, on the crown of thorns, and behaviour of the Roman
foldiprs,

7. The Jews held this language, becaufe Judea, tho a Roman province, was governed,
under the Romans, by it's own laws.

S. Some fuppofe, that Pilate was the more afraid, left Jefus might be fome demi-god.
Others think, that as the Jews were fo very tenacious of their religious rites, Pilate waj
afraid, if he did not condemn Jefus, it might occafion a fedition.

You

10.

IJ. 14. 15.

16.

ST. JOHN. 305

You could have no power at all over me, faid Jefus, unlefs God u.
for his own wife purpofes had allowed it : but their fin, who
delivered me into your hands, is greater than yours.

This fpeech determined Pilate to releafe Jefus. But the Jewish ,2.

priefts cried out with vehemence. If you releafe this perfon, you
cannot be well-inclined to C^efar. Whoever declares himfelf a
king, oppofes Casfar.

This was touching Pilate in a tender part j for Tiberius, the
Roman emperor, was, of all princes, the moft jealous in his temper ;
and the mofl apprehenfive of a rival. Pilate therefore alarmed
at this, fat down in a portico, which was called in Hebrew Gab-
batha, from it's being a raifed pavement, and ordering Jefus again
before him, he endeavoured to turn the idea, which had been
fuggefted to him, into derifion, by prefenting Jefus to the people,
under the name of their king. On this the chief priefts, with
great vehemence cried out. Away with him ; away with him :
crucify him.

What ! faid Pilate, fhall I crucify your king ?

The chief priefts replied. We have no king but C^efar.

Pilate at length gave way to the tumult, and delivered Jefus
into their hands.

It was about fix o'clock in the morning when they led him to
execution j making him bear his crofs.

At a place called Golgotha, they crucified him ; and to Increafe
the ignominy, they crucified a malefaftor on each fide of him.

14. The difficulty with regard to the mode of reckorung time, between John and the other
evangelifts, is commonly reconciled by fuppofing that they followed the Jewifh mode ; and
John, who wrote after the de.liudlion of Jerufalem, followed the Roman. — This however does
not fet to rights all the little difficulties, with regard to time ; which occur among the feveral
evangelifts.

R r Upon

»7.
18.

3o6 ST. JO H N.

19. 20. Upon the crofs Pilate had placed an Infcriptlon in three languages,

Greek, Latin, and Hebrew, JESUS OF NAZARETH THE

21. KING OF THE JEWS. But it gave offence to the chief
priefts, and they defircd Pilate to write only, ti-ho pretended to be

2s. king of the "Jews. But Pilate refufed to make any alteration,
33- 24- In the mean time, the foldiers divided his garments among

them ; but his inner coat, being without a feam, they would not
rend it; but caft lots for \t; thus remarkably fulfilling that pro-
phecy in the pfalms, They parted my garments among them ; and for
my vejlure they caf lots.
25. 26. 27. During this melancholy fcene, the mother of Jefus, with fome
other women, who had attended him, flood by his crofs. Jefus
feeing John near them, recommended his mother to his particular
care. He took her home therefore, and kept her with him>
while flic lived.
«*• Jefus knowing, that every thing relating to his life and death,

was now fulfilled, to accomplifh the lafl prophecy which mentioned
their giving hi?n vinegar to dri7ik, complained of thirfl. On this

49. one of the foldiers dipped a fponge in vinegar, mixed with hyffop,

3«. and putting it at the end of a reed, reached it to his mouth. Jefus
tailing it, faid. It is finifhed ; and bowing his head, expired.

24. Pf. xxii. 28.

29. The text fays, /;// // upon hyffop ; and commentators explain it, by faying hyffop grows,
in the eaft, with a long flem, like a reed. But vinegar, and hyffop, (which was in frequent
life among the Jews, fee Ex. xii. 22. Levit, xiv. 4. Num. xix. 16) made together a medi-
cated draught, often given to criminals. In this paffage, it appears, as if a bunch of hyffop
was laid upon a piece of fponge, and dipped in vinegar. The reed is not mentioned, but
fuppofed. In Pliny's natural hiftory (XXIII. 1.) we have the vinegar, the fponge, and the
bunch ofhyflbp brought together, tho on a different occafion. — Calidum acetum, in fpongia
appofitum, adjefto hyffopi fafciculo, medetur fedis vitiis.— — See alfo lib. XIV. 16.

34- Anatomifts obferve, that from the appearance both of blood, and water, it was plain
the heart was pierced ; and of courfe, that Jefus was dead.

36. Ex. xii. 46.

37. Zech. xii. 10.

R r 2 the

3''

3J-

J4-

ST, JOHN. 307

In the mean time, the Jews, not knowing, that Jefus was dead,
and wifhing the bodies to be removed before the fabbath, (which
being in the paffover week, was a fabbath of more than ordinary
folemnity) begged Pilate to order the legs of the criminals to be
broken ; that if there fhould be any remains of life in them,
on their being taken down fooner than ufual, they might not be
able to efcape. The foldiers accordingly broke the legs of the two 32.
criminals, who were executed with Jefus ; but finding, that Jefus
himfelf was certainly dead, they thought it unnecefiary to break
his legs : one of them however, thrufl a fpear into his fide ; from
which ifiued blood, and water.

All thefc circumftances the writer of this account himfelf faw ;
and bears teftimony to the truth of them. On the two laft he 36.
lays a particular ftrefsj the former compleating that prophetic
type of the pafchal lamb ; of which a bone ivas not to be bi oken : and 37.
the latter fulfilling a prophecy of Zachariah ; they Jhall look on
him, 'whom they have pierced*

At Arlmathea lived a perfon of fome confequence, whofe name 38.
was Jofeph. He was a difciple of Jefus j but through fear of the
Jews, had kept his opinions to himfelf. At his mailer's death
however he aflumed new courage ; and gave a noble infiance of his
faith. In the midll of all that ignominy, and general difappoint-
ment, which overwhelmed the caufe of Jefus, during the /liort
period between his death, and refurredtion, this man, preferving
his faith intire, went boldly to Pilate, and begged leave to take

o8 S T. J O H N.

the body from the crofs, that it might not be disgraced by being
39* cafi: out among common malefadors. In this pious office he was
affifted by Nicodemus, another fecret difciple j who brought with
him a large quantity of fpices, fuch as were ufed commonly in
40. embalming. Thefe two took the body from the crofs ; and as it
41. 42. was late in the evening before the fabb:ith, and they were preffed
for time ; they wrapped it up only in linen with the fpices, in-
tending afterwards to embalm it properly. Having done this, they
laid it in a new fepulchrc, in a garden, near the place of execution j
where it lay during the fabbath.

CHAP. On the morning after, very early, Mary Magdalen, who had {een

^^1 . where the body had been dcpofited, went to the fepulchre, and

I. 2. found the flone removed, which had been fitted to it's mouth. At

3- this fhe was greatly difturbed ; and ran to tell Peter, and John,

what flie had feen ; who immediately haftened to the fepulchre.

4. 5. John arriving firft, looked in, and faw the linen cloaths lying in

6. order. Peter coming afterwards, entered the fepulchre, and faw

the cloaths lying, as John had defcribed them ; and the napkin

8. folded by itfelf, which had been bound round the head. John
alfo then went in, and comparing all things together, began to be

9. convinced, that Jefus was rifen : for of that full cojiviBion, which

10. he might have had from the prophets, he had yet no idea. — With

39. jibout an hundred pounds nveight, fsys the text. This was indeed a very large quantity.
But the Jews eftimated their refpedl, by the quantity of fpices ufed in embalming the body of
the deceafed. Wetftein quotes a pafTage from the Talmud, in which it is faid, that eighty
pounds of fpicej were ufed at the funeral of Gamaliel. — Bowyer fubftitutes a reading, which
makes the fenfe thus; a mixture of myrrh and aloes, of about a pound each. — But the Jews ufed
fometimes, not only to anoint the body, but to lay it in a bed of fpices : fee 2 Chron. xvi. 14,
where the funeral of Afa is defcribed.

J . The Jewifh fabbath was faturday. The morning after, therefore anfwers to our funday ;
which from the great event of Chrift's refurreftion became the Chrillian fabbath.

ST. JOHN. 309

this imperfed information, the two difciples returned to their bre-
thren.

After they were gone, Mary, who ftill continued in great n.

affliclion about the place, went again to the fepulchre ; and looking 12,
in, faw two angels fitting, one at the head, the other at the feet,
where the body had lain. On their inquiry into the caufe of her «3
diftrefs, flie told them her great difappointment at not finding the H
body. Then turning from the fepulchre, fhe fiiw Jefus himfelf
ftandino- before herj but did not know him. Jefus afked her the 15
caufe of her forrow ? She fuppofing him to be the gardener, defired
only to know where he had laid the body, if he had taken it away ;
and fhe would remove it.

Jefus looking fleadily at her, fald Mary !
On this file inftantly knew him, and falling down at his feet,
cried out, in a tranfport of joy. My Mafter, and my Lord!

Jefus faid, do not now delay me, you fliall have other opportu- »7'1

nities of feeing me before my afcenlion. But go now to my
brethren ; and tell them, that I am rifen from the dead -, and fhall
fpeedily afcend to that gracious God, who will be their Father,
as well as mine.

11. There is much difficulty in reconciling St. John's account of Mary, with the accounts
of the other evangelills. They all agree, that Mary faw the angels : but they differ as to the
point of time. Nor do I fee, how this matter can be reconciled with any appearance of
probability. We are conirained therefore, I think, in this paflage, as in many others, to
allow the variations of the evangelifts in trifling matters ; and confider them only as attentive
to the grand points they had in view. See a note on Matt, xxviii. i.

l^. Go to my brethren, iSc. There is fomething inexpreffibly tender in this fpeech. Not-
withftandlng their late fhameful defertion of him, he, (who knew the fpirit ^was ixiilUng, tho
theflejh was weai) fends to them in the kindeft manner, and never touches more on their fault.
Jaft fo the prodigal fon was received. Luke xx.

16.

3*o S T. J O H N.

18. 19. On the evening of that very day, (the firft day of the week,)

on which Mary had told thefe things to the difciples, as they
were aflembled privately for fear of the Jews, Jefus flood in the

20. midft of them, and having blelTed them, fliewed them his hands,
and his fide ; which fully convinced them of the reality of his

21. appearance; and threw them into an ecftafy of joy. He then
bleffed them again, and told them, he fent them into the world
to continue that gracious work of preaching the gofpel, which

22. his Father had intrufled to him : adding, with a fignihcant fign

23. of breathing on them, a repetition of the promifes of the Holy
Ghoft, and of the power of proclaiming remiflion of fins on the
terms of the gofpel.

24. It happened, that Thomas was not with the difciples, when

25. Jefus firft appeared to them. On his being informed therefore
of it, he declared, that he would not believe it, unlefs he himfelf
fliould be an eye-witnefs ; and fliould fee the prints of the nails
in his hands, and of the fpear in his fide.

33. The fign of breathing on them was fignificant, like other figns, in exprelling, as nearly
as could be adapted to our conceptions, the operation intended. Thus in another paflage.

The ivhid bloaveth, Ifc. fo is c-vety one that is born of the fpirit We cannot fuppofe this is

meant as an aaual giving of the Holy Ghoft, which was formally given afterwards ; but muit
refer only to that future time.

25. All thefc particulars of the refurreftion of Jefus, and of the tranfaflions afterwards,
are told in the original with that genuine fimplicity, which evinces truth ; and wl,ich no other
mode of relation can equal. For the fake of uniformity however, I am conftrained to adopt a
more modern mode of exprefllon.

25. BaXoi To» J«xTf^o»e^? ftiould not be rendered, thmft my hands into \ but rather, lay my
fnger upon.

A week

S T. J O H N. 311

A week after, when the difciples were again afTemblcd in the 26,
fame private manner, and Thomas with them ; Jefus, as before,
appeared among them, and blelTed them. He then gave Thomas 27.

the teftimony he required; and bad him he no longer incredulous.
Thomas, fully convinced, cried out in all tlie earneftnefs of faith, 28.

My Lord, and my God !

Thomas, faid Jefus, thou haft believed in my rcfurredllon, be- zg,

caufe thou haft feen me ; but it is not every one who can have
fuch evidence. Bleffed is he, who can ground his faith on fuch
teftimony, as the wifdom of God thinks proper to vouchfafe.

Other evidences of his refurred:ion Jefus afforded his difciples ; 30.

which are not here taken notice of. But thefe are a fufficient
ground for our faith in Chrift, as the Meifiah.

26. And after eight days-— th^t is, according to the Jewiih reckoning, on the firft day of the
week, or our funday.

28. As a comment on this paffage, I fhall tranfcribe the following obfervations from a very
valuable book.

" When Thomas, overcome by the evidence our Lord had given him, and melted by his
condefcenfion, broke out, in the language of true faith, into that exclamation. My Lord,
and my God ! Thomas, replied our Lord, thou haft believed, becaufe thou haft feen me :
blefTed are they that have not feen, and yet have believed.— This paffage demands all cur-
attention. Had faith fprung from any inward impreflion, Thomas might as well have believed
before this fenfible conviftion, as after it. But he with-held his affent, till it was extorted
from him by the evidence of his feiifes. Upon which our Lord's remark is, Bleffed are they
that hwve not feen, and jet have belie'ved. That is, the ordinary means of bleffing mankind with
the knowledge of the Chriftian faith, will be by that evidence, which thou haft refifted — the
teftimony of well-informed witnefles. The evidence of fenie is indeed given to a few, that
they may lis my chofen witnefles to the reft of tlie world : but this kind of evidence cannot be
imparted to all : the work of general converfion muft be carried on by rational, and hiftorical
evidence. - It muft be acknowledged that this occurrence is extremely remarkable ; and feems
to have been difpofed by our Lord on purpofe to lay open to us, in one ftriking incident, the
whole doftrlne of the origin of faith." Rotheram's Effay on Faith, p. 88.

I may add that this verfe (28) is always confidered as a ftrong argument in favour of the
divinity of our Saviour.

30, Some fuppofe the evangelift to have concluded his gofpel at this chapter ; but there
feems to be no ground for the fuppofidon j except that it appears his gofpel might have con-
cluded very well here.

After

312 S T. J O H N.

C II A P.

XXI.

2. 3. 4.

After this, when the difciples met Jefus, as he had appointed
them, in Gahlee, he difcovered himfelf to them in this manner.

As Peter, and the two fons of Zcbedee, with Thomas, Nathaniel,
and t'A'o other difciples, had been excrcifing their calling of filliing
on the lake of Tiberias J after a toilfome night, they were drawing
near the fliore. There Jefus flood ; but was not feen diflindly
5. 6. enough to be known. Finding they had taken nothing, he bad
them cafl the net on the right fide of the boat.; which having
done, they inclofed fo great a quantity of fifh, that they were fcarce
able to drag them.
7. f. 9. 10. John immediately turning to Peter, fiid, it is the Lord. On
'^' which Peter, girding his coat about him, threw himfelf into the
feaj while the other difciples came to (here in the boat diagging
the net, which was not broken, notwithftanding the great number
of fiflies, which it inclofed.

On their landing they found a fire, and preparations for a meal j
which was furnifhed from the fifli they had taken. But the dif-
ciples were under fuch awe, and reverence at his prefence, that
none of them, tho they well knew him, durft accoft him as their
jnaftcr. This was the third time, that Jefus had fliewn him-
felf, in a public manner, to his difciples, fince his refurredlion.

II. 12.

H-

7. It is pleafing and inilruflive to fee that eager zeal, which St. Peter, impreficd probably
with a fenfe of his late denial, fhcws on this occafion, beyond any of the other difciples; tho
indeed he appears, on all occafions, to be of a warmer temper.

II. The ttxtizys, full of great fifics, a hundred, and fifty, and three. With regard to the
greatncfi of fome of the iilh, which are found in this lake, Hafslequill fpeaks of one fpecies,
called the Charmud, or Karmud, which weighs often thirty pounds — It is curious alfo, tho not
otherwife remarkable, that Oppian, in his poem on fifhing, mentions this precife number, as
all the kinds of fifli, with which he was acquainted.

After

ST. JOHN. 313

After they had eaten, Jefus, alluding to Peter's late denial of 15- >6. 17.
him, afked Whether his affedion to him was now fuperior
to all worldly things ? And this queftion he put three times to
him; bidding him, after each confeflion. Feed his flock. Peter
exprefled his unhappincfs at his mafter's repeating the queftion: «8. 19.
on which Jefus informed him, that he fliould hereafter be a great
light in the Chriftian world ; and fhould finally glorify God by
laying down his life for the gofpel. The very manner of his
death Jefus pointed out, by alluding to his ftretching out his
hands to him ; when he left the boat. Your hands, faid he, flull
hereafter be ftretched out againft your will ; and another fhall
gird you, and carry you whither you would not.

Jefus then bidding his difciples follow him, Peter turned round, 20- 21-
and obferving John near his mafter, afked. What fhould become
of him ?

If I chufe, anfwered Jeftis, to have him wait till I come, what 22,
is that to you : follovv you me.

This ambiguous anfwer gave occafion to an opinion, that, that 25.
difciple fhould never die. But Jefus's fpeech really conveyed no
fuch meaning; but was only a gentle rebuke to Peter for his
curiofity.

The difciple, about whom Peter afked the queftion, is the 24.
writer of this gofpel ; and his teflimony may be depended on as

15. Lo'veji thou me, more than thefe ? Some interpret tliis paflage, as if Jefus had faid, more
than thefe difaphs lo've me ? But this would have been a queftion, which Peter could not poffibly
have anfwered.

17. The allegorift fays, Jefus afked the queftion three times, alluding to the minifter's three-
fold office of preaching, prayer, and a holy life. Others fay, Chrift obliged him to thefe
three confeffions, for his three denials. Perhaps nothing more was intended, than an earneft
manner of fpeaking.

J 8 . We have the authority of antiquity for fuppofmg, that Peter was cmcifcJ.

S f true.

314 S T. J O H N.

true. But he means not to give an account of every thing, that
«S. Jefus faid, and did j which would engage him in a work too great
for any man to attempt.

25. Some offended at this hyperbolical mode of fpeaking, fay the fcnfe will allow the words
to mean, the luorld could not receive, (or comprehend) the hooks. Sec. But I think this is re-
finement. Many other expreffions, in the facred writers, as highly figurative as this, might
be produced.

End of the Gospel by St. John.

R E F A C E

TO THE

ACTS OF THE APOSTLES.

E have feen, in the gofpels, an account of the life, and death
of our blcfTed Saviour, The Acfls of the Apoftles, on which we now
enter, give us an account of the progrefs of chriflianity after his af-
cenfion.

This hiftor}' is fuppofed to have been written by St. Luke; for
■which fuppolition we have every evidence, which a point, not abfolutely
certain, can pofTefs. It bears the marks of his pen ; and all the writers
of antiquity mention it as his ; Clemens, Polycarp, Irenaeus, Origen,
and Eufehius*.

To this hiftory it hath been objected, that it does not anfwcr it's
title. It is called the A&s of the Apoftles: but it gives us only the hiftory

of oK^ of them; and that not compleat. In a good degree this is true:

but in the firft place, it does not appear, that this was it's original title.
It is rather probable, that it was of later date ; and that as the gofpels
contained the ABs of Chr'ift, this book in contraft, was infcribed the Acts
of the Apoftles. — But the title is of little moment : it is enough, if the
hiftory gives us all the knowledge on the fubjeft we want.

IS'ow the great point, v.hich feemcd wanting in the hiftory of the
gofpel, was it s connexion with the Gentiles. The evangeiifts had given

» See Dr. Whitby's -preface to the Acts of the Apoftles.

k us

PREFACE.

us the hiflory of our blcfled Lord ; and his opening the gofpel to the
Jews. But it would have been too great a chafm in the facred ftory,
if after all the prophecies in favour of the Genti'les, we had beea Indebted
to prophanc hiftory alone for our accounts of their converfion. As St.
Paul therefore was the great apoftle of the Gentiles, the hiflory of his
life was the hiflory alfo of this great revolution in the church. So far
therefore feems true, that the hiflory, which we call the Ails of the apojlles,
mii^ht more properly have been infcribed. The hijlory of the ctmverjion ,of
the Geyitiles.

But bcfidcs the very interefling light, in which this record appears,
as a valuable piece of church-hiflory ; there is another, in which it muft
recommend itfelf to all chriftians ; and that is, as a very ftrong proof
of the truth of the chriftian religion. Our Saviour chofe his difciples
from the lowefl: flations of life: he chofe fuch inflruments, as were the
leafl: likely, on worldly principles, to compleat his defigns. During his
life-time, they followed their mailer indeed ; but they followed him with
fupine hearts. They were impreOed neither by the fublimity of his in-
ftructions, nor by the force of his example. Innocence of life was all
they could pretend to. Nor wholly to this ; for jealoufies, and worldly
prejudices of different kinds had ftrong pofTeflion of them. They had
no idea of the great work of redemption.; but a very ftrong one of tem-
poral grandeur. WJicn Jefus inflrusSiicd them in fome noble theme, their
thoughts were generally occupied on fome worldly meditation: and' with
a iimplicity bordering on weaknefs, they miflook every thing their mafter

faid.— The free-thinker difplays his wit on thefe frequent miflakes

of .the difciples; and thinks they might at leall have been concealed, for
the honour of the ea^-iy propagafors of the gofpel. We think othcrwife.
We think the; behaviour of the difciples was the natural behaviour of !■
men of their character; and the recording of fuch behaviour was no-
more, than was jufUy to be expe-fled from honeft men, who were con-
cerned for every thing, that concerned the truth; which this eminently
did.. Such inftruments were plainly unequal to the work of propagating
a new religion; arjd -their weakjiefTe^ were recorded by themfelves, to,,
fhew they did not pretend to be equal to it. If they had concealed

their

PREFACE. iii

their weaknefles, they would fo far have lefTened the evidences of the
gofpel .

Let us now fee the beliaviour of thefe fame men, as exhibited in
the ASfs of the apnjiles. Thofe worldly ideas, which had before taken
fuch pcffeffion of their hearts, were now totally renounced. They no
longer contended, which of them Ihould be the greateft. True chriftian
humility, a total indifference to the things of this world, and a ferene,
heaven) v-mindednefs, became the diftinguifhed parts of their feveral
characters. Inftead of that grofs ignorance, that conftant miftaking
of their mafter's inftrudlions ; their minds were fuddenly illumined; they
faw clearly the truth ; they had juft conceptions of the whole fcheme of
redemption ; and an amazing power in impreihng the dodlrines of it on
the minds of others. Fears, and apprehenfions no longer threw difficul-
ties in their way : no efforts of their enemies ; not even death itfelf in
all it's terrors, could affright them from their duty.

When therefore we fee thefe fame men reprefented under thefe
different charaflers ; and almoft inltantly changed from one chai^a<fler
into the other, what are we to think? How can we account for it? Or
how can it rationally be accounted for, unlefs by fuppofing they aded
under the immediate infpiration of the Holy Ghofl, which their Mafter
had promifed to fend them after his afcenfion? — Among the llrong evi-
dences therefore in proof of the chriftian religion, this cerLainly deferves
a very diftinguiHied place.

TABLE OF CONTENTS.

ESUS's laft interview with his difciples, and afcenfion, 316-

Matthias is chofen an apoftle, 317 defcent of the holy Ghod,

318 Oppofition of the Jews: Peter's apology; and it's beneficial

cffeds, 318 Firfl: perfecution of the chriftian church, 321 Una-
nimity,

iv TABLE OF CONTENTS.

nimlty, and chanty of the chriftian church : the exemplary punifhment

of Ananias, and Sapphira, 325 • Second attempt of thefanhedrim againft

the apoftlcs, 327 The clcvilion of the feven deacons, 328 The

apology, and death of Stephen, 329 Perfecution, and flight of the

church at Jerufalem, 334 Settlement of the church at Samaria,

with the tranfadlion of Simon Magus, 334 Philip's tranfadion with

the Ethiopian, 335 The converfion of Saul, 336 Peter vifits

the churches, 339 and reftores Tabitha, 340 The converfion of

Cornelius, 34C Settlement of the church at Antioch, 344 He-
rod's perfecution ; and the miraculous deliverance of Peter, 345 The

circuit of Paul and Barnabas through the churches of the lefler Afia, 347

The decree made at Jerufalem, to abfolve the Gentiles from the ufe of

Jewifli ceremonies, 353 An account of Paul's circuit through feveral

parts of Afia, Greece, and Syria, 358 Hiftory of ApoUos, 367

Tranfaclions of Paul at Ephefus, 368 Paul's Lift circuit tluough

Greece, and Afia to Jerufalem, 371 The oppofition, and perfecution

he met with at Jerufalem, 377 ^He is fcnt priibner to Casfarea, where

he is tried before Felix the Roman governor, 382 He is tried before

Feftus, and appeals to Csefar, 386- makes his apology before Agrippa,

388 his voyage, and fnipwreck on the i fie of Malta, 391 Circum-

flances, which happened there, 394 St. Paul's voyage, and journey to

Rome, 396 Circumftances, which happened there, 397.

ACTS of the APOSTLES.

WHAT I have already written, Theophilus, contains an ac-
count of the hfe, and dodtrine of Jefus Chrift, till the
time of his afcenfion j including the forty days, which he continued
with his difciples, from his refurredion ; in which he gave them
infallible proofs of the reality of that event. At that time alfo he
inftruded them not to leave Jerufalem, till they Oiould receive the
Holy Ghoft; reminding them, of what they had heard him fay,
that John baptized only with water; but that he fhould baptize
them with the Holy Spirit of God.

So little however did they, at that time, underftand thefe things,
that after the great event of his refurreftion, they afked him.

I. To begin to do a thing, has been ftiewn by many good critics to be a Greek idiom for

doing it,

6. Dr. Clarke rather fuppofes, that the difciples were not quite fo grofs in their ideas, as to
expeft a mere temporal kingdom ; but rather that great reftoration, which it was fuppofed the
Meffiah would effe'ft.— Be it, as it will, it was a a<nVw queftion, and could adminifter no in-
ftruaion to them ; tho the relation of the cafe is very inftruftive to us. It is not for you, faid
our Saviour, to knou: the times and the jeafons, luhich the Father hath referwd in his oi'jn hands :
intimating by this gentle, but evafive anfwer, that altho an inquiry into thefe curious matters,
could not well be confidered among -very blameuhk things ; yet it certainly deferved «« en-
couragement.

S f 2 Whether

3i6 A C T S O F

Whether he then meant to reftoie the kingdom of Ifrael to It's
ancient glory ?
•f. 8. Jcfus told them, it was not for them to inquire into the times,

and feafons of things, which the Father referved in his own power.
They had concern only with what related to themfelves ; and the
great errand, on which they were fent. They fliould propagate
the gofpel, and confirm the truth of it, both among the Jews,
and Gentiles J and fliould be endowed with fufficient power to this
purpofe, through the influence of the Holy Ghofl:.
5. This was one of the lafl: difcourfes, which Jefus held with his

difciples. Soon afterwards he was taken from them ; and in their
fi»ht afcended into heaven.

10, As they flood eagerly gazing after him; it pleafed God to quiet
their anxiety ; by fending two angels to them ; who appearing in

11. a luminous form, faid. You difciples of Jefus, why ftand you
here, expeding his return ? He will return ; but not till that time,
when he fliall come to judge the world.

Thefe things were done on the mount of Olives, from whence
the apofl:les returning to Jerufalem, afl'embled, in acts of devotion,,
with the mother of Jefus ; and others of his followers.

jy. At one of thefe meetings, when about one hundred and twenty

difciples were prefent, Peter flianding up, made the following pro-
pofal. •
16. 17. i3. • How dreadfully, faid, he, Judas hath applied to himfelf that
'9- 20- pafllige in the pfalms, in 7naking his habitation defolate, both by

his unnatural treafon, and his violent death; you all know. Let
it be our bufinefs then to fulfil a fecond paflage in the pfalms ; and

12. 13. 14

18. Purchafed a JieU—X\i!>.i is, tvas the caufe of purchafing. This is a common mode of
fpeaking.

THE APOSTLES. 317

as he hath made his habitation defolate, let us provide, that, another

may take his office. From thofe therefore, who have accompanied 21. 22.

the Lord Jefus, through the u'hole of his miniflry — from his baptifm

till his refurrediion, let us ordain one to be a witnefs, together with

us, of that great event.

This propofal being agreeable to the whole afTembly, they refolved 23. 24. 2
according to the ancient Jewirti cuftom on folemn occafions, to
leave the matter to the appointment of the Almighty, by a decifion
of lots. They propofed therefore two perfons, Jofeph, called Juftus,
and Matthias; and praying to God, as the fearcher of hearts, to
diredl their choice, they gave out the lots. Matthias, being the jS,
chofen perfon, immediately joined the eleven apoftles.

The time now approached, when the great promife of the Holy
Ghofl was to be fulfilled. The circumftances of that wonderful
event were thefe. '•

As the whole body of the difciples were aflembled at the cele- 2.

bration of the feaft o{ pentecoft j they were at firfl: aftonilhed with a
found, like a rufliing wind, which filled the houfe, in v/hich they 3.

23. See Levit. xvi. 8— Numbers xxvi, 55 — Jofh. xiii. 6— Judg. xx. 9 — 1 Chron. xxiv.
5 — Prov. xvi. 33.

25. The words, that he might go to his cnun flace, have occafioned fome difficulty. Many
interpreters refer them to Judas, who was to go to the phtiijhment he licjcwed. I rather, with
other interpreters, refer them to the new-eledled apoftle ; who luas to take the place ajj-.gnedhim.

I . As it was provided by the providence of God, that Chrift fhould fufFer, and rife again,
at the time of the paflbver, when the greateft number of people were afTembled ; io likewife,
for the fame reafon moft probably, the Holy Ghoft was given at the time of the pentecoft ;
and no doubt, the numbers of ftrangers who faw that great miracle, prepared the way, on

their return home, for the better reception of the gofpel in their feveral countries. They

who received the Holy Ghoft, feem not only to have been the apoftles ; but at leaft the
hundred and twenty d:f;iples befides, who are mentioned Ads i. 15.

3. Aiapsfi^ofceirat does not properly fignify cloven, as we tranilate it ; but diftrihuied i. e.
among them. This fenfe however, which appears to be a corrupt one, gave the idea pro-
bably of the mitre, with which the ancient bidiop was adorned.

lat^

10. II. 12.

3i8 ACTS OF

fat. This was fucceeded by a luminous appearance, like fire j which
in the form of tongues, refted on the head of each perfon prefent.
The effeft immediately followed. They were all infpired with the
Holy Ghofl; and found themfelves endowed with a miraculous
power of fpeaking languages.
5.6.7.8,9, There were, at this time, at Jerufalem, on the occafion of the
feaft, a numerous body of Jews, and profelytes, from feveral parts
of Europe, Africa, and Afia j who being informed of this great
event, had converfation with the difciples ; and were aftoniQied
to hear them difcourfe with every man, in his own language, on the
great truths of the gofpel.

13. Oppofition however foon arofe againfl the apoftles j and fuch

of the Jews particularly, as were prejudiced againft the gofpel,
gave out, that thefe languages, which the difciples of Jefus were
faid to fpeak, were only the effeifV of drunkennefs.

On this Peter entered largely into the affiiir. He firfl fhewed
the abfurdity of any fuch fuppofition, were it only becaufe it was
at that time, the hour of morning-facrifice ; and it could not be
fuppofed, they would perform divine worfhip in an act of diunken~
nejs ; when every ferious Jew thought himfelf bound in confcience
to perform it fajling. — He then called to their remembrance,
the prophecy of Joel ; who very diftindtly points out the effufion
of God's Spirit in the days of the Mefliah, on people of all con-
.ditions ; reminding them, at the fame time, of the threatenings.

14. IS

16. 17. I

5. Dwelling at Jerufalem, means only fojourning thereat that time. See the fenfe of the
original word given by Grotius. Acls ii. 5.

II. Here is no mention made of the Greek language ; from whence fome have fuppofed
the Greek was not among the infpired languages ; as indeed it was then almoft every where
vernacular. But I fuppofe every language was infpired, if unknown, and wanted in the pro-
pagation of religion.

16. See Joel ii. 28, Arc.

which

22. 23- 24.

THE APOSTLES. 319

which are held out, in that remarkable prophecy — the mifery,
which is denounced — and the deflruftion, which is to follow on

the whole Jewifh nation. Laftly, he dwelt on the means of 21.

falvation, which the prophet promifes in the following words ;

Whofoever fiall call oii the name of the Lord, fl:all be faved. Con-

lider, faid he, to whom the prophet alludes in this paflage. That
holy perfon, Jefus of Nazareth, who wrought fo many miracles
among you -, and whom, tho it was. his own gracious a6t to die
for mankind, you cruelly, and unjuftly put to death, hath God
now raifed from the dead; according to another prophecy, that
of David, who reprefents the Meffiah triumphing over the grave : j^ 26. 27.
Therefore did my heart rejoice, and my tongue ii'as glad : my Jiejh alfo ^'^•
JJjall rejl in hope, becaufe thou ivilt not leave my foul in hell ; neither
wilt thou fuffer thine holy One to fee corruption. — The holy pro- 29.

phet, continued the apollle, could not fpcak this of himfelf;
for he is both dead, and buried ; ard his fepulchre is with
us to this day. But knowing, by the infpiration of the Holy
Gholl:, that God intended the Meffiah fliould fpring from his feed ;
he undoubtedly in the fpirit of prophecy, fpeaks of that great

event, the refurredlion of Jefus, of which we are witnefTes.

After his refurredlion, he was received into glory j and hath now
fulfilled his promife, by fending this miraculous gift upon his

followers ; the effeifl of which you now fee, and hear. His

afcenfion alfo is as much the fubject of prophecy, as his refur- 3^. 35.
redlion. When David fays, The Lord faid unto my Lord; Sit thou
Ofi my right hand, until I make thine enemies thy fcotfiool ; he cannot
poffibly be fuppofed to apply the words to himfelf: but to the

22. A man approved of God. The original rather fignifies, a man pointed out to you ij/ God,
through the means of miracles, &c.
25. Pfalm xvi, g,
J4. Pf. ex, I.

exalted.

3°'
3'- 32-

33*

320 A C T S O F

36. exalted power of the MeHlah. Let the houfe of Ifrael then,

at length be affured, added the apoftle, in conclufion, that that
Jefus, whom they crucified, is the undoubted MelTiah, the re-
deemer, and ruler of the world.
3,^ Words never produced more efFed on a multitude, than this

fpeech of Peter. His audience, many of whom had probably
eitlier been concerned in the death of Jefus, or confenting to it ;
were confounded by his reafoning ; and eagerly befought him,
and the reft of the apoftles, to inftrucl them how to avoid thofe
heavy judgments denounced by the prophet.
,8^ Peter earneftly exhorted them to be baptifed in the faith of Chrift;

and by amending their lives, to make themfelves fit objedrs for the
remiflion of their fins, and the reception of the Holy Spirit ; which,
with the other promifes of the gofpel, were offered to them ; and
to all the faithful people of God, wherever difperfed.
^o. To this he added other exhortations ; frequently reminding them

of tl:e judgments, which fliould fpeedily overthrow the Jewifli
nation j and which he warned them to endeavour with fincere
repentance to avoid.
41. 42. 43. At the conclufion of thefe exhortations, not fewer than three
44- 4S- 4 • thoufand were baptized, and embraced the faith of Chrift. The

generality

39. To all that ivere afar off. By this expreflion the apcftle probably had reference only
to the difperfed Ifraelites ; but the Holy Spirit might have reference to the Gentiles. See
Ephef. ii. 13.

41. It is probable, the other apoftles alfo might affift in making the fame exhortations
to other bodies of ftrangers, and that they all contributed to this wonderful, and fudden
converlion.

42. Breaking of bread here, is not generally confidered by interpreters in this fenfe. But,
I think, from it's being placed between the ajoftWs doBrine, and prayer, it cannot well have
the acceptation of a common meal ; tho, I think, common meals feem to be underftood
by the fame expreflion in v. 46.

45. Many interpreters do not fuppofe, they had 1 community in all things; but I think
from the cafe of Ananias, that it is very plain they had j tho it as plainly appears, from

what

THE APOSTLES.

321

generality of the people Indeed were only afloni/lied at what they
had feen ; but the true believers continued with great fincerity
in their profelTion — joining with the apoftles in prayer, and the
celebration of the Lord's fupper — praifing, and thanking God for
his mercies — felling their pofleffions, that all might have a com-
munity in worldly things and uniting with each other in every

inftance of love, and kindnefs.

This generous behaviour drew upon the infant-church the refpedl
and reverence of all obfervers : and numbers daily joined them-
felves to their communion.

The peace and happinefs, which the church enjoyed, endured
not long. It was firft diflurbed on the following occafion.

As Peter, and John were going to prayer in the temple ; a lame
man, who had been a cripple from his youth and was laid at
what was called the Bcaiiiifid-gate, every day, by his friends,
begged for alms. As he expedted, from the attention, with which
the apoftles beheld him, to receive fome prefent relief, Peter told
him, that as for the riches of this world, he had none to give ;
but that what was in his power, he fhould confer on him. He
then bad him, in the name of Jefus Chriil of Nazareth, arife

what St. Peter faid on that occafion, that this communication, was a 'voluntary one : and
from many pafTages of ftripture, we may gather, that it was meant only to be a temporary one.
In the gofpels, and epiftles, there is always a diftinftion fuppofed between poor, and rich ;
nor could the affairs of the world poffibly be carried on without it. At this early time
indeed when all charity ceafed towards Chriftians, but among themfelves, a communicalioa
of property feems to have been neceffary.

47. Such as Jkculd he fanied fays the text: but not fuch as fhould be faved by the detertni neti
11. ill of God; but fuch as (v. 40. 42) faved themfelues front that v.nioijjard generation, by con-
tinuing in the apoflles doftrine.— — BcfiJes ja; aa;^o^s>f,- cannot with any propriety be
rendered, fuch as Jhould befa'ved; but fuch as nvere faved : that is, fuch as were placed by
baptifm, faith, and repentance, in a ftate of falvation ; but this (late they muft o^ courie
maintain afterwards by a holy life,

T t and

I. 2.

4. 5.

322 A C T S O F

7- 8. and walk. On this the man immediately received perfed ftrength }
and went with them into the temple to praife God for his mercy.
9. 10. II. This great miracle occafioned a vaH: concourfe of people in
Solomon's porch ; where Peter, and John, and the man, as they
came out of the temple, were prefently fiirrounded.
12. 13. 14. Peter thinking this a proper occafion to inftrucl the multitude,
*5- '6- thus fpoke.

Men of Ifrael, faid he, be not furprifcd at what you have jufl
feen ; nor confider us as more than the inftruments of this great
miracle. That Jefus, whom you denied before Pilate, and by
wicked fuggeflions put to death, hath God raifed from the dead.
We are the witnefTes of his refurredion ; and alledge this great
miracle done in his name, and through faith in him, as a proof

17. of that wonderful event. And yet I will not fuppofe, that the

murderers of the holy Jefus, knew whom they put to death. Be

18. that as it may, the prophecies, which foretold the Mefliah's death,,
15. 20. 21. were thus compleated. — Fully convinced then, from this miracle,

of the completion of thefe prophecies, let me exhort you to faith,
repentance, and holy lives. Let me exhort you alfo to the recolledlion;
of another great event coming forward — the general doom, and judg-
ment of mankind, by that fame Jefus, whofe gofpel is now preached,
Kear what your great lawgiver, Mofes himfelf, fays on this head j a
prophet Jhall the Lord your God raife up unto you cf your brethren ,

16. It may be fappofed, that as the impotent man had lain long at the gate of the temple,
he had had frequent opportunities of hearing of the miracles of Jefus, ,

This verfe is a ftriking example of the inaccuracies, which improper pointing fometimss
introduces into the facred text. If the middle part of the \tyie. were pointed properly, the
fenfe, which is now embarrafied, would be eafy. Taro> oj S-=w;ot£, i^ noccn, tAfiun. To
an-ui. Sec. ©£o;, in the former verfe, is nomir.ative cafe to iJiefiui^e.

22. Deut. xviii. 18, 19.

22. 23.

THE APOSTLES. 323

like unto me : him Jhall you hear ; and every foul that ivill not hear

that prophet, fiall be cut off from the people. — Nor did Mofes alone 24-

predict thefe things; but all the fucceeding prophets unite in 25. 26,

declaring, that to you firft, as the children of the covenant hath

God publifhed falvation through' Jefus Chrift, if you are convinced

by his refurre(ftion, and will lead holy lives.

While Peter was thus fpeaking to the people, the priefts.and
Sadducees, and officers of the temple, came upon him, and feized
both him and John ; and threw them into prifon ; being greatly
difturbed at finding the doctrine of the refurredicn preached ; and
at it's acquiring even additional flrength by the event of the re-
furredlion of Jefus.

This violence however did not prevent the effefts of the apoftles 4.

exhortations ; for the number of profelytes was now increafed
to about five thoufand.

The next day the chief priefts, and elders called a council; and s- 6. 7
fending for the apoftles, bad them give a plain account of their
tranfadion with the lame man, which had occafioned fo much
difturbance.

With the dignity of an infpired apoflle, Peter told them, that s. 9.
to this enquiry a ready anfwer might be given. Through the name 10.

of Jefus Chrifl, faid he, whom you crucified, and whom God
raifed from the dead, hath this great miracle been performed. He is 11.

that ftone, which was fet at naught by you builders ; and which
is notwithftanding, the head of the corner — the only origin, and ,2,

fource of falvation to mankind.

4. It does not appear that five thoufand nenu profelytes were added ; but that what were
now added, made the number five thoufand. Erafmus is of this opinion. Jam enim numerus
credentium accreverat isfque ad quinque virorum millia.

T t 2 The

i8.

20.

21. 22.

324 ACTS OF

13. The Jewifh priefts being well informed, that the two apoftles
had been the companions of Jefus ; and knowing them to be ob-
fcure, illiterate men, were aftonifhed at the dignity, and fpirit with

14. which Peter fpoke. At the fame time, feeing the man, who had
been healed, {landing before them, they were unable to deny the
fadl.

15. i6. 17. Commanding the apoftles therefore to go afide, they confiilted
what was beft to be donej and at length refolved to forbid them
to preach any longer in the name of Jefus.
19. But Peter and John, with great firmnefs, bad them confider,

whether it were right to liften to God, or them ? and gave them
to underfland, that they certainly fhould continue to give their
teftimony to the great truths, which had been intrufted to them.

The chief priefl:s however, fitisfied with threatning the apoftles
a fecond time, fet them at liberty; being afraid of the people,
on whom the reftoration of a man, who had been forty years lame,
had had a wonderful efFeft.
21 24. 2c. T^^ apoflles being difmifled, retired to their company ; and
26. 27. 2^. reported what had happened. In confequence of this deliverance
the church united in a thankfgiving to God.

" They praifed him for all his wonderful works — and particularly
for the completion of his holy promifes in the ineffedlual efforts
of all the enemies of religion — and concluded with be2:a;iniJ; God's
affiftance in giving them courage, and ability to preach his word ;
and power to confirm the truth of it by miracles.

13. It is no wonder they were furprized ; for more convincing pieces of compofition than
Peter's fpeeches, are not eafily to be found.

19. We have a noble expreffion of the fame kind, which Plato puts in the mouth of
Socrates: He tells his judges, that he was determined to avouch his doilrine ; and that for
this reafon ; wei<rciJ.xi tu Qiu, f-isAAoK n vfAis.

When

THE APOSTLES. 325

When their prayer was concluded, the place, where they had 31.
aflembled, was fhaken as before, by a ftrong wind j and the Holy
Ghoft fell on all who were prefent, infpiring them with new powers
to continue the great work, in which they were engaged.

In the mean time, while the apoftles bore teftimony to the truth 32* 33-
of the gofpel, particularly to the refurre6tion of Chrift ; love, and
kindnefs, in the higheft degree, were exercifed among all, who
embraced the faith. No man claimed a property in any thing, he
poffelfed. So that, of courfe, neither fuperfluity, nor want, exifted 34*

among them. The common flock was put into the hands of the 35.

apoftles, who dillributed it according to their difcretion. — Ofthofe, 36. 37.
who thus converted their eftates into public property, the moft
confiderable was Jofes of Cyprus, a Levite, who fold fome lands,
which he poffefTed in that ifland ; and brought the produce to the
apoftles. This holy perfon obtained afterwards the furname of
Barnabas.

Among other profeffors of chriftianity, there was a certain perfon of ^ ^/^ ^*
the name of Ananias, who with his wife Sapphira, wiflied to gain
the credit of this difmterefted behaviour, without fubjedling them-
felves to the worldly inconveniences of it. Ananias therefore fold
his lands j and out of the produce, brought a certain part to the
apoftles, as if it had been the whole. But inftead of meeting the

31. It is left undetermined by St. Luke, what number of new profelytes were aflembled on
this occafion, and received the Holy Ghoft. It feems moft probable, that the whole five
thoufand were prefent. The only difficulty is, how fo great a number Ihould be accommodated
in one place.

3;. The facrifices of the temple, of which the common people partook, were a great relief
to the Jewifh poor. As the chriilian converts were deprived of this, fome otlier relief was
the more neceflary. Hence community of property feems to have arifen.

approbation

326 ACTS OF'

approbation he expeded, Peter gave him a fevere rebuke, for at-

*' tempting to deceive the Spirit of God. Before the land was fold,

faid he, was it not your own ? And afterwards, was not the price
your own likewife ? Who demanded it of you ? You have not
endeavoured to deceive man only ; but the Holy Spiiit of God.

5* On hearing this, Ananias fell down inftantly dead ; which threw

a religious fear on all, who were prefent.
^' 7- About three hours after he had been carried out to his burial,

8. his wife knowing nothing of the matter, came in : and Peter aiking

her. Whether the price, that had been brought, was the full value

9« of the land? -She affirmed, it was. Then Peter fpoke to her in

the fame fevere language, in which he had fpoken to her hufband ;
and taxed her with the great fm of endeavouring to deceive the

lo. Holy Spirit of God. On this fhe too fell down dead; and was

carried out, and buried near her hufband.
11. 12. 13. The exemplary punifliment, which God thought proper to infli6t
on this occafion, added great weight and reverence to the apoflolic
charadler; no man daring from henceforward, to unite himfelf
Avith the apoftles ofi any ivcrldly motives. Multitudes however of
true believers were daily added to the church ; through the efficacy
of the miracles, which were daily wrought in the moft public

14,

JO. Some exemplary puniihment feemed neceffary to prevent people's joining the apoftles
on falfe pretences ; and difcredlting the Chriftian religion in it's infancy by worldly motives.
This effeft, as we are told (ver. 13) immediately followed.— But this offers no argument in
favour of perfecution. Who inflifted the punifliment .■' was it man, or God }

II. There is fome confufion in the order of die verfes here ; which may be reftored in the
following manner, which Bowyer tells us, he had from the mouth of Bp. S'nerlock.

1 1 . And great fear came upon all the chunk, and as many as heard theji things. 1 4 JnJ believers
luere the more added to the Lord, tnultiludes bath of men and --wcmen. 12 Jnd they ivere all ivith one
accord in Solomon's porch. 1 3 jind of the reji durji no one join himfelf to them : but the people mag-
nified them. I z And by the hands of the apo/lles -f.-ere manyfigns, and ixionders tirought ; 1 5 info-
much, that they brought, Ij/c." See Bowyer's conjeftures.

manner

THE APOSTLES.- 327

manner — often in the ilreets; where the fick were brought in 15.
couches i and found it fufficient to receive the fhadow of Peter, as »6.

he pafled by. From feveral parts of the country alfo, around Jeru-
falem, fick people were brought to the apoilles ; and immediately
found a cure.

The chief priefts, and Sadducees, of which fed: were mod: of the ij.

Jewifli dodtors, being exceedingly provoked at thefe proceedings, 18.

feized the apoilles again, and threw them into prifon. But it '9*

pleafed God to deliver them in the night, by an angel; under whofe 20.
dirediion in the morning they went, as ufual, into the temple, and
preached.

The chief priefts, in the mean time, called a council; and ient 21.

to the prifon for the apoftles. The officers returned with an ac- 22. 23.
count, that they had found the prifon fliut, and guarded; but that
the prifoners were gone.

While the council were perplexed at this unaccountable event; 24.

they received information, that the men, whom they had imprifoned 25"
the d;iy before, were, at that very time, preaching in the temple. 26. 27. 2$,
On this they fent a guard, and brought them without violence (for
they feared the people) and queflioned them for their infolence in
preaching a religion, which the council had forbidden them to
propagate any farther. You have filled Jerufalem, faid they, with
your dodtrines ; and feem defirous of bringing this man's blood,
upon us.

The apoflles anfwered with that firmnefs, which they had (hewn ^7-
before, that it was their duty to obey God, rather than man. The 3°- S'*
fame Jefus, faid they, whom you crucified, hath God raifed from
the dead, and exalted to be the Saviour of mankind, through the
conditions of faith, and repentance. We are the witnelles of -2,
his refurred:ion ; as is alfo the Holy Ghoft ; the eliefts of whofe
gracious operations you have ictn fo wonderfully difplayed.

This

328 A C T S O F

3j. This bold language irritated the council fo muchj that fome of

the warmefl of them feemed to think they ought immediately to
proceed capitally againft the apoftles.

34. There fat at that time, in the council, an eminent dodlor, named

35- Gamaliel j who removing the apodles, warned the council to be

36. cautious what they did in this matter. We have heard of many

people, faid he, who have profefled themfelves the deliverers of
Ifrael ; and whofe attempts have come to nothing. Such was
Theudas, who got together about four hundred men ; but periHied

37" in his enterprize, together with his company. After him appear-

ed Judas of Galilee, who drew together a great body of people :
but he too loft his life, and all his followers were difperfed. Be

3». advifed therefore, and let thefe people alone. If their defigns depend
only on human means, like other defigns of the fame kind, they

39- will come to nothing. But if they are of God, you yourfelves may

he crufhed by oppofmg, what it will not be in your power to pre-
vent.

4«. This prudent advice had great weight with the affembly. They

called in the apoftles therefore, and ordering them to be fcourged,
difmiffed them with ftrid: injun6tions to preach no more in the

41. name of Jefus. They however, regardlefs of any menaces, and
counting it matter of joy, that they were thought worthy of fuffering

42. for their religion, continued both publicly, and privately to preach
the gofpcl.

Soon after this, fome unquietnefs arofe in the chriftian church
(now become confiderable) from another caufe.

36. Jofephus mentions a perfon of tlie name of Theudas, who made an infarreftion ; but it
was ten years after this time. Dr. Lardner (Cred. VI. p. 403) fuppofes two infurgents of
that name. Archbp. Uftier fuppofes it a mUtake for anotlier Judas, who made an infurrec-
tion, according to Jofephus, a little after the death of Herod the great.

I. Thefe Jews commonly fpoke the Greek language, and were therefore called EXAt)».;Tai :
the native Greeks were called EW./;»ej. But fome are of opinion that the EMiifisTs; were hea-
then converts to Judaifm.

Among

THE APOSTLES. 349

Among the chriftian profelytes were many foreign Jews, who
complained, that their poor did not receive an equal proportion
from the common ftock, with fuch Jews, as were natives of Judea.

The apoftles, inquiring into this matter, called a general aflembly
of the church ; and urging their own neceffary avocations, in the
miniftry of the gofpel, as not allowing them to attend to the dif-
tribution of alms ; dcfired them to chufe, from the whole body of
chriftians, feven men of eminent fandity, and wifdom, whom they
might appoint over this bufinefs.

The propofal pleafed the whole aiTembly; and they chofe Stephen,
a man of great piety, and chriftian zeal; Phihp; Procorus j Ni-
canor; Timon ; Parmenas j and Nicolas, a profelyte of Antioch.
Thefe {even were brought to the apoftles; who approved the
choice ; and, after folemn prayer, confirmed them in their office.

In the mean time, the gofpel continued to make a great progrefs ;
and began now to gain ground among the higher ranks of people ;
many even of the priefts having embraced it.

Among the feveral profeffors of it, no man, except the apoftles,
contributed fo much to extend it's influence as Stephen j who did
not confine himfelf merely to the ftation, which had been affigned
him ; but with wonderful force of argument, as well as by m.ira-
cles, difplayed the power of the gofpel.

3. This verfe is much ufed in the argument about church government ; thoit feems to carry
no authority in the queftion. The defignation of thefe feven men was undoubtedly an apoftolic
aft: but they feem to have been defigned only to the office of almoners. It is remarkable
however, (whether it happened by chance, or was intended) that in eight or nine editions of
our Englifh bible (between the years 1S50 and 1680) the woid, xartiqrtiiroiin/ ive af point, is
tranilite'd ye appoint.

5. From the names it feems probable, that feme of thefe were E?i^»n;Tai ; which /hew»
it to have been an eleftion of great judgment. The laft was certainly a foreigner.

U u There

«3

330 A C T S O F

There were at that time in Jerufalem, a body of foreign Jews,
both Africans, and Afiatics, who had a fynagogue appropriated
to themfelves, called the Synagogue of freedom. Thefe men fre-
quently engaged in difpute with Stephen on the mofaic difpen-
10. II. 12. fation : but not being able to oppofe him by argument, they com-
menced a regular profecution againft him ; and flirring up many
of the Scribes and Pharifees, and a large body of people, they
brought him before the Sanhedrim; and accufed him, by witneiTes,

14. whom they had fuborned, of having fpoken contemptuoufly both
of the temple, and the JewiJIj law ; and of aflerting that Jefus of

15. Nazareth was come to dejlroy both. The countenance of Stephen,
while he flood before the council, and heard fo much malicious

CHAP, teftimony againft him, was full of that divine, and heavenly com-
^^^- pofure, which drew the attention of the whole affembly.
1. After the witnefTes had been heard, the high-prieft alked him.

What he had to fay in his defence ?

Stephen in a long apology, laboured to convince his hearers,

that God was no rejpeSler of places that their fathers had wor-

fhipped in various countries ; and that even the temple itfelf was
*• built late in the hiftory of the Jews — He traced the divine dif-

penfations

9. It is probable that all the foreign Jews had fynagogues appropriated to themfelves;
fome of which fynagogues, as many Jews were freemen of Rome, might derive their title
from thence. See Lardner's Credib. part I. ch. iii. Profellbr Gerdes fuppofes they took
their name from Libertina, a city of Africa ; which Lardner feems to think a probable
fuppofition.

as As Stephen, was accufed of confpiring tp deftroy the Jenxjijh temple, and the la^M, it
feems to be the \aoii obvious intention of his thus recapitulating the hittory of the patriarchs,
to fhew, that the temple ellablifhment had not always exifted ; and that there was no neceffity
to fuppofe it always fliould cxift ; as the Jews efpecially had rendered themfelves fo unworthy
of this divine difpenfation by perfecuting the prophets, and putting their Saviour to death.

Some interpreters give a different view of Stephen's argument. They fay, the drift of it
was to caution the Jews againft rejeding Chrift, as they had rejefted Mofes, and the prophets.
This, no doubt, makes a part of his argument ; but it does not feem the purport of it.

O titers

THE APOSTLES. 331

penfatlons from the time of Abraham. That great patriarch, faid
he, firft worfhlpped God in Mefopotamia. From thence he was 5. 4.
fent to Haramj and afterwards into the land which you now in-
habit. But he had no poffeffion in itj refting merely on a pro- 5. 6. 7.
mife, that his family, after fuffering the miferies of bondage, fhould
worfhip God there, as they had done in other places. But the 8.

covenant of circumcifion was given long before ; and that rite
was obferved by Abraham in his pilgrimage, jufl as it is obferved

by you at Jerufalem. The next migration of our fathers, was 9. 10. n.

into Egypt. Here Jofeph, under the immediate influence of God, JJ; V^, ^
faved the land of Egypt, and all his father's houfe from the effeds
of a famine J and here Jacob, at his fon's requeft, brought his
family to fojourn. Here thofe holy patriarchs worfliipped the
God of their fathers ; and here they finiflied their earthly courfe.

The evils of their pofterity increafing, as the people multiplied; 17. 18. 13.

Mofes, who had been educated by Pharoah's daughter in the
learning of Egypt; and had been obliged to fly the country for

Others again fuppofe, that Stephen's great intention was to exhibit Jofeph, and Mofes
as types of Chrift ; who were both rejedled by their brethren, as Chrift alfo was ; and corref-
ponded with him in many inftances of their lives.— This too he certainly has in view ; but this
does not make the drift of his argument.

From thefe different opinions, it is plain however, that the apology of Stephen is a difficult
paffage of fcrlpture ; and that it is hard to make out what the chief intention of it was. For
myfelf, I am moft inclined to the interpretation I have given ; and have therefore abridged
the detail of the hiftory of the Jews, that Stephen's argument might appear with more force.
At the fame time, I think it very probable, that he might inte7:d covertly to Ihevv the Jews,
that by rejeifling Chrift, and his apoftles, they were purfuing the very fteps of their fore-
fathers, who had rejefted the prophets.

There are other difficulties, tho I think of little importance, in this apology of Stephen,
They regard chiefly the dates and numbers mentioned in the 4thj 6th, and 14th verfes ; and
the burial of the. patriarchs in the i6th.

7. Will I judge. Bp. Pearce obferves, that the law trie!, fentences, and executes; and
that the word Kfi^« relates fomctimes to one, and fometimes to another, of thefe operations.

U u 2 an

33*

ACTS

O F

*o.

21.

22.

23-

t6.

24.

37-

2S-
28.

29.

i°-

31-

32-
35-
38.

33-
36.

34-
37-

39-

40.

41.

4i.

43-

45'

46. 47.
48. 49. 50.

an ineffedual endeavour to aflifl: his countrymen ; was afterwards

called by God to lead them out of bondage by a high hand.

But even Mofes himfelf, the founder of the Jewifli government,
who received the law from God, through the mediation of an
angel, is fo far from fuppofing his inftitution to be of perpetual
obligation, that he mentions the Meffiah, under the title of a

great prophet, who was to arife after him. Confider alfo how

unworthy this finful nation hath made itfelf of a perpetual efta-
blilhment. From the times of Aaron, and the golden calf, re-
collect it's conftant fucceffion of idolatries, and rebellions. It
is true, our fathers had the ark under a tabernacle in the wilder-

nefs, built after the fafhion, which God had appointed it is

true alfo, that they carried it with them into the land of promife;
and carefully maintained it, till the days of David ; and afterwards
till the days of Solomon j who was permitted to build that temple,

which his father only defigned. All this is true; but it is

as true, that God hath all along declared by his prophets, that
he will not be confidered, as dwelling in the narrow limits of
a temple made with hands ; but as filling the univerfe, which he

20. j4»d ivas txceeding fair : Ar«o{ ru Qtu. This mode of exprefiion is agreeable to the
Hebrew idiom. Great cedars are called, ceJars of God. Pf. Ixxx. 10, and great mountains,
mountains of God. PI", xxxvi. 6. — Jofephus tells us, that nobody could look at Mofes, with-
out being (truck with his beauty.

22. Mofes is faid to be mighty in deeds, as well as 'words; which fome have imagined to
allude to a ftory told by Jofephus, that upon an invafiOH of Egypt by the Ethiopians, Mofes
was appointed genera) of the Egyptian forces, and drove the invaders back, with great /laugh-
ter. Antiq, lib. II. 10.

30. The burning bufh, which was not confumed, is thought by many to have been a very
appofite fign to Mofes. The people whom he was to relieve, were indeed greatly oppre/Ted :
but it was as eafy for God to deliver them from that oppreffion, as it was for him to prevent
the bufli from being confumed by the fire, that was in the midft of it. The one was a iign of
the other.

43. The phrafe, taiing up the tabernacle of Mohic, relates to the pradlice of carrying about
the image of the God Moluc, on folemn oc'cafiona in a fiyine.

hath

THE APOSTLES.

333

hath created — as making heaven his throne, and earth his foot-

ftool. Stephen concluded his apology by telling the council; 51.52.53.

that he forefaw they would refift the Holy Spirit of God ; and op-
pofe the truth, as their fathers had done before them. The only
difference was, that their fathers had perfecuted thofe, who pro-
phecied of the MefTiah : while they had perfecuted the Mefliah
himfelf: and that, in fliort, they were the perfons, not he, who
had fet at naught both Mofes and his law.

This fevere charge threw the council into the utmoft rage.- » 54.

Stephen, feeing to what lengths their malice would arife, told 55. 56, 57.
them, he was prepared for the utmofl effedls of it — that he faw
heaven opened — and Jefus {landing at the right hand of God,

On this they cried out with loud voices — flopped their ears,
as if fuch blafphemy was not fit to be heard; and rufhing upon 58. 59. 60,
him with one accord, dragged him out of the city, and floned
him. He, in the mean time, throughly impreffed with the fpirit
of the religion he had embraced, prayed for his murderers, and viir.

recommended his foul into the hands of his Saviour. They,

who floned him, gave their garments in charge to a young man
of the name of Saul ; who flood by as an affenting fpe<5lator of

the death of Stephen. After the Jews had thus fated their

vengeance, Stephen's friends were fuffered to carry his dead body
to burial ; which they performed with great lamentations.

— — V—

1. 2. 3.

58. This feems not to have been s. judicial, but a tumultuary aftion ; what the Jews called
the judgment of zeal. They could not put a criminal to death, without the cognizance o
the Roman governor. Beaufobre is the only commentator, I recollect, who is of a diiFerent
opinion : but his reafons, do not appear convincing.— Some however are of opinion,
that the judgment ofxealvizs permitted by the Romans : but this, I think, is very doubtful.

59. The dying words of Stephen contain fo plain an aft of worftiip to Chrift, that it feems
difScult to evade them. They are not fo ftrong indeed in our tranflation, as in the ori'^ina!,
where the word Godi% not found.

The

334 A C T S O F

The death of this holy man was the beginning of a violent
perfecution againft the church at Jerufalemj which feparated in
different ways to avoid it. None of any eminence continued in
the city, except the apoftles.

Among fuch as took the mofl adllve part in this perfecution,
was Saul, who was very zealous in executing the orders of the
Sanhedrim.

Thefe efforts however to deftroy Chriftianity, tended only to
propagate it the more, by the preaching of thofe, who fled into
other countries.

J. 6. 7. Among the mofl: eminent of thefe preachers, was Philip, one

of the feven deacons, who had been ordained by the apoflles.
This holy man went to Samaria ; and preached the gofpel there
with fuch power, and confirmed the truth of it with fo many
8. miracles ; that the people univerfally attended to him ; and the

whole city was filled with religious joy.

9. 10. II. There dwelt in Samaria, at that time, one Simon, a magician ;
who had deceived the people by his pretences to miraculous powers ;
making them believe, he was fomething more than human. How-

12. 13. ever, this perfon himfelf feemed fo convinced by the preaching,
and miracles of Philip, that he was baptized, as others had been ;
and profefled himfelf a difciple.
14. 15. 16. Some time after, the apoflles, at Jcrufalem, hearing of the fuc-
cefs of the gofpel in Samaria, fent Peter, and John to give weight
to the miniflry there; and through the prayers of thefe apoftles,
all the new profelytes, who had yet only been baptized in the
name of Jefus, received the Holy Ghoft.

5. The old town of Samaria was at this time deftrcyed ; fo that Philip muft have gone to
fome town in the diJiriSi of Samaria.

When

THE APOSTLES. 335

When Simon faw, that the apoftles, by laying on their hands, 18. 19.
conferred the Holy Ghoft, and the power of working miracles ;
he made them an offer of a fum of money to grant him that
privilege.

But Peter, with great indignation, rebuked him, for fuppofing, 20,

that the gift of God could be purchafed by money. He told n.

him, that he was yet totally unacquainted with the fpirit of the
gofpel ; and bad him repent of his fins, and pray to God to for- 22. 23.
give the wickednefs of his heart.

Simon feemed greatly afFeded with the feverity of this rebuke; 24.

and begged the apoftles to join in prayer with him, that God
would avert the evils, which they had threatened.

Soon after, the two apoftles returned to Jerufalem, preaching 25.
the gofpel in fuch of the Samaritan cities, as they paffed through.

Philip, in the mean time, was fent on a different errand. He 26.
was ordered by the diredtion of an angel, to go to the road, which
leads from Jerufalem to Gaza, as it enters the defert. There a 27. 28.
perfon of great authority, in the court of Candace, queen of
Ethiopia, was returning home frotn Jerufalem, where he had been
worfhipping (as all ferious profelytes were accuftomed to do at
the great feafts) and Philip was ordered by the Spirit to join him. 29. ,0,

2 J . It rather feems»tbat the account of thefe two apoilles coming fvom Jerulkleai isintrodu-
ced here for the fake of the relation of Simon Magus ; about whom there might have been
probably, at that time, fome mifreprefentations, which it was thought neceffary to obviate.

26. Arrian, in his hiflory of Alexander, mentions Gaza as the Lji to-ivn, that njjas /'s-
habited, before you enter the defert betiveen Phenicia and Egipt.

z-j. As the word -Emuyj^ has an ambiguous fenfe, fignifying alfo fomatimes a chambeiLiin.
I leave it undetermined.

27. Pliny fpeaking of an Ifland, appendent on Ethiopia, under the name of Meroe,
tells us, that Candace reigned there,' quod nomen multis j'am annis, ad reglnas tranfit.

Hift. Nat. Lib. VI.

336 A C T S O F

He found the Ethiopian reading the prophecy of Ifaiah, and afked

S«- him, if he underflood what he read ? The other anfwered, he did

not ; and conceiving PhiUp to be a perfon of information, defired

him to come up to him into his chariot, and explain it. The

s:. 33. paffage he read, was in the fifty-third chapter: He was led as a

fieep to the Jlaughter, and like a lamb dumb before his Jljearer, Jo

he opened not his mouth : in his humiliation, his judgment was taken

away ; atzd who Jloall declare his generation ? for his life is taken

34. frofn the earth. Now of whom, faid the Ethiopian, doth the

prophet fpeak — of himfelf, or of fome other perfon ?
3;. Phihp, beginning at this paflage, opened to him the difpen-

36. fation of the gofpel ; and by his difcourfe produced fuch an effedl
on the Ethiopian, that when they came to a pool of water, he

37. defircd, he might immediately be admitted to baptifm. Philip
afked him, if he believed finccrely in Jefus Chrift, the Son of

38. God. The Ethiopian profefling his faith, was accordingly bap-
39. 40. tized. After the ceremony, the Spirit of the Lord carried Philip

to Azotas ; where he preached the gofpel ; and from thence in
all the other towns in his way to Casfarea. In the mean time
CHAP, the Ethiopian returned home full of religious joy.

IX.

During thefe tranfadlions, Saul, who was one of the mofl zealous
perfecutors of the church, having heard that many Chriflians had

fled

33. A ferfon' s judgnunt being taken aiuay, was a fort of proverb for being opprejfed. See Job
xxvii. 2.

40. The miraculous miffion of Philip to Gaza, to meet the Ethiopian, was, no doubt,
an intervention of Providence to prepare the way for the gofpel in Ethiopia ; where, as Eufe-
bius informs us, this treafurer of queen Candace firft planted it. The manner, in which
Philip was conveyed away from the Etliiopian, feems 'to have been intended as a miracle,
to convince him of the truth of the religion, he had juft embraced.

2. Damafcus in Syria Hands upon a plain fo extenfive (as Maundrel informs us) that the
mountains which furround fome parts of it, are only juft difcernable. The river Barrady

wluch

« ^

I. 2,

THE APOSTLES. 337

fled to Damafcus, defired letters from the hlgh-priefl to the fyna-
gogue there, ordering them to deliver to him all the Jews of
that perfuafion ; that he might bring them to be punilhed at
Jerufalem.

Having received a commiffion, he fet out on his journey. 3.

But as he approached Damafcus, a fudden light from heaven flione
round him j and as he fell to the ground, he heard a voice faying, 4.

Saul, Saul, why perfecuteft thou me ? He had recolledlion enough 5 .

to aflc. Who it was, that fpoke ? The voice anfwered, I am
Jefus, whom thou perfecuteft. Why oppofeft thou thus the
will of God ? Saul overwhelmed with amazement, and ftruck 6.

at once with horror at his late condudt, afked trembling, What
he fhould do ? and was ordered to go to Damafcus j and it fhould
there be told him.

In the mean time, the men, who travelled with him flood 7.

fpeechlefs ; hearing a voice, but not underftanding the import
of it.

As for Saul, as foon as he had raifed himfelf from the ground, s,

he found he was deprived of his fight; and was obliged to be

which ifTues from the mountain of Antilibanus, runs through the plain ; and arriving at
Damafcus, divides into three ftreams : the intermediate one pafles through the town ; and
the other two, on each fide, circle it's fuburbs. The city, as you approach it, makes a
grand appearance ; it's mofques, ftceples, and minorets being very llately.

5. Lord Harrington (mifcel. fac. efT. 3) ingenioufly fuppofes, that Paul being a learned
Jew, knew this light to be the Shechinah ; and that it imported the divine prefence. He
therefore with confidence aflced, M'ho art thou Lord ? It is hard for thee, to kick againji the

pricks, was a proverbial expreffion, fignifying impotent rage, that hurts only ourfclves.

7. When St. Paul gives an account of this vifion at Jerufalem, (Afts xxii. 9) he fays,
the men heard not the 'voice; tho in this verfe, he fays they did hear it. The contradict! an is
very eafily reconciled by fuppoilng, they were fo terriiicd, that they heard nothing articulate,

8. Saul's being deprived of fight, and reftored to it again, cxpreflcs, as fome fuppofe,
the idea of that darknefs, in which he had formerly lived ; and of the light which now flionc
upon him.

Xx led

338 ACTS O F

g, led into Damafcus i wlicic lie continued three days in a ftate of

contrition, prayer, and fa/ling.

10. II. 12. At the-«nd of that time, a chriftian, of the nanie of Ananias,

who lived at Damafcus, was fent by a heavenly vifion to rcftore him

13- '4- to fight. Ananias, knowing the characfter of Saul, could not help

15. 16, 17. exprefling his apprehenfions of him. But he was given to under-

fland how great a converfion had been wrought in him; and

to what eminence he fhould hereafter arife in the chrillian church,

as the great apoflle of the Gentiles. Ananias, thus inllruded,

went to Saul, and told him, that Jefus, who had fpoken to him

on the road, reilored him to fight j and that he fliould receive

the Holy Ghoft.

His fight being accordingly refi:ored, he was baptized ; and

iS. 19. recovered by degrees from that ftate of dillrefs, into which he

had been thrown. Then joining himfelf to the difciples, he began

20. to preach the gofpel, to the great aftonifhment of all, who had

21. known his former life; and applying all his learning in the JewiOi
32. law, to the fupport of chriftianity, he confounded the Jews,

who dwelt at Damafcus ; and proved plainly, from their own
fcriptures, that Jefus was the Mefliah.

Some time after, the Jews laid in wait for him, and watched
1:3. 24. 25. at the gate of the city to feize, and deftroy him. But Saul, being
informed of their intention, efcaped over the wall in a balket, and
went to Jerufalem.

1 1 . Tar/us was a town in Cilicia, famous both for it's trade, and for being a feat of Icarn-
It is fuppofed to be the old Tarftiilh, mentioned fo often in the old Tellament.

20. Paul preached Chrtjl in the fynagogues that he is the Son of God : the precife meaning here
is, that he affirmed and proved that that "Jefus, '■Mas the Mejiah, nuho had Leen crucified at.
Jerufalem,

Here

THE APOSTLES. 339

Here alfo he was at firft received with fufpicion ; till Barnabas 26. 27. 28.
carried him to the apoflles, and related all the circumftances of
his converfion, - and faith j on which he continued to preach in

concert with them. Here too with great flrength of argument, 29,

he difputed with the Grecian Jews ; who attempting to feize him,

the apoftles thought it proper to lend him to Tarfus. 30.

At this time, the churches, which were now multiplied, had 31,
peace; and rejoiced in the goodnefs of the Lord.

Peter taking the opportunity of this quiet feafon, made a pro- 32.

grefs among them ; and went firft to Lj'dda.

Here he found a perfon of the name of Eneas who had been 33. 3^.
eight years a paralytic, whom he healed in the name of Jefus Chrift ;
and by this miracle converted many of the Jews, who dwelt at 3S-
Lydda, and in the vale of Saron.

Another miracle alfo, which he performed at that time, had 36. 37. 38.
a great effedt in converting the Jews of thofe parts. l^[ ^°' ^^'

A pious, and very charitable woman at Joppa, of the name of
Tabitha, being dead, the difciples there fent two of their body to
Peter at Lydda, to defire him to com.e to them. Peter immediately
went; and was carried into an upper chamber; wheie he found th<2
corpfe laid out for burial ; and a number of poor widows ftanding

26. This was the journey, which Paul mentions Gal. i. i8.

34. The word {Tfii)t7o» does not properly fignify maie thy bed: but make ready thy room for thy
guejis. The fame word is ufed in that fenfe, Mark xiv. 15, and Luke xxii. 12. The cafe
feems to be this. Peter was in Eneas's houfe, with other guells, as was not uncommon in the
houfes of fick people, when only confined ; as in this paralytic cafe. To fliew therefore the
greatnefs of the cure, Peter bad Eneas arife, and himfelf make his room ready for his guefts.

35. Lydda was a celebrated town in Judea, in which were many fchools -, and where the
Sanhedrim fometimes met.— The vale of Saron, or Sharon, was remarkable for the many
villages that were fcattered about it, and for it's rich pafturage. See i Chron. xxvii. 29.

36. Joppa was a fea-port, on the Mediterranean, not far from Lydda.

X X 2 round

340 A C T S O F

round it, lamenting their lofs ; and Shewing their Icveral garments,
which the holy woman had given them.

Peter removing them from the chamber, that their lamentations
might not interrupt his prayers, kneeled down, and prayed fervently
to God. lie then arofe, and calling her by her name, her life
returned; and flie was prcfented by the apoltle to her friends in
perfedl health.
^3. After this, Peter continued at Joppa fome time longer; during

which the divine Providence brought about one of the greateft
events of the chrillian church.

It happened, that fome Roman troops were at this time Ra-
tioned at Casfarea. To this garrifon belonged a centurion of the
name of Cornelius ; a man of eminent piety, and charity j which
3- 4- 5. 6. through his example, were diffufed through his family. This
perfon being favoured by an angelic vifion, importing the ac-
ceptance of his good works in the fight of God ; was ordered
to fend to Joppa for the apoftle Peter, who fliould inllrud him

I. in a flill purer faith, than he had yet received : in obedience to
which vifion Cornelius immediately fent proper perfons on this
errand,

10, In the mean time it pleafed God, as this was the firfl: inflance

of Gentile converfion, to allay the prejudices, which Peter might
have on that fubje<fl, in the following manner.

The apofi:le having been at prayer, and being afterwards hungry,
while food was preparing for him, fell into a trance, and faw a

/ •

II. 12.

2. The expreffion ^o^ujutui t6» S"» commonly fignifies a perfon, who acknowledged, and
worfhipped the true God ; but did not pay obedience to the law. He was called a profclyte of
the gate by fome : while others allow no fuch perfon ; but fuppofe the Jews divided mankind
merely into Jews, and Gentiles. See the quellion difcuffed in Dr. Lardner's evangel, wri-
ters, chap, xviii.

large

THE APOSTLES. 341

large flieet, held by the four corners, full of different kinds of
animals, clean, and unclean, defcending towards him. As he flood 13,
beholding it, a voice from heaven bad him take, and ufe what
he chofe, without diftindlion. Peter offended at the idea, faid, 14.

He had never been accuftomed to eat any thing unclean. The 15.
voice anfwered. What God hath cleanfed, that call not thou un-
clean. This was repeated three feveral times. 16.

While Pefer was hefitating, and doubti-ig in himfelf, what might 17. 18. 19.
be the meaning of this vifion, he had a fecret intim.ation from the
Holy Spirit, that three perfons, who then waited for him, fhould
explain the intention of what he had feen ; and was ordered to 29.

accompany them without objedlion.

Peter immediately going down, found the meffengers from 21.

Cornelius ; and afking the caufe of their coming to him, was 22.

informed of the feveral circumftances of the vifion, which Cor-
nelius had feen. Peter kept them with him that night; and the 23.
next day fet out with them to Csfarea, attended by fome of the
brethren from Joppa.

The next morning, they arrived at Casfarea; where they found 2^,
Cornelius, with a company of his friends, expefting them.

When Peter's arrival was known, Cornelius went out to meet 25.
him, and fell down at his feet. But Peter raifing him, gently 26.
rebuked him for giving that honour to a man, which was due
only to God.

16. A thing's being done three times has generally been confidered, both among facred,
and prophane authors, as a fign of cameftnefs, and certainty. Thus St. Paul fays, / be/ought
the Lord thrice ; and thus Virgil,

Terquc ipfa t'blo, mirabile difla,
Emicnit— — — — ———^

25. Many interpreters fuppofe, that Cornelius took Peter for an angel : but his having been
the fubjeft of an angel's miffion was certainly ground enough for Cornelius to confider him as
a perfon of high dignity. The Romans never nfed proftration to any human being.

Peter

54* A C T S O F

27. Peter then entering the houfe, and feeing fo numerous a company

2S, aflembled ; made his apology as a ]c\v, for this famihar intercourfe
with Gentiles J faying that God had inftruded him to make no
2g. difti^idion between them, and the Jews. He then inquired into

the reafon, why Cornelius had fent for him.
30. 31. 32. Cornelius related the particulars of his vifion ; which Peter com-
^^" ^'^' paring with what he himfelf had feen, faid. He was now fully

convinced, that God made no dill;ind;ion, among the feveral nations
2j_ of the world ; but was ready to admit all religious people of every

36. denomination, as well as the Jews, to the privileges of the gofpel.

He then fet before them the great objed of a chriftian's faith. —
Jefus Chrifl:, fent by God to be the Saviour of the world—
2-_ who, after John the Baptift had prepared his way by preach-

38. ing repentance had, under the influence of the Holy Spirit,

39. 40. 41. wrought many miracles to eftablifli the faith of mankind in his
dodtrine. Of thefe great events, and of his death, and glorious
refurredlion, Peter told them, he, and the reft of the apofrles,
were witnefles, chofen by God. They had been converfant with
42. 43. Jefus, both before, and after his refurredlion ; and were appointed
to publifli to mankind, remiffion of fins, through faith and re-
pentance — to inform the world, that Jefus will be the judge of

41. The expreflion, not unto all the people, hut unto chofen laitneffes, has given great ofFence
to free-thinkers. Why not unto all the people? Why not make this event as public as poffi-
ble ? God Almighty might have many reafons. One or two even human prudence may
fuggeft. Suppofe Chrift had fliewn himfelf formally to the chief priefts, and they had attemp-
ted again, as they probably would, to feize him : he muft by a miracle have efcaped out of
their hands. And might not this have given occafion to their faying, that the rcfurrcftion
alfo was a mere illufion ? — Suppofe again, his enemies, who hoA/een him, (hould have denied
it (as they appear to have been capable of anything) would not this have made their evi-
dence, if appealed to, worfe, than their giving no evidence at all ? — Befides, all the people
might have feen him, if they had pleafed : all that is meant is, that the apoftles only were the
appointed, chofen witnefles. Five hundred, we know, at onetime, did fee liim together. 1.
Cor. XV. 6.

quick.

THE APOSTLES. 343

quick, and dead — and to open, and unfold all the prophecies,
which bear teftimony to the great truths concerning him.

While Peter was thus fpeaking, it pleafed God, on this folemn 44- 45- 4^*
occalion of the firft Gentile converfion, to pour out on all, who
were prefent, the gift of the Holy Ghoft ; with it's miraculous
accompaniment of fpeaking languages.

This exceedingly afloniflied the Jewidi Chriftians, who came
with Peter. That apoftle however conceiving the gift of the 47. ^g.
Holy Ghoft to be a fufficient evidence of the faith of thefe con-
verts, ordered them immediately to be baptized. After this,

Peter continued, at the requeft of thefe new difciples, fome days
longer at C^efarea. xi.

In the mean time, the account of what had happened at C^farea,
being brought to Jerufalem, gave much offence to the Jev.-ifh
Chriftians, who thought the privileges of the law had been in-
vaded; infomuch, that when Peter returned to Jerufalem, he found 2. 3.
the matter very ill-underftood ; and many of the difciples difpofed
to find fault with his behaviour.

On this he gave them a plain relation of the whole affair from '' ,. ,. g. -.
the beginning — of the vifion which he had feen — of the vifion, 8.9/10.11.
which Cornelius had feen — of his vifit to that pious centurion ; 15. 16.'
and of the defcent of the Holy Ghoft. He then put them in mind
of what Jefus himfelf had faid, that ychn Indeed baptized with
water ; but that they Jloould be baptized with the Holy Ghojl ; and
concluded with faying, that as God had thought proper to give
his fandlion to the reality of the converfion ; it would furely have
been highly improper in him, to have been backward in receiving
thefe converts by baptifm into the communion of the church.

This relation of the affair had its full efTeft ; and the whole
afiembly united in praifing God for making the Gentiles partakers
with them of the benefits of the gofpel..

While

'7t

344 - ACTS OF

19. 20. 21. While thefe things were doing at Caefarea, the gofpel began
to extend in another quarter, as far as Antioch, and the country
in it's neighbourhood. Here it was preached by fome of the dif-
ciples, who had fled from Jerulklem, on the perfecution, which
had followed Stephen's death ; and being accompanied by mi-
racles, had great fuccefs. It was now preached both to Jews,
and Gentiles.

22. The apoftles at Jerufilem being informed of the difpofition of
Antioch to receive the gofpel, immediately fent Barnabas thither;

23. who found great caufe for rejoicing; and exhorted the new con-

24. verts to continue fleadily in the faith they had profeffed. Barnabas
was a man of a mild, and amiable difpofition ; and being aided
by the gifts, and graces of the Holy Spirit, he won greatly upon

25. the people; and brought a large addition to the church. But
thinking there was ftill occafion for more atHftance, he went to

gi5_ Tarfus for Saul ; and returned with him to Antioch. Here thefe

two apoftles continued a full year ; and formed a very confiderable
church ; the members of which were firft known by the name
of Chriftians.
27. 28. About the end of the year, a difciple of the name of Agabus,

coming with fome other difciples from Jerufalem, declared at An-

ig. Y.>M:t;rcci in fome copies is EM.r.ix; ; and indeed there feems to be a diftin^ftion between
the Grecians mentioned ver. 20, and the Jews mentioned ver. 19. See a note on Arts vi. i.

26. The word p^f^iix-rt^a properly fignifies obtaining a name from a calling ; of which kind of
names we have many in England, as Smith, Miller, Carpenter, he. One would imagine the
name of Chrillian was firft given in contempt ; both bccaufe the people of Antioch were fud
to be of a fcurrilcus, jelling humour ; and becaufe Tacitus, when he mentions Chriftians,
exprefles himfelf under this idea, ■uulgus chrif.ianos appcllat. — The word apoftle is not always
Itriftjy confined to llie twelve. Barnabas is called an apoltle. Arts xiv. 14.

28. OwM^mi, in the original, is fuppofed by feme to fignify the Roman empire; but it is
mofl commonly confined in this pafTage to Judea. Jofephus fpeaks of a famine In yi/^^a at
this time, but mentions no other place ; and indeed if it had raged in Syria, the Chriftians
there, could not have been fo well able to fend relief to their brethren in "Judea,

tioch.

THE APOSTLES.

345

tioch, in the fpirit of prophecy, that there fliould foon be a great
famine through Judea, which accordingly came to pafs. On
this the church of Antioch made a colledion for their brethren
there; and fent it to Jerufalem by the hands of Barnabas, and
Saul.

While the affairs of the church were in this profperous fituation
at Ca3farea, and Antioch, Herod Agrippa, with a view to pleafe
the Sanhedrim, began a fevere perfecution againft the chriftians at
Jerufalem. He firft put James, the fon of Zebedee, to death ;
and foon after apprehending Peter, threw him into prifon ; with
a view to execute him alfo, after the enfuing pafTover.

For the deliverance of this great apoftle, the church made con-
flant prayers to God; which it pleafed the Almighty to anfwer.
For as Peter, the very night before Herod intended to put him
to death, was fleeping between two foldiers, who guarded him;
an angel appeared in heavenly brightnefs, and awaking him, bad
him rife. Plis chains immediately failing from his hands, he threw
his mantle about him, and followed the angel ; fcarce knowino-,
whether he were yet awake. Under this divine condudt, he pafled
fecu rely through all the guards; and came to the large iron-gate,
which led into the city. This opened of its own accord; and

as they were now in the flreet, the angel left him. Peter come

mtirely to himfelf; and conceiving fully the gracious deliverance

1. This Herod was the grandfon of Herod the great; and is reprefented by Jofephus, as a
pious prince, greatly obfervant of the ceremonies of the Jewilh religion. If this was the cafe,
he v/as probably led by liis Jewifti prejudices to perfecute chriiHanitv.

z. The early martyrdom of St. James, was no doubt an indru'dive lefTon to the apoftolic
college, by fhewing them, that the miraculous powers, with which they were endowed, could
not fccure them from the malice of their enemies.

4. Four quaternions of foldiers were fixteen ; four of whom watched by turns.

6. To whooi he was chained, according to the Roman cuftom.

Yy he

a9-

7-
S.
9-
10.

II.

17-

34^ A C T S O F

j2. he had received, went to the houfe of a religious woman of the
name of Mary, the mother of Mark, where many pious chriftians

jj. were then afi'embled at prayer. On Peter's knocking, a young

14. woman went to the gate ; but inflead of opening it, on knowing his

,j. voice, (he ran with joy to inform the family ; but they paying little

16. regard to her at firft, were above meafure aftoni/lied, on finding

it was really Peter himfelf. The apoflle then related to them

the circumftances of his great deliverance ; and deliring them to
inform his brethren ; retired himfelf to a place of fecurity.
18. 19. In the morning there was great confufion among the foldjers j

and tho Herod, on examining the cafe could find no circum-
flances of negleft, he ordered the whole guard to be put to death.

20. But that wicked prince knew not how foon his own end wa&
approaching. From Judea he went to Ca^farea ; where the Ty-

21. rians, fearing his difpleafure, had fent ambafladors to pacify him..
On a fet day he gave audience to them j and being magnificently

22. arrayed, he made a folemn oration ; which was received, as if

13. It was commort among the Jews, to give the names of plants, and flowers, to their
female children. Rhoda fignifies a rofc ; Tamar, a palm; Edefla, a myrtle; Sufannah, a
lily. Sometimes they would give the names of animals a'fo : as Tabith?, and Dorcas, figni-
fy in Hebrew, and Greek, a goat, or roe.

15. The text fays, they fuppofed it w.is ttyyi>.o; avrn. Some imagine they meant, what
we call in Englifli, jiis _gAj/? ; others, \i\s guardian angel : 0X.\\e\i QX-\y di inej/i/tger, from l.im.

17. It is James the lefs, who is mentioned here i James, tha fon of Zebedes, had been
put to death.

20. Bccaufe their coiinSry, i:'as nourijhed hy the kin^! country. The Tyiiar.s, who were intirely
a trading people, negleftcd .tgriculture ; and received their chief fupplies of corn from Judea.

22. We have the fame account from Jofephus; with many other circumftar.ces ; but none
th.1t diH:er materially from thcfe. Anliq^. lib. XIX. ch. viii. \Vhat the apoftle calls ytyc4l
apparel, Joftphus tells us, was a robeoffilvcr tiiTue, moil curioudy wrought ; on which the
r.iys of t'.ie fun (hining, as he fat on his throne, exalted abov; the people, gave hira a moft
fpkndid, and dai-.ling appearance.

23- Put an end to his life — or as it is exprefTed in the figurative language of fcripture ; The
angel of the Lord/mole him, hecaufe he game not God the glory. The pride of heart which made
him aflume divine powers to himfelf, wij tUc fartuular crime here hiiJ to his char?; : but he
was probably a wicked prince in many other refpetls, notwithftanding the account of Jofephus.

Y y 2 them.

THE APOSTLES. 347

it had come from a God. For his pride, cruelty, and other 25.

fins, he was ftruck by the hand of the Almighty with a terrible

difeafe, which put an end to his life. The gofpel however 24.

was only the more confirmed by the oppofition he had given
it.

In the mean time Barnabas, and Saul, having delivered the
contributions, which had been intrufted to them from Antioch,
returned thither again ; where they found the chriftian church

confiderably increafed. Belides thefe two great apoftles, three

others of fmgular eminence prefided over it, at that time ; Simeon,
who was furnamed Niger ; and Lucius of Cyrene ; and Manaen,
who had been the friend of Herod, but having left his conneilions
with that prince, had embraced the chriilian religion.

Saul, and Barnabas had not been long at Antioch ; before they 2. 3.
were ordered by the particular defignation of the Holy Spirit to
leave that city, and preach the gofpel in other parts ; and a fohmn
day of falling, and prayer was appointed to fupplicate God for
their fuccefs. Under the guidance of the Holy Ghoft, therefore 4. 5.
they went to Seleucia, taking Mark with them, as their affiftant.
From Seleucia they failed to Cyprus j and beginning at Salamis,
they preached the golpel in the Jewifli fynagogues through the
whole ifland as far as Paphos.

At Paphos rended the Roman proconful, Sergius Paulus, a 5. ,. g.
well-difpofed man ; who hearing of the two apoftles, fent for

10. II

348 ACTS OF

them, and defired them to give him fome account of tlie new
religion they taught.

In the family of the proconful lived a Jewifh magian, of the
name of Elymas ; who being jealous of the apoftles, endeavoured
to prevent the proconful's paying any attention to them. On this,

9. Saul, (who took alfo the name of Paul) turning to him with

that dignity, which the Holy Spirit infpired, rebuked his fubtil
and mifchievous oppolhion to a dodlrine, the purity, and evidence
of which he could not but acknowledge. He then told him, that
as he had voluntarily fuffered his underftanding to be thus darkened",
God would punidi him, for a time at leafl, with the lofs of his
eyes. On this a darknefs fell imm.ediately on him ; and he difco-
vered by ftretching out his hands, and feeking fcr fbmebody to

12. lead him, that he was utterly deprived of fight. The proconful,

imprefled with the doftrine of Paul, and ftruck with this great
miracle; immedi-ately profelfed himfelf a chriftian.

»3- The two apoftles foon after, leaving Paphos, went to Perga, in

H- Pamphyliaj where Mark left them; ehufing rather to go to Jeru-

falem. — From Perga they continued their journey to Antioch in

JS- Pilidia. Here they went to the fynagogue on the fabbath-day ; and

after the reading of the law, and the prophets, being afked by the
rulers of the fynagogue, if they had any thing to hy to the people ;

' ■ Paul defired their attention with the motion of his hand; and ad-

drefling himfelf to the Jews in particular; and to all in general.

9. Some writers think the apoftle took the name of Paul, in compliment to Sergius Paulus,
his firft Gentile convert. Others fuppofe, that it was only the name he was generally known
by, among the Greeks, and Romans ; as John in England, is Jean in France, and Hans in
Holland.

13. The reafon of Mark's leaving Paul, at this time, is nowhere given. It is certain,
that Paul was much offended at it. See Adls xv. 38.

14. To diftinguifli it from Antioch in Syria, from whence they had come.

ly Tiie rulers of the fynagogue were authorized to allow whom they pleafed, to preach.

who

THE APOSTLES. 349

who believed in the true God, he took occafion from the facred 17. ig. 15:

29.
23.

books, which had juft been read to them, to recapitulate in few ^''" ^*' *^'

words, the Jewifh hiftory, in order to deduce the Meffiah from
David, according to God's conftant proniifes to that prince j re- 24.

minding them, at the fame time, of the miraculous manner, in
which Chrift had been introduced by John the baptift ; whofe 2-,

teftimony of Jefus's dignity, and of his own inferiority, was equally ^6.

full.— The apoftle then recommended earneftly to their ferious
attention, the gracious offer of lalvation through the gofpel. He
mentioned the circumftances of Jefus's death ; and flievved, that all 27. 28. 29.
the malice of his enemies againft him, was only a diredl completion
of the predi(flions of the prophets. He adverted next to his glorious 30.

refurredion ; which was proved by many of his followers, who 31.
faw him alive, and attended him through a courfe of feveral days. — 32. 33.
Thus, faid he, we have opened to you thofe gracious promifes
made to our fathers, which he hath now fulfilled in fending
Jefus Chrift into the world : Thou art my Son, this day have I 34 35.
begotten thee. — And as to that great event, his refurredion from
the dead, now no more to return to corruption, / id il give you, faid
God, the [lire mercies of David: thoupalt not Juffer thine holy One to
fie corruption. This prophecy, he told them, alluded to the refur-
redion of the Mcfliah. Of David no prophecy of this kind could 35
be fpoken. He law corruption ; and fo did every one, except
Jefus, who had been raifed from the dead. They all died agaisi,

and faw corruption. Paul having thus proved Jefus to be the ^3^

Meffiah ; proceeded to point out his office. He came, fiid he, to
offer remiffion of fins to man through faith, and repentance ; and

33. Moft interpreters confider the raijing up of Jefus in this verfe as fpoken of Iiis n-
furreaion : but the context, and application of the propliecy r.ither give the fenfc of Chrill's
bting raifed from the feed of Dau id. See Pf. ii. 7— Ifa. Iv. 3— Pf. xvi. 10.

39'

55<5 .ACTS OF

to make that effedhial atonement for him, which the expiatory

40. 41. ikcrifices of the law could not make.— ^ — Laftly, the apoflie warned

his audience not to be found in the number of thofc, whom the

prophet threatened with deftrudtion, if they refufed this gracious

offer; and rtjedted a difpenfaticn fo clearly proved, as- this certainly

was.

4»- i3- After the apoftle had ended his difcourfe (which had been heard

with great attention) the fynagogue broke up ; and many of the

Gentiles, as they left the place, defired to hear the fame difcourfe

on the next fabbath : while Paul earnertly exhorted feveral of the

Jews, and profelyte-Gentiles, who had been convinced by what they

had heard, and profeiled themfelves chriftians, to continue ftedfaft

in the faith.

44. On the next fdbbath day, almofl: the whole city met together, to

45- attend the apoftle. But the unbelieving Jews, of whom there were

many in thofe parts, being jealous of this popularity, had now

drawn together a party ; and mixing with the audience, interrupted

Paul's difcourfe, and turned the whole city into a fcene of con-

fufion,

46. 47. The apoftle, with great plainnefs, told them, that it was neceffary

for the gofpel firfi to be preached to them ; but as they had hardened

themfelves againft it, it fliould now, according to the predidions

4*. of the prophets, be offered to the Gentiles. When the Gentiles

heard this, they glorified God ; and as many, as were well-difpofed.

41. The prophecy, to \vhich St. Paul alludes, is contained in Heb. i. 5. where the prophet
threatens the people with the Babylonilli captivity. St. Paul's immediate reference feems to be
to the deftruftion of Jerufalem by the Romans ; but he feems alfo, like our Saviour, to refer
to the next life.

47. 1 he prophecy, to which St. Paul particularly refers, is Ifa. xlix. 6.

48. The word t^ttw in the original, may well figiiify difpcfed, or prepared for ; but the
tranllators of our Engliili tellament, give many words a predeftinarian fenfe, which there is no
xeafon for.

believed

XIV.

THE APOSTLES. 351

believed the gofpel j which began now to fpread through all the 49,
country.

This fuccefs ftill further enraged the Jews ; who ftirring up all 50.

tvhom they could influence, raifed fuch an oppofition againft Paul,
and Barnabas, as obliged them to leave the place. Giving up there-
fore thefe infidel Jews to the judgment of God by the ceremony of 51.
fhaking off the duft of their feet againft them-f , they bore the
perfecution they had received with holy joy ; and retired to Ico-

j,ium. God did not however defert the church, which had 52-

thus planted in Pifidiaj but watched over it, and repleniflied it
with his Holy Spirit.

At Iconiam the apoftles preached in the fynagogue ; and had, at c H A P.
firft, great fuccefs. They performed many miracles alfo in teftimony
of their dodrine;. and numbers both of Jews, and Greeks pro-
fefled the faith.

But here alfo the unbelieving Jews followed the example of thofe
in Pifidia ; and made it their bufinefs to form a party againft the
progrefs of the gofpel. Afterwards gaining the magiftrates on their
fide, they laid a fcheme to feize the two apoftles, and put them to 6. 7
death. But they being av.'are of the defign, fled to Lyftra, a city
of Lycaonia ; and preached the gofpel fometiines there ; and fomc-
times at Derbe, 'and other places, in that neighbourhood.

It fell oat, as Paul was preaching at the former of thefs towns, 8. 9
that a perfon, who had been lame from his birth, was among his
hearers ; and tlie apoftle perceiving he had fiiith to be healed, had 10.

him ftand upright on his feet; on which lie became inftantly n.

found. When the inhabitants of Lyftra fa\v this, they ran about

•J- See .1 nots on Matt. x. 14.

1 1. It was very agreeable to die heathen cre;d, that the Gods (houlJ vifit tlie lower world.
Even Tully tells us, the Gods muft have a humaii form, as they never appc.-iroJ ir. any other.
De Nat. Deorum.

the.

35i .ACTS OF

"• the city, crying out, that the Gods were come down among them;

calHng Barnabas, Jupiter; and Paul, Mercury, becaufe they ob-
'3' ferved he was the principal fpeaker. Nay to fuch a height did

their zealous phrenzy carry them, that the prieft of Jupiter began
. to make preparations for a folemn lacriiice to them.
i4» When the two apoftles, Paul, and Barnabas, heard this, :they

rent their cloaths, and ran in among the people, crying out;

15. " What mean you by this ? We are men like yourfelves : and are
" fo far from fuffering any devotion to be paid to us, that it is the
" great end of our dodlrine to call men from the worfliip of falfe
** Gods, and teach them to acknowledge one only God, who made

16. "heaven, and earth, and all things therein; and who amidft all

17. " the blindnefs, that hath overfpread the world, hath always given
" fufficient evidence of his divine nature, in the works of creation,
" to recall mankind from the abfurdity of worfhipping idols."

18. Even with this language they were fcarce able to reprels the zeal of
the people.

»9' This popular favour however foon took another turn. The un-

believing Jews from Pifidia, and Iconium, coming hither alfo,
infufed their fpirit into the inhabitants of Lyftra ; and a tumult being
raifed, Paul was feized, and carried out of the city ; where he was

20. ftoned, and left as dead. By the alliltance however of his friends he
revived ; and retired, the next day, with Barnabas to Derbe.

1 3 . Jupiter, ■T.'jhich <zvas before their city : that is, whofe ftatue flood at the entrance of their
city. — Brought oxen and garlands unto the gates : that is, brought oxen crowned with garbnds.
Vidlima labe carens, et prseftantiflima forma
Siftitur ante aras, vittis infignis, et auro.

Ovid's iVTet.
20. Some interpret this as a miraculous refurreftion from the dead. I think it rather
appears otherwife, from the conclufion of the 19th verfe, fuppojing he had been dead.

Here

THE APOSTLES.

153

23. Thefe elders feem to be confidered next in dignity to the apoftles. Their office appears
10 be defcribed Afls xx. z8,

Z z When

2+-

Here too the apoflles preached the gofpel, and converted many 21

to the chriflian faith. They afterwards returned to Lyftra, and
Iconium, and Antioch in Pifidia ; where they confirmed the converts 12

they had made; and exhorted them to continue ftedfafl: in the faith ;
notwithftanding thofe perfecutions, which (they faw) had arifen,

and mufl necelTarily arife again. Then, after folemn prayer, and 25

fafting, ordaining elders to prefide over the feveral churches ; and
recommending them to the grace of God, they palled through
Pifidia, and PamphiHa ; and continuing fome time at Perga, they ^6

went to Attalia ; and from that city by fea to Antioch in Syria,
from wheixe, about two years before, they had fet out.

On their arrival there, they called an alfembly of the church ;
and gave them an account of God's gracious dealings through their
miniftry ; and fhewed them, that a door was now fully opened for
the gofpel among the Gentiles. — After this circuit through different
parts of Afia minor, they continued fometime with the difciples at
Antioch.

The iiril thing that diflurbed the peace of the church of Antioch,
was an opinion "introduced by certain judaizing chriftians from
Jerufalem, with regard to circumcifion ; which they thought all

chriflians were obliged to receive. This opinion was oppof^d

by Paul, and Barnabas, with great warmth. But when it was
found they could not fupprefs it by their own authority; it was
determined, that thofe two apollles, with fome others, fliould
confult the church at Jerufalem. In their way thither, through
Phoenicia, and Samaria, they occafioned great joy among all chrif-
tians by the accounts they gave of the converfion of the Gentiles.

zS.

354 A C T S O F

4. When they arrived at Jerufalem, they acquainted the apoftles,

5- and elders, with all the tranfaftions of the church at Antioch : and

then informed them of the diffention which had been introduced by

6, feme judaizing chriftians, of the fed: of the Pharifees, with regard

to circumcifion, and other points of the law of Mofes. This
queftion the apoftles, and elders, refolved to examine in a full
aflembly ; which they accordingly called.

__ As in this affembly there were many chriltians, who were

ftrenuous upholders of the law of Mofes, the queftion was agitated
with fome warmth on both fides. — The great advocate for the
full liberty of the chriftian converts, was Peter. He put the
aflembly in mind of the cafe of Cornelius ; of whom circumcifion
I. p. had not been required. He dwelt on the defcent of the Holy
Ghoft on feveral Gentile converts ; which was argument fufficient,
that God had fully accepted them without circumcifion ; alledging
that their hearts were purified, not by the ceremonies of the law, but
by faith alone. Why therefore, faid he, do you go about to put a
yoke on the necks of the Gentile-chriftians, which neither we,

II, nor our fathers were able to bear? We believe that we as Jews

cannot be faved, but through the gofpelj why {hould we then
make the Gentiles confider the law as fufficient, which in our
own cale we acknowledge to be inefFedtual ?

,j_ Peter V fpeech was feconded by Paul, and Barnabas, who in-

formed the aflembly, that God's dealings with fuch of the Gen-

4. This (eems to be that journey to Jerufalem of which Paul fpeaks Gal. ii. I.

4. There thould only be a comma, or femicolon after this verfe, as it is plain the 5th verfe
is a continuation of what the two apoftles from Antioch related.

10. Some interpreters leave ©eoh out of this fentence ; as it is not found in fome of the heft
MSS ; and tends only to embarrafs the fenfe. The expreflion then is, fViy do you attempt, or
tndea-vour to put, Uc. - Utifu^a however in this fenfe, is not often, I believe, ufed with an
accufative.

tiles,

«3- H-

THE APOSTLES. 355

tiles, as they had converted, were exadly fimilar to the account,
which Peter had juft given them.

When they had all fpoken their fentiments, James flood up,
and faid; " Peter hath juft explained to you the circumftances,
which attended the firft converfion of the Gentiles— a converfion
diredled by the immediate interpofition of God. And if you ex- 15. i6. 17.
amine the prophets you will find them all fpeaking the fame
language. No mention is made of the covenant of circumcifion ;
but that the defedtion of the houfe of Ifrael fhould be reftored
by calling in all the nations of the earth to worfhip God in
holinefs, and righteoufnefs of life. From the beginning, no doubt, is.

God refpedled all things ; and would certainly have enjoined cir-
cumcifion, if it had been neceffary. I fee no reafon therefore to 19.

make the Gentiles conform to it. And yet it may be proper ^o.

to enjoin them to abftain from fome things, which give great
offence to the Jews ; as the rites, and pollutions of heathen tem-
ples fornication — and the ufe of blood: and this prohibition 2,.

{hould be the more general, as there are few towns, where there are
any chriftian- converts, in which the Jewifh religion is not ex-

ercifed."'t"

This

J 3. 19. James fays. Men and brethren hearken unto me — my fentencc is. It is well Peter did
not fay this ; it had been a good argument for the fupremacy of the Pope.

17. The text quoted here is Amos ix. 1 1, iz. I have given what appears to me the fenfc
of it; and what agrees with the apoftle's argument. But we do not find this text with any
exaftnefs in our vulgar trandation of the bible. The apoftle has evidently quoted from the
LXX ; which differs a little from our tranflation ; but agrees exaftly with the apoftle.

f This whole paflage is acknowledged, on .ill hands, to be a difficult one.

The firft queftion, that arifes, is, whether the prohibition of blood, is meant as a general,
or as an occafional precept ? Many things have been faid with much force on both fides of the
queftion. I know no writer, who has drawn up the arguments for its being a precept of
general obferijation, in ftronger array, than Mr. Stackhoufe : yet ftill, I think, the mind revolts
from this idea, when we confider the liberal principles of the chriftian religion — fo little

Z z 2 aftefted

22.

356 A C T S O F

This opinion of James being agreeable to tlie whole afiembly,
they refolved to fend two perfons of great eminence from their
own body, Judas, and Silas, together with Paul, and Barnabas,

afFefted by outward obfervances — and fo wholly delighting in inward purity when we
confider what a numbsr of particular paflages there are in fcripture, which mention tlvc heart
only as the receptacle of virtue and vice — when we refleifl, that St. Paul tells us, Wv" may eat
any thing fet before us, afking no queftions for confcience fake - and when we confiu3r la(il)-,
that the prohibition of eating blood, is not feconded by one fingle text of a fimilar kind,
throughout the whole new teflament. If it had been meant as a general precept, we might
certainly have expefted to fee it confirmed by other paifages j or, at Icalt, fecured againft
miftake in thofe paflages, which feem fo dirertly to oppofe it.

But ftill if we allow the precept to have been occafional only , how comes it, that this occa-
fional precept is joined with /b?v«i-a/i</« Z' Is this alfo an occafional precept? By no means: we
are fufficiently guarded againft fuch a mifconftruftion by repeated paffages in fcripture. So
th.at here we are not left in doubt.

But why then is a precept of moral obligation thus clafled among indifferent things .''— Becaufe ir
was confidered in that light by thofe heathen converts, to whom the decree was fent. Nay^
by many of them, we know well, that fornication was confidered as a part of religious wor-
fhip ; and is therefore commonly joined with idolatry ; as in i Cor. x. 7. Eph. v. 5. i Cor.
V. II. Rev. ii. 14, 20. Wifd. of Sol. xiv. 25, &c. 2 Mac. vi. 4. Some to get rid of
the difficulty, for wopfiaj read x'"f^"*''.> '° abftain from fxutne' s Jlejh ; but this, I believe, refts
on no authority.

The laft difficulty of this paffage relates to the 21ft verfe ; For Mojes, in old time, hath in
every city, them that preach him ; being read in the fynagogues e-very fabbath day. — Some explain
this palTagc, as if the apoftle had faid. We need not mention theje things to the jfeius, becaufe,
as they conjlantly read the books of MoJes, they are perfedly acquainted --jjith them. But this feems to
have nothing to do with the intention of the decree ; which is fo far from endeavouring to reflify
the opinions of the Jews, that it is not even addrefled to them. It is addreffed only to them
luhich from atnong the Gentiles nvere turned to God, The intention therefore of this paffage feemi
to be, as I have endeavoured to explain it, that wherever the Jews, and Ghriflians were found
together, this decree fhould be carried, and prefented to the Gentiles ; in order to prevcnr
that offence, which might otherwife be given to the Jews.

One thing more, with regard to this text, may be obferved ; which is, that the words x«i t»
TTHxre are omitted in many iVfSS ; and univerfally unknown to the Latin fathers, who leave
them inlirely out in all their quotations. And indeed the words Teem of no ufe in the text ;
for the only reafon for abftaining from things Jhangled, is, that the blood might not be eaten
lyith the flefh.

THE APOSTLES. 357

to the church of Antioch, with the apoflolic decree, which was
written in thefe words.

" Forafmuch as we have heard, that certain perfons of our 24-
aflembly going over to you, have, without any authority from us,
pretended to lay you under an injunftion to be circumcifed, and

to obferve the Mofaic law it hath feemed good to us aflembled 25. 26. 27.

in council, to fend Judas, and Silas, together with our beloved

Paul, and Barnabas, who have hazarded their lives for the gofpel,

to inform you, that, agreeably to the fenfe of the Holy Spirit, 28. 29.

we think proper to lay nothing upon you, but thefe things —

to abftain from eating meat offered to idols — from fornication —

and from blood : from which if you keep yourfelves, you will

avoid giving offence. Fare you well."

This decree being read to the church of Antioch, occafioned
great joy ; to which Judas, and Silas contributed not a little ; con-
firming by their own private exhortations, the authority of the

church of Jerufalem. Some time after, Judas returned again

into Judea ; but Silas chofe to ftay longer at Antioch j where Paul

30. 31. 32.

33- 34- 3S*

28. It feemed good to the Holy Ghoji, and to us — that is, // ivas agreeable to the fenfe of the Holy
Spirit, as declared in the cafe of Cornelius, &c. — that the Gentiles need not be circumcifed in
order to become Chriftians. The council does not feem to afTert, that the Holy Ghoft imme-
dia'-ely direSed this decree. If it had, there would have been no occafion for any reafoning

about the matter. Thefe neceffary things, fays the text. In fome copies we have a different

reading ; which may be rendered, thefe things •zvhich are, at this time, neceffary.

29. It is worth while to compare the mildnefs of the conciufion of this decree, Cf'''"" 'which
if you keep yourfelves , yejhall do ivell. Fare ye lucll;) with the anathemas which ufed commonly
to conclude the decrees of popes, and councils.

32. Judas, and Silas are here called prophets. The word Tpc^oTn; fometimes fignifies a
perfon, 'v^ho fpeaks for another ; as a teacher in an alTembly, may be called a prophet ; or, as
Aaron was called Mofes's prophet. It is not clear in what fenfe Judas, and Silas are here
called prophets : but it fcems rather probable, that they are called fo, as fpeaking the fenfe of
the church at Jerufalem,

alfo^

1.2. 3.4- S

358 A C T S O F

alfo, and Barnabas continued, with many others ; all uniting in
the great work of preaching the gofpel.

j6. Paul having now been a confiderable time at Antioch, propofed

to Barnabas, to make another circuit among the feveral churches,

37' which they had eftabUfhed. Barnabas doling with the propofal,
mentioned Mark, as a proper perfon to take with them ; which Paul

38. would by no means confent to, as he had left them fo abruptly at

39. Pamphilia. This drew on fo fharp a contention between thefe two
apoftles, that they feparated. Barnabas taking Mark, who was his

40. 41. nephewf-, embarked for Cyprus ; while Paul accompanied by Silas,
and attended by the prayers of the church, took the circuit he had
propofed, through Syria, and Cilicia, confirming the churches.

CHAP. At Lyftra he found a young convert of eminent piety, of the name
' J of Timothy : and thinking him a proper perfon to be the companion
of his labours, he complied fo far with the prejudices of the Jews
in thofe parts, as to circumcife him j for they all knew, that his

3S. See chap. xiii. 13.

39. Here is an eminent example of imperfeftion in thefe great apoftles. Mark had probably
been much to blame in leaving Paul ; and Paul perhaps now as much in refenting it fo ftrongly ;
and both he, and Barnabas, in making a formal quarrel. They difcovered plainly, as they
had told the people of Lyitra, that they ivere men of like pajjions tviih them/elves. Paul however
was afterwards perfeftly reconciled to Mark : and fpeaks of him, as one of his great comforts
in his labours. See Col. iv. 11.

f See Col. iv. 10.

3. The it is evident enough, tliat Paul did not circumcife Timothy from any religious prin-
ciple, but merely in compliance with the prejudices of the Jews; yet it muft be owned, there
was fomething rather fingular in his doing it juft at that critical time, when he himfelf was
carrj'ing a decree againft circumcifion. The faft feems to be, that circumcifion was generally
allowed to Jews. Timothy was circumcifed, becaufe his mother was of Jewifti extraftion :
but the fame apoftle who allowed this, forbad Titus to conform to this ceremony, becaufe he
was a Greek. Indeed none of the apoftles feem to have had any objeftion to circumcifion in
it/elf: but only as it was impofed under the idea of being necejfary to fal<vatkn.

4. It is a good obfervation of L 'Enfant that the word lny^iA, which is here tranflated a
decree, always fignifiet fomething temporary, and ceremonial ; and not of perpetual obli-
gation.

father

THE APOSTLES. 359

father was a Greek j tho his mother was a Jewifli chriftian. —
Having added this young convert to his company, Paul proceeded
to the feve'ral cities, which he meant to vifit : and removed their
fcruples ; by giving them copies of the decree, which the apolloHc
affembly had made at Jerufalem.

Having pafTed through feveral parts of Afia, where the gofpel 6. 7.
had already been planted, he determined to go into fome other
provinces, where it had not yet been preached : but in this defign
he was over-ruled by the influence of the Holy Spirit, and went to 8.

Troas. Here he was diredled by a vifion from heaven, to vifit 9. 10. u.iz.

Macedonia; and accordingly he, and his companions, of whom
Luke was one, took the neareft way to Philippi, the chief city of
that part of the country.

At Philippi the Jews were allowed a place of worfhip at a little 13.

diftance from the city, near the lide of a river. Here therefore Paul
reforted on the fiibbath day; and found chiefly religious women j
among whom one Lydia, a Jewifh profelyte, a dealer in purple, 14. 15.
being convinced by Paul's arguments, was baptized with all her
family ; and intreated him, and his company to lodge at her houfe.

There was at that time, at Philippi, a young woman, poflefl"ed 16.

with an evil fpirit, who afforded gain, by her divinations, to fome •
people, who employed her. This demoniac followed Paul, and his i7'

6. 7. It does not abfolutely appear from the text, that the gofpel had not been preached in
Afia, and Bithinia : but it feems probable, the people of thofe countries might not be yet pre-
pared for the gofpel ; or there might be other reafons, why Macedonia was at this time preferable.

10. In this verfe St. Luke firfi: allude* to himfelf. But of whatever ufe he might be in
thefe journeys to the chriftian caufe, he paffes all over in modeft filence.

13. Dr. Lardner (hews, that it was very ufual for the Jews, in foreign countries to have
houfes of prayer allowed by the fides of rivers, or on the fea-fliore. See his Credib. part I.
ch. III.

17. The demoniacs, during the life of our bleffed Saviour, always acknowledged his
power— on what principle we are unacquainted — perhaps through flattery,

companions.

360 ACTS OF

companions, as they went to the fynagogue, crying out, Thefe are

the fervants of the moft high God, who fhew us the way of

18. falvation. On this Paul, ordering the evil fpirit to leave her, (he

vi'as perfedly reftored.

19. 20. 21. Her employers thus finding the hopes of all further gain difap-

pointed, feized Paul, and Silas, and dragging them before the

magiftrates, accufed them of difturbing the peace of the city ; and

of introducing new rites, and cuftoms, which were contrary to thofe

22. 23. 24. already eftablifhed. The tumult increafing, the magiflrates ordered

them to be fcourged, and thrown into prifon ; with a ftridl command

25. to the jailor, to keep them fafely. But ait midnight, as Paul,

z6. and Silas were fmging praifes to God, an earthquake fuddenly fliook
the foundations of the prifon ; and burft open all the gates. —

27. The keeper awakened by the noife, and finding all laid open, took
it for granted that the prifoners were fled ; and drawing his

28. fword, was going to kill himfelf: when Paul, feeing his frantic
adlion, with a loud voice cried out. Do yourfelf no harm ; we are

29. all here. On this the keeper calling for a light, was ftruck with
the compofure of Paul, and Silas, in the midft of this terrible
convulfion ; and comparing the greatnefs of their behaviour, with
the miracle of the demoniac, he was convinced of their divine

30. power ; and falling down before them, he brought them into his
3'- 32- houfe, and afked them with great emotion. What he fhould do to

be faved ? The apoflle, in few words, explained to him the terms

of the gofpel; and held out to him, a belief in Jefus Chrifl:.

33- 34- The keeper then v/afhing their ftripes, and refrediing them, re-
ceived baptifm himfelf, with his whole family ; who all joined in
praifing God for his gracious mercies to them.

35- The next day the magiftrates, fomewhat aOiamed of their hafty
proceedings, fent privately to the keeper of the prifon, to difmifs

36- the two men, who had been committed to his charge. This meffage
the keeper, with much joy, imparted to the apoftles. But Paul,

with

XVIl.

2. J.

THE APOSTLES. 361

with great fpirit, anfwered, they were Roman citizens j and had 37.
been ufed in a manner, in which no Roman citizen ought to be
ufed. What ? faid he, fhall they beat, and imprifon us uncon-
demned ; and then privately difmifs us ? Let them come themfelves,

and make an apology for what they have done. The magiftrates j?.

on hearing they were Roman citizens, were much alarmed -, and 39-

coming to the prifon, intreated them quietly to leave the city. —

They ftayed however fome little time at the houfe of Lydia, com- 40.

forting their friends ; and then leaving Phihppi, went through CHAP.

Amphipolis, and Apollonia, to ThefTalonica, the principal city of

Macedonia.

At ThefTalonica alfo the Jews were allowed a fynagogue ; in
which Paul, during three fabbath-days, explained the principles of
the chriftian religion ; proving from the prophecies of the old
teftament, that, that Jefus, whom he preached, muft needs both
have fuffered, and have rifen from the dead. This dodrine had 4«

fuch effedl, that a great multitude of the profelyte Greeks; and many
of the Jews alfo believed.

But the fuccefs of the apoftles foon raifed a party of unbelieving 5.

Jews againfl them j who getting together a number of diforderly
people, attacked the houfe of Jafon, where they lodged ; and not
being able to find the apoftles, who had efcaped, they carried 6. 7.
Jafon, and fome other chriftians, whom they met with, before
the magiftrates, and informed them of the great irregularities, which
thefe people had committed in other places, as well as at ThefTa-
lonica i fetting up, as they faid, in oppofition to the Roman au-
thority, a certain king of the name of Jefus. They then laid an
information againft Jafon for harbouring fuch feditious perfbns. ■

This violent charge put the magiftrates under fome difficulty.
They faw the frivoloufnefs of it: at the fame time they could
not intirely negled it. So they took fecurity of Jafon, and of the
others, and difmifled them.

A a a Paul,

10.

II.

12.

13-

M- 1;

362 A C T S O F

Paul, and Silas, in the mean time, had been fent privately to
Berea; where with the fame freedom, which they had ufed at
Theflalonica, they went into the Jewifh fynagogue, and preached.
Here the Jews were much better difpofed, than at Theifalonica :
for they were at the pains of fearching the fcriptures, and com-
paring them with the doftrines, which Paul preached. Many
of them after this examination, believed; and many Greeks likewife
of both fexes.

But when the unbelieving Jews of Theifalonica had heard of
the ready acceptance, which the Bereans had given to the gofpel,
they came to Berea, and excited the people there againft the apoftles.
As Paul was the moft obnoxious perfon, he thought it prudent
to avoid their fury ; and going to the fea-fide, as if he had intended
to embark; he turned fhort, and went to Athens; fending orders
to Silas, and Timothy to follow him there.
,'6, While Paul waited at Athens for his companions, he was grieved

to fee a city, fo celebrated for learning, addidled, in fo grofs a
manner, to idolatry. He took every opportunity therefore of rea-
soning both with the Jews in their fynagogues ; and with the

Athenians, whom he accidentally met in public places. As

is. 19. 20. Athens was at that time, the fchool of philofophy, the apoftle
began foon to excite attention ; and fome Epicurean, and Stoic phi-
lofophers, partly in contempt,- and partly through curiofity (for
the Athenians were a very inquifitive people) brought him into
their public affemblies, and defired to know, what that new, and.

21.

13. The word aa'hivb:, which is tranflatedy?/>T?fl'n/i, exprefles properly that kind of agitated
motion, which is given to the fea in a ftorm ; and admirably defcribes the raging of a popular
tumult.

1 6. Petronius, who lived about the time of St. Paul, fays, that at Athene, Facilius pojjts
Deum, quam homincm, iwenire,

31. This character is given of the Athenians both by DemoHhenes, and Thucidides.

uncommonly

THE APOSTLES. 363

uncommonly ftrange dodrine was, which he had advanced ^ al-
luding to what Paul had faid, with regard to the refurredlion.

On this opening, Paul began by telling them, how much he 22. 23.
thought them addidled to religion. Not content, faid he, with
that variety of Gods you worHiip, I met with an altar infcribed
TO THE UNKNOWN GOD. This proves however that there
is a God, whom you allow you do not know. That God I now 2^.
preach unto you — the Creator of all things — the Lord of heaven
and earth— who is not confined to human temples— nor in want 25.
tjf facrifice, or any thing, which human power can fupply; in-
fomuch as every thing derives its exiflence, and prefervation from
him. This great God is the common father of all mankind; 26.

whofc^ feveral nations he hath diftributed over the face of the earth,
according to' his own good pleafure ; and hath required them all 27.
to acknowledge, and worfliip him, from a jufl fenfe of their 28.
dependence on him, for every blefling they enjoy — their life; their
breath ; and very exiftence. The apoflle then quoted a pafiage

22. Dr. Lardner contends, and I think with gre.it jullice, that oe-.o-iJai/iovEjTEfj;,- ftiould be
taken in a good fenfe, and not rendered fuperftitious , (See Credib. vol. I. p. 193 in a note).
St. Paul (hewed, at all times, great delicacy towards the opinions of others ; and plainly at
this time, did not mean to give any offence to the Athenians.

23. Diogenes Laertius in his life of Epimenides (lib. I. page 29) tells us, that the Athe-
nians, being afflifted with a peftilence, invited Epimenides to luftrate their city. The method
he took, was to carry feveral flieep to the Areopagus ; from whence they were left to wander,
as they pleafed, under the obfervation of people fent to attend them. As each fheep lay down,
it was fqcrificed, on the fpot, to the propitious God. By this ceremony the city was relieved.
But it was ftill unknown, what God was propitious. An altar therefore was erefted at every
place, where a (heep had been facrificed, to the unknovm God.

23. With what great addrefs the apoftle turns the fuperftition of die Athenians againft
themfelves '. — He alfo makes an admirable apology for himfelf. He had been accufcd of
fetting forth ftrange Gods — to which charge he anfwers, that he found among them an altar
infcribed to the unknoivn God.

28. Aratus was a Cilician poet; the countryrrian of Paul. Nearly the fame exprcffion is
found in Clcanthes's hymn to Jupiter. See Hen. Step. poef. philof. p. 49.'

A a a 2 from

30.

364 A C T S O F

zg. from Aratus, in which that poet calls mankind tbe offspring of God.
If, continued he, we are the offspring of God, let us confider,
in what light we are called fo. It is in our minds, not in our
bodies, that we refemble him. We muft not therefore think that

images of gold, and filver are any reprefentations of the deity.

Thus far however God hath born with the ignorance of mankind.
But now he hath revealed his will to them explicitly; and com-

31. mands them every where to repent; and prepare themfelvcs for
that awful time, when he will call them all into judgment, before
Jefus Chrift, the redeemer of the world; of whofe divine au-
thority he gave fufficient evidence by raifmg him from the dead.

32. This difcourfe, efpecially the latter part of it, with regard to
the refurredion of the dead, affeded this aflembly of philofophers
in different ways. The Epicureans treated it with great contempt :
while the Stoics thinking there was fomething plaufible in the
notion, defired they might hear the apoflle on the fame fubjedl

33. 34. again Before he left Athens however, he made many converts ;

among whom were fome people of confequence ; particularly Dio-

XVIII. nyfius, one of the members of the council.

From Athens Paul went to Corinth : and finding there a chriflian
Jew, of the name of Aqutla, who had been driven from Rome,
with all his countrymen, by a decree of the emperor Claudius;
he abode with him ; and as Aquila, and he were both tent-
makers, they wrought together. On the fabbath-days Paul taught

2. Suetonius tells us, in the life of Claudius, that, that Emperor, Judaos, impul/ore Chrifia,
ajpdui tumultuantes, Roma expulit.

3. It may appear a little Angular, that Paul, who was brought up in a learned profeflion,
fhould be a tent-maker : but we muft confider, that the Jews of all conditions taught their
children fome mechanic bufmefs. It was a common faying among them, that he luho taught
bis fin no bufinefs, bred him a thief.— The fame cuftom ftill prevails in the eaft. Even the
Grand Seignior himfelf is always taught fome mechanic art. Sir Paul Ricaut tells us, that
the Grand Seignior, to whom he went ambaiTador, had learned to make wooden fpoons,

THE APOSTLES. 365

in the fynagogue, applying himfelf chiefly to the Jews, and pro-

felytes. Afterwards, when Silas, and Timothy joined him from 5.

Macedonia, they all united in the moft earneft application to the
Jews; endeavouring to convince them from the prophets, that

Jefus was certainly the Meffiah. But their zealous endeavours 6.

were received with fo hardened an oppofition, that Paul finding
it to no purpofe to continue among them, gathered up his gar-
ment, and fhaking it out, accompanied that fignificant adlion by
telling them, he now gave them up — they muft take their guilt
upon themfclves — he would turn to the Gentiles. And from this 7.

time he preached no more in the iynagogue, but in the houfe

of one Juftus, who lived near it. Notwithftanding however 8.

this violent oppofition from the Jews, Crifpus, the chief ruler of
the lynagogue, believed ; and a great number of the Corinthians.

As Paul was now about to preach the gofpel to the Gentiles, and 9. i«.
muft therefore expert to irritate the Jews ftill more, it pleafed God
to give him the comfort of a heavenly vifion, in which he was
ordered to continue where he was, amidft a well difpofed people —
to preach the truth boldly — and to truft in the proteftion of hea-
ven. — On the authority of this vilion Paul continued a year, and 1,.
a half longer at Corinth, preaching the gofpel ; and met with
no oppofition, till Gallio was appointed proconful of Achaia;
whom the Jews hoped to intereft in their favour. With this
view, they brought Paul before him in a tumultuary manner ^

6. It is rendered in our tranflation, he /hook his raiment ; which implies a degree of paflioii,
and violence, unbecoming the apoftolical charaifler. I have given it another interpretation,
led by the word e«Tn»t7aw, which literally fignifies, to pake froTt:, oxfnakeoutof. The action
feems to be merely fyrobolical, and by no means palTionate. The ftory of the Roman ambif-
fador, ^"no jhook ivar from his gonun, will be remembered.

12. It is remarkable, that Gallio was the brother of the philcfopher Seneca; and is &c-
fcribed by him as a man of the fweeteft difpofnion. Statius mentions him alio in the fame
iuniable light.

accufino:

366 A C T S O F

'3- H- acGufing him of introducing a new mode of worfhlp. But Gallic

• immediately comprehending the whole affair, told the Jews plainly,

that if it were a matter of right, and wrong, he would readily

15, enter into it : but as he faw it was a queftion with regard to ce-

•-> remonies, and points of religion,- of which he was no judge; he

gave them to underlland, he fhould never trouble himfelf about

,6. fuch matters; and ordered them immediately to leave the court.

Imboldened by this, the Greeks, who favoured Paul, took Soflhenes,
the ruler of the fynagogue, who had been, the chief mover in the
affair^ and beat him on the fpoC : while Gallio, thinking probably
it was a punlfliment he well deferved, took no notice of the im-
propriety of the adtion.

.18. After this, Paul continued fometime longer at Corinth ; and

then went into Syria, accompanied by Aquila, and his wife Prifcilla ;
having in his way, fliaven his head at Cenchrea, as a teflimony
that he had finillied a vow, in which he had engaged.

At Ephefus he found a fynagogue, where he preached; and was
fo well received by the Jews there, that he was much prelTed to
flay longer : but he thought himfelf under a neceHity to keep the
enfuing feaft at Jerufalem. He left however Aquila, and Prifcilla

17. They beat him perhaps not in the court room ; but as he left it.— It is however rather
doubtful, wheilier Soflhencs was not St. Paul's friend: fee I Cor. i. i. The relation is ac-
companied with fo few circumftances, that it is difficult to colleft the real faft. There is a
various reading which places 01 IsJaiot in the room of 01 EWniwj. If this fhould be the true one,
it gives a difFerent fenfe to the pafTage.

18. Some imagine this to have been a Nazarlte vow ; and yet it does not correfpond with
the Levitical inftitution, which required the Nazarite X.ojbaie his head at the door of the taber-
nacle of the congregation. Num. vi. 8, It is commonly thought to have been a vow for

fome fignal deliverance.

19. Ephefus was the principal city of proconfular Afia. It flood on the fide of a hill,
overlooking a beautiful and \cvy extenfive plain, watered by the river Cailler.

21. Not from any principle of confcience ; but probably becaufe he might meet at Jerufa-
km a great concourfe of Jews, and many of his own converts.

with

19. 20. 21

THE APOSTLES. 367

with them, till his return ; and then embarking at Ephefus, he 22.
landed at Casfareaj and went to Jerufalem, where he had a con-
ference with the apoftles ; and from thence went to Antioch in 23.

Syria. There he fpent fome time j and then vif:ted the feveral

churches of Galatia, and Phrygia, exhorting the new converts to
continue fteadily in the faith they had profefTed.

After Paul had left Ephefus, an Alexandrian Jew arrived there, 24. 25. z6
named Apollos, who had been a difciple of John the baptift. He
was an eloquent man, well-verfed in the Hebrew fcriptures ; and
preached the gofpel, from fuch knowledge as he had, with great
earnertnefs. Aquila, and Prifcilla .having heard him, and finding
him not fully informed in the doctrines of the gofpel, inftrufted 27. 28.
him more perfed;ly. Afterwards, when he widaed to preach the
gofpel in Achaia, the Ephefian church 'gave him letters of recom-
mendation to the chriftians there. ' In all that country his fervices
were very eminent ; for his eloquence and knowledge in the fcrip-
tures, were fuch, that he greatly convinced the Jews, from the
prophetic writings, that Jefus was the Meffiah.

In the mean time Paul returned to Ephefus, as he had promifed. c H A P.
Here he found fome more of the difciples of John ; and alTced ^^^'
them. Whether they had received the Holy Ghoft ? To this they
anfwered, they had heard of nothing particular on that fubject. He
then afkcd them. Whether they had been baptized in the chrifliaa
faith ? and was informed, they had received no baptifm, but that
of John. Paul then told them, that John's baptifm engaged men
only to repentance, till the appearing of the Mefliah j but on

26. It is probable he was too much attached to judaifm.

2. It is not to be fuppofed, they had never heard of the Holy Ghoft, which their anfwer
feems to imply; but having lived probably in fome remote part, they had not heard of the
late effufions, and gifts of the Holy Ghoft. They knew only what John had occafionally l<iid :
fee Mat. iii. ii— Mark i. S — John i. 23.

that!

1. 2,

368 ACTS OF

that event it was expeded, they fhould immediately be baptized

5. into the chriflian faith. On this they were baptized in the name

6. of Jefus Chrifl: ; and Paul laying his hands on them, they received

7. the Holy Ghoft, with it's miraculous accompaniments of the fpirit
of prophecy, and fpeaking with tongues. The number of thefe
difciples was about twelve.

8. Paul on his fecond vifit to Ephefus, continued preaching freely

9. in the fynagogue about three months. But the Jews raifing a violent
party againft him there, as they had done at Corinth ; he feparated
himfelf, and his company, from them ; and preached afterwards

10. in the fchool of one Tyrannus. He continued however at Ephefus
about two years longer; and had wonderful fuccefs, both among

11. the Afiatic Jews, and the Gentiles; being enabled to perform
«i- miracles in a very extraordinary manner. He not only cured difeafes

by fpeaking a word : but on receiving garments from fick, and

pofTefled people, he healed their feveral diforders by returning them.
I J. Thefe miracles greatly raifed the envy of the Jewifh exorcifts;

who feeing Paul perform them in the name of Jefus, made an effort
14. to perform them in the fame manner. Seven fons particularly of
ij. Sceva, one of the chief priefts, made the attempt. But the poffefTed

man cried out, Jefus I know, and Paul I know, but who are you ?

16. On this he made a furious attack upon them -, and having terrified,

17. and wounded them, put them all to flight. This fliewcd the power
of the apo files over evil fpirits fo very eminently fuperior to that of

t8. 19. 20. the exorcifts, that it drew over great multitudes to adore the name
of Jefus. Nay it had fuch an efFedt upon people in general, that

13. See note on Matt. xii. 26.

19. Books in general were more valuable before the invention of printing; and thefe, in
particular, might be rendered more fo by the many curious figures, and diagrams, which
they might contain. If the pieces of filver were fhekels at 2t. ^\J. each, the value would be
about j^59CO. If they were denarii, at jld, each, the value would be about ^^1600.

numbers.

THE APOSTLES. 369

numbers, who had pradifed thefe magical, and pernicious arts,
came to the apoftles, confeffed their wicked impoflurcs ; and bring-
ing their mifchievous books, burnt tjiem publicly ; tho their value
was very confiderable.

Paul having thus fettled a church at Ephefus, refolved now, 21.

under the influence of the Spirit, to go through Macedonia, and
Achaia, to Jerufalem ; and from thence to Rome. He fent Timo- 22.

thy therefore and Eraftus before him into Macedonia to make fome
proper difpofitions ; and himfelf ftaid a while longer at Ephefus.

During this interval a violent commotion was flirred up againft 2j.

him. In that city lived a certain artizan, named Demetrius, 24. 25. 26.

whofe principal occupation it was to make filver ornaments, ufed
in the worfhip of Diana ; by which many people were inrich-
ed. This perfon calling together fuch as vvrought in the fame
bufmefs, of whom there was a confiderable body, reminded them
of the profit they had acquired by an employment now likely
to be at an end, if Paul's doftrine againft image- worfhip fhould be
univerfally received. Of this, he told them there was a great
likelihood from the attention that had been paid to it, not only in
that city, but in the greateft part of Alia. He bad them confider
alfo, that not only their livelihood, but their religion itfelf was in

danger. This language threw the whole body of artizans into 28.

a ferment; and nothing was heard from every part of the croud j
but voices crying out. Great is Diana of the Ephelians !

The day, on v/hich Demetrius had contrived this tumult, was 29. "

the great feftival-day of the goddefs, when games were celebrated to
her honour in the theatre. This fet numbers of idle people at
liberty ; who being violently inftigated againft Paul, and not lindino-

24. Thefe filver printi are fuppofed to have been fmall temples, with the goddefs in minia-
ture, inflirined ; which the devotees of Diana ufed to fet up, as private abjcfts of worfhip, 5a
their houfes. Some fuppofe them to have been medals.

B b b Jiim,

37°

ACTS OF

him, feized Gaias, and Ariflarchus, two Macedonian converts,
who had been feen with him ; and hurried them into the theatre;
with a view probably, if they had been lliffered, of throwing them

30. to the wild beads. Paul, hearing of this violence, was very

defiroas to enter the theatre, with an intention, if pofllble, to

31. alluage the people : but neither the difciples, nor the principal
magiftrates, who were his friends, would fuffer him.

32. In the mean time the tumult increaled ; and numbers had now
joined it, who did not even know the caufe of the difturbance ;

33. fome crying one thing, and fome another. At this period of

the' tumult, the Jewifh inhabitants of Ephefus, finding the multi-
tude fo divided in their aim ; and fearing left they too fhould fuffer
with the chriftians, drew Alexander through the croud, with a
view, that he fhould explain that matter to the people. He ftood
up therefore, and beckoning with his hand, would have addreffed

34. them. But they finding he was a Jew, would not fuffer him to
fpeak ; drowning his voice, with one general cry, from every part
of the aflembly. Great is Diana of the Ephefians !

35. In this fituation of things, one of the magiftrates rufhed into
the affembly -, and by his prefence reducing it a little to order, thus

fpoke. " Is there any one, faid he, who is ignorant of the

high veneration, in which this city holds the great goddefs Diana j.

31. Thefe magiftrates, in the original, are ftyled Acriafj;)(;oi, chief men ofAfia; and it is from
tliis expreflion, that fome have fuppofcd the public games were now celebrating, which feems
very probable ; and that thefe Aai«f;)joi were deputies from the feveral cities of Afia, who
prefided over them.

33. I think the interpretation here given of this paflage, is the moft probable one. This
Alexander was perhaps the fame mentioned 2 Tim. iv. 14. .See a note there.

33. There cannot be a finer defcription, in fo few words, of a popular tumult, than
St. Luke has given us here.

35. It is not well agreed what magiftrate is meant here ; but it is generally fuppofed he was
the oilicer, who prefided in chief over the public games.

and

THE APOSTLES. 371

and her image, which is the undoubted ofTspring of Jupiter. As 36.

thefe things therefore are known to all the world, it is" unneceflary

to defend them. Let me advife you, therefore, in this matter, to

do nothing rafhly. Thefe two men, whom you have dragged into 37.

the theatre, have neither been guilty of facrilege, nor of blafphemy.

If Demetrius therefore, and the people of his company have any 38.

thing to alledge againft them, let them carry the affair in a regular

way, before the proconful^ where it may be properly determined:

or if it relate to any matter not cognizable in the Roman courts, 39.

let it be determined in a lawful affembly : but as for this day's 40.

tumult, and uproar, for which no reafon can be given, it is very

probable it may draw upon us the refentment of the Romans."

This judicious fpeech had it's effed^ and the tumult inftantly 41.
fubfided. CHAP.

Soon after, Paul calling the difciples together, took a formal ^^^- ^
leave of themj and followed Timothy and Eraftus, as he had in- 1.

tended, into Macedonia. Here he fpent fome time in exhorting 2.

the feveral churches ; and then purfued his journey into Achaia ;
M'here he continued three months. From hence he purpofed to 3.

go by fea into Syria; but hearing, that the Jews intended to way-
lay him, he changed his defign, and went by land through Mace-

f^onia. -In this journey into Afia, Sopater, Ariflarchus, Secundus, 4. 5.

Gaius, Timothy, Tychicus, and Trophimus, his companions,
went by fea ; and waited for him at Troas : while he took fliip 6.

at Philippi in Macedonia ; and having croffed the Egean fea, came
to them ; and continued a few days at Trcas.

On the fitil day of the week before his departure, he afiembled 7.

all the chriftians of thofe parts with a view to fettle their opinions.

7. The word Jis>.Ej/of.ai, fignities fometimes to d'fpute, and queflion, as in Mark ix. i}, and
Jude 9. It Is more probable therefore that it has that meaning here, than that Paul faould
continue a fet difcourfe during fo many hours.

B b b 2 and

372 A C T S O F

8. 9. and anfwer any objetflions, they might make. Their meeting was
in an upper room, where many hghts were burning; and as Paul
had prejudices of different kinds to remove, he continued the aflcm-
bly to a late hour. In the mean time, a young man of the name
of Eutychus, being not much interefted in what pafled, fell afleep
on a window ; and dropped down, on the outfide of the houfe,

10. to the ground ; where he was taken up dead. But Paul immediately
going down, raifed him again to life ; and prefented him to his

11. friends in perfedl health. Tills was not only a great joy to all,
who were immediately connedled with him ; but was a prefent

12. miracle to confirm the fiiith of fuch as wavered. As daylight

came on, Paul adminiflred the holy facrament to all the affembly j

13. and then, taking his leave, proceeded on his journey by land to
14. 15. Alios J where his companions met him by fea. There embarking,

he failed pafl the iflands of Mytelene, Chios, and Samos, and

landing at Trogillium, continued his courfe the next day to Miletus;

16. which is a few miles fouth of Ephefus. He would not however

8. It is fuppofed by fome interpreters, that as thefe nofturnal meetings were become matter
ofobjeiSion to chriftians, Paul chofe to have the room well lighted; that people might fee
from the ftreet what pafied. No other reafon can well be fuggefted for our being told, there
tvere many lights burning.

12. It is not well determined, whether a common meal is here meant, or the celebration of-
the cucharift ; the fame phrafe being often ufed for both'. Confidering the folemnity of the
occafion, commentators are inclined to the latter interpretation : efpecially as the meeting is
introduced with that idea in the 7th verfe, where we are told the difcipks came together to break
bread. — Juftin Martyr, who wrote only about forty years after St. John's death, fpeaking of
the manner of celebrating funday among the chriftians of his day, fays, " that on funday the
chriluans both of the city and country meet together, becaufe that is the day of our Lord's
refurreftion. The writings of the prophets and apoftles arefirft read to us. Then the minifter
exhorts us to imitate what we have heard. We join next in prayer; and laftly receive the
facrament; when they, who are able, give alms." Apol. II. p. 98.

Pliny's account of the chriftian fabbath, written a few years before, is nearly the fame.
" They aflenible, fays he, fpeaking of clirillians, on a fct day, before it is light; and bind
themfelves by a facrament to do nothing bad." Lib. X. ep. 97.

yifit

25. The word um ofcen ligniiies only belief.

28. This very remarkable exprcfiion, the church of God, njjhich he hath purcha fed 'with his ovin
blood, I think cannot eafilybe evaded by thofc, who deny the divinity of Chrirt.

fincere.

IS. 19.

THE APOSTLES. 373

vifit that city, as he feared he might be delayed, and was deiirous
of keeping the feaft of pentecofl at Jerufalem. But as he might 17

not have another opportunity of vihting the Ephefian church, he
fent for the elders of it, to meet him at Miletus-
Here he reminded them of the laborious life he had led, ever
lince his firft coming to Ephefus ; and of the many difficulties,
and dangers, he had incountered among the Jews. He reminded 20.

them alfo, of the faithful difcharge of his miniftry both publicly,
and privately — the fubjeft of which had ever been, that repentance, 21.

and faith, were the only means of falvation, both to Jew and
Gentile. — And now, faid he, I am under the direction of the Spirit, 22.

on my journey to Jerufalem ; not knowing what it may pleafe
God to lay upon me : only this I know, that dangers, and diffi-
culties, in fome fhape, await me. — But thefe are not the things,
which give me pain ; if I can only finilh my courfe with joy ; and
the miniftry, which God hath intruded to me. Of this how-
ever I am perfuaded, that you fliall fee my face no m.cre. I
take the prefent opportunity therefore of teftifying to you, that
if any man fwerve from the truth j I am blamelefs — I have opened

to you the whole counfel of God. Be you equally attentive,

both to your own behaviour, and to the church of God, Vv-hich
he hath purchafed with his own blood j and whicli the Holy Ghod
hath committed to your care. Many enemies, after my de-
parture, will rife up againft' it. Many enem.ies, even among your-
felves, fliall arife, to feduce you from the truth. Be therefore on
your guard; and remember the various cautions, which, during
three years, I have given you on this head. — With thefe inftrudlions
I recommend you to the grace of God; which, with your own

23-
24.

25.
26. 27.

29.

3'-
32-

374

ACTS OF

* ^

•■■ 3
4-

33. fincere endeavours, will perfed: you in all holinefs. — For myfelf,
you will bear me witnefs, that I have not preached the gofpel

34. among you through any interefled motives. You all know that
^ thefe hands have miniftred, not only to my own necefiities ; but

35- to thofe of others : and thus alfo I have inftrudled my fellow-
labourers ; always remembering the words of cur Lord, that it is

36. 7nore blejfed to give, than to receive. After Paul had made this

37. 3S. affectionate addrefs, they all joined with him in prayer; and then
accompanied him to the fhip with many tears, and forrowful
embraces ; grieving above all things, at his faying, they fliould

XXf. fee his face again no more.

Having thus parted with the elders of the church of Ephefus,
Paul, and his company embarked again ; and holding their courfe
along the illands of Cos, and Rhodes, they landed at Patara, on
the fouth of Afia Minor. Here they found a fhip bound to Phe-

nicia ; in which they took their paflage to Tyre. At this city,

they met with feveral difciples ; who under the influence of the

. 6. Spirit, defired them not to go to Jerufilem. But Paul, perfifting
in his refolution, they followed him, with their wives, and children,
a mournful company, to the fliore ; where, after prayer, Paul and

7. his friends embarked; and continued their courfe to Ptolemais.

8. Here fpending a day with the difciples of that place; they pro-
ceeded to Casfarca ; where they lodged with Philip, one of the

p. feven deacons. This holy man had four unmarried daughters ;

whom God had endovvxd with the fpirit of prophecy.

35. Thefe words of our blefled Saviour are not recorded by any of the evangelifts ; but as,
without doubt, St. Paul had them on good authority, they niuft be confidered as making a part
of the evangelical hiflory. — The giver is fupt-ofed here, to have a good moti-ve in giving;'
on which the blefledncfs of giving depends.

7. Ptolemais took afterwards, in Turkilh times, the name of Acra ; and was the objeft of
great contention during the holy v/ars. It is nov/, Maundrel tells us, a heap of ruins.

8, We are told Afts viii. 40, that Piiilip lived at Crefarca.

While

THE APOSTLES.

375

While they continued here, the prophet Agabiis came from lo.

Judeaj and taking Paul's girdle, he tied it about his own feet and n.

hands, and faid. Thus faith the Spirit of God ; the Jews at
Jerufalem fhall in this manner treat the man, to whom this girdle

belongeth; and fhall deliver him to the Gentiles. This gave both 12. 13.

Paul's companions, and the difciples at Crefarea great uneafinefs.
But notwithftanding all their intreaty, Paul held his refolution,
faying. What mean you to weep, and to break mine heart. I am
ready not only to be bound, but to die alfo for the fake of the

gofpel. When they found it was in vain to perlift, they fub- 14-

mitted, faying. The will of the Lord b-? dorie ! — Paul therefore 15. 16.
fet out for Jerufalem, accompanied by fome of the difciples of
Cffifareaj together with one Mnafon, a Cyprian, who had a houfe
at Jerufalem, where it was intended he fhould lodge.

On their arrival at Jerufalem he and his company were kindly 17.

received by the brethren, and the next day Paul went to James, and jg,

the reft of the apoftles ; and gave them a full account of his 19.

miniftry among the Gentiles. On this they all glorified God. 20.

On their part, they informed him of the ftate of the gofpel at
that time at Jerufalem — that it had increafed exceedingly : but that
the zealous Jews, who had embraced it, could not be induced to
give up the neceflity of obferving the Mofiic law. They told him 21.

farther, that it was believed by all the JewiHi chriftians at Jerufalem,
that nobody had more oppofed the retaining of the Jewifh ceremonies

among

10. The fame who foretold the famine, Afts xi. 28.

15. Our carriages, {ho\i\d be trznSi^ied oar Saggage . It is ufed in that fenfe in Xenophon's
anabafis — Ettm rfisTiio-a* cutyxiv^ajxtyoi ivo/ivna. Oxf. edit. p. 3 }4. The word frequently occurs
in Xenophon.

21. This paflage plainly ftiews, that one of the chief fubjefts of St. Paul's difcourfc-s to the
Jews, was the infufficiency of the Mofaic law in obtaining falvation. This was the doclrine,
which had chiefly irritated the Jews againft him ; and had induced the apoftolical college to
confult his fafety by advifing him to conform to the ceremonies of the Nazarite-vow.

37^^ A C T S O F

23. 2+. among the Gentiles, thcvn he had done. Something therefore, they
thought, of a conciliatory nature was neceflary. They proceeded
to inform him, there was at that time, among them four perfons,
who were then under a Nazarite-vow, which was to expire in feven
days; and propofed to Paul, that he himfelf fhould take the fame
vow upon him for the fame term ; and be at the expence of proper
facrifices, and fliave his head ; by which compliance, in an indif-
ferent matter, he might convince the Jews, that their prejudices

25. againft him were ill-grounded. Nor could this at all affeft the
Gentiles, as the late decree at Jerufalem had made them entirely eafy.

26. This advice Paul followed ; and the next day, prefented himfelf
in the temple; fignifying his intention, after the accompli fliment
of the {even days, to offer the facrifices, which the law required. —

As the iiiefficacy of the Jewlfh law therefore, particularly of circumcifion, and It's other
rites, were fo mrch the fubjecls of his preaching ; we may conclude alfo they were equally the
fubjefls of his writings ; and that many paffages in his epiftlesj which feem to fpeak oi faith in
oppofition to ivorks, muil be explained by this key. St. Paul might have preached, as much
as he had pleafed, a}oo\iX. faith, an^ ■■works, as that doilrine is fometimes explained, and would
have given no oifence at all to the Jews. As therefore the apoftle's doftrine about faith and
works did give great offence to the Jews ; we conclude it could not be a dod^rine, vvliich was
no way calculated to offend them ; but rather a dodrine, which we know, from the firll, had
always given them offence.

24, There is fomcthing very beautiful, and exemplary, in the behaviour of thefe great
apoftles on this occafion. No rigour appears in trifling matters ; but a defirs in all things lawful
to accommodate themfelves to the prejudices of others.— It is plain from this paflage, among
many of the fame kind, that the apoilles had no fcruples of confcience in conforming to the
Jewifh rites. All they contended for, was, that they were not neceffary to falvation.

24. It was reckoned among the Jews, very meritorious to contribute to the expences of
thofe, who had taken a Nazarite vow. Jofephus tells us, that Herod Agrippa gained great
credit by paying the expences ofNazarites; and Maimonidcs afTcrts, that he who did it,
partook of the merits of the vo\y.

25. The decree mentioned Afts xv,

26. It is not obvious why Paul fhould offer facrifices ; inafmuch as by refpefling the type,
he fliewed difrefpeift* to the archetype. All facrifices, it is true, did not imply propitiation.
But this evidently did. See Numb. vi. 14.

But

THE APOSTLES. 377

But before the feven days were compleated, fome of the Afiatic 27. 2?,
Jews, who had pcrfecuted him in their own country, feeing him
now in the temple, excited the people with violent outcries, againft
him, as a man, who had proph.ined the law, and polluted the

temple, by bringing uncircumcifed Greeks into it. This laft 29.

charge was founded on a groundlefs fuppofition, that he had carried
Trophimu?, an Ephefian, into the temple; whereas Paul, and he
had only been feen together in the city.

At thefe outcries great numbers of people flocking together, were 33.
foon adluated by the fpirit of their leaders. Paul was immediately
affaulted, and dragged out of the temple; and the enraged multi- 31. 32. 33.
tude would have put him inftantly to death, if the Roman officer,
who commanded in the caftle of Antonia, had not ifTued out with
a guard, and refcued him. Lyfias, for that was the officer's name,
having ordered Paul to be fecured, demanded what they had to
fay againft him ? Not being able however to obtain any fatisfadtory 34.
anfwer from the confufed clamours of the multitude, he commanded
him to be carried up to the caflile. But the croud was fo violent, 35. 36.
and daring, that the foldiers were fcarce able to carry him up the
the ftairs.

In this fituation Paul addreffing himfelf to the Roman officer, ^7.

defired to fpeak a few words to him. Lyfias furprized at his

32. Jofephus defcribes this caftle, as having four towers, from one of which it overlooked
the temple ; and was therefore a great check upon it : for the foldiers could defcend by a
flight of ftairs, on any alarm, into the portico of the temple, with which the caftle was
connected.

33. Boujid nj.Hth tiuo chains. A capital offender ^mong the Romans, was fecured by being
faftened to two foldiers. See the fame manner of fecuring mentioned Ads xii. 6. For fmall
offences the prifoner was fecured by a fingle foldier. See Adls xxviii. 16,

C c c fpeaking

$7^ A C T S O F

fpeaking the Greek language, afked him, If he was not that

38. Egyptian, who, a few years before, had headed a band of four

39- thoufand ruffians ? Paul aflured him, he was not ; but that he was

a Jew of Tarfus ijj Cilicia ; and begged he might be permitted to

4°- fpeak to tlie people. The Roman officer giving him leave, Paul

CHAP, flood on the flairs of the caille ; and having by waving his hand,

c— v-«-» obtained filence, addr^ed them in the Flebrew tongue, which flill

the more engaged their attention.

3« He began his defence by afluring them he was a Jew ; and tho

a native of Tarfus in Cilicia, had been educated in Jerufalem,

under their celebrated rabbi Gamaliel j by whom he had been fully

inftrufted in the-4aw, of which he had been as zealous a defender

4. as any of them. Nay, in the early part of his life, he had been

the mofl determined adverfary of that gofpel, which he now pro-

5. feffed — and to this the high-prieft, and elders could bear witnefs,
who had often employed him in perfecuting chriftianity. He then
laid before them the lingular, and miraculous event of his con-
verfion ; and entering into the circumftances of it, related in order,

6. 7. 8. 9. j^jg journey to Damafcus — the divine vifion, which had been vouch-

10. II. 12.

13. 14. 15. fafed to him — the blindnefs, with which he had been flruck — and
his reftoration to fight at Damafcus — mentioning the name of the

38. Jofephus gives the following account of this Egyptian — that he got together a tumul-
tuary army; whom he perfuaded, to believe, that he would mira.culoufly take Jerufalem, as
Jericho had formerly been taken. With this view he led them to the Mount of Olives. But
here they were attacked, and defeated by Felix, the Roman governor ; who killed, and took
about fix hundred of them; and put the reft to flight. Among the fugitives was the Egyptian
himfclf, who not being afterwards heard of, was now fuppofed by Lyfias, to have made ano-
ther attempt. Jofephus gives an account of this Egyptian both in his Jewi'h war, and in his
antiquities, with fome variation of circunillances ; which Lardner (Credib. Vol. I. p. 414)
endeavours to reconcile ; and makes both them and St. Luke accord. — Lyfias's conceiving
Paul to be this Egyptian gives a ftrong idea of the tumult. ,

3. At the feet of Gamaliel, fays the text. This is not figurative; but relates to the manner;,,
in which fcholars fet under the deflts of theif piafters.

perfon

THE APOSTLES.

579

perfon there, who was inftrumental in this wonderful recovery. —

He then told them that this was not the only miraculous call he ,7.

had had. In Jerufalem he had a revelation from heaven; by 18.

which he was forbidden to ftay any longer there, as the Jews

would not receive his teftimony. To this divine injundlion he 19. 20.

ventured to reply, that the Jews could not doubt the truth, and

fincerity of his converfion, from his former feverity to chrifhians ;

and particularly in the cafe of Stephen; which would make him,

he thought, a properer perfon, than any other, to convert thofe,

who lived on the fpot, and were acquainted with all thefe cir- 21.

cumftances. But he was ordered by the heavenly voice to leave

Jerufalem j and preach the gofpel among the Gentiles

Thus far the people heard him patiently : but he had no fooner 22. 23.
mentioned the Gentiles, than they broke out again into all the
. excedes of rage, and violence ; throwing off their cloaths, carting
duft into the air, and crying out. Away v/ith him — Away with
him : it is not fit, that fuch a fellow fhould hve.

The Roman officer, feeing the tumult renewed, and not being 24.
able to gather from a Hebrew- fpeech, what Paul had faid, or done,
to excite fuch violence, ordered him to be carried into the caftle,
and to be examined with fcourging. But as the foldiers were 25.

binding him, Paul afked a centurion, who flood by. Whether it
were lawful to fcourge a Roman citizen, yet uncondemned ? — The 26.
centurion mentioning this to his commander, that officer aflced Paul, 27.

Whether the information he had received, were true, that he was 28.

23. Throwing duft into the air, is ftill a mode of (hewing contempt among the Arabians,
particularly to criminals ; as if they were fit only to be covered with earth.

28. Some learned critics have endeavoured to Ihcw, that Tarfus never was among the
Roman munidpia. If fo, YzviTs father muil have been a freedman, as many of the Jews were.
But others fay, Tarfus, which fided with the two firft Caefars, obtained municipal privile'^es
from one of thefe emperors. — Dr. Lardner quotes a paflage from Dio to fliew, that the claef-
captaln might eafily have purchafed his freedom ; for at this time the citizenfliip of Rome
was become very cheap. Meflalina had introduced the fale of it.

C c c 2 a Roman

380 A C T S O F

a Roman citizen ? To this Paul anfwcred in the afHrmatlve. The
officer ftill doubting his affertion, afked, in what manner he had
obtained his freedom ? It is not a matter, continued he, eafily
obtained : it coft me a confiderable fum. But Paul informed him,

29. that he was free born. This put an immediate ftop to the

fummary way intended of examining Paul ; and the Roman officer

was not a little apprehr.iave, on having gone fo far. He refolved

30- therefore to have him exjimined in another manner ; and the next

day fent to inform the high-prieft, and the council, that he would

C FT A P bring Paul down from the caftle into the temple ; where they might

xxiii. freely examine him ; and fet forth the ground of all this tumult.

Paul being thus produced before them, looked round the council
with fome attention; that from a knowledge of the charaders
of the people, who compofed it, he miglit be able to procure a

party in his favour. He then began with folemnly protefling,

that, however traduced he had been as a mover of fedition, his
opinions had always led him to a dutiful fubmiffion to law, and

government

The high-priefl incenfed at this vindication of himfelf, ordered
thofe, who flood by, to ftrike him on the face : on which Paul,
with fome warmth, cried out, God fhall fmite you, for all your

29. It is faid, he was afraid, becaufe he had bound him^iYaih, becaufe he had bound him
in the ignominous manner, in which he had done, for fcourging. A Roman citizen might be
bound for fecurity ; and it appears from the 30th verfe, that Paul was flill in bonds.

1, I'll a dutiful fiihmiffton, i£c. hi he had been accufed of flirring up the people, this feema
to be the mod probable meaning of the paflage.

3. The appcll.;tion of ivhited 'wall was probably in allufion to our Saviour's calling the
hypocritical Pharifees, ixhited fepulchres : tho otherwife it was a very appofite appellative, as
the high-pricft, at leaft in exerciiing his funftions, wore a large ix-hite robe. — This denunciation
of God's wrath againft this wicked high-prieft, was fulfilled in the beginning of the Jewiflj
war, about five years after. Jofephus informs us, that in a tumult having hid himfelfin an old
anuaJut^, he was dilcovered, dragged out, and put to death. Bell. jud. lib. JI. c. 17.

' hypocritical

5. Paul thought it right to apologize. I ix-iji.not, feems to mean, I did mt confide,- . — Or it
niay mean, he did not know him : for the high-prieil might have been then in a common drefs.
He wore his pontifical robes only when he minillred in the temple j fee Ezek. xliv. 19.

The

4. 5.

THE APOSTLES. 381

hypocritical pretences. Do you fit here to judge irse according to
law, and command me to be fmitten, contrary to law ?

This fpeech gave great offence to fome of the bye-ftanders ; and
Paul thought it right to apologize for the impropriety of his be-
haviour; faying, he had not attended fufficiently to what he faid;
for the word of God enjoined him not to fpeak difrefpedfully
of the ruler of the people.

This interruption being over, Paul began again; and having
obferved there were many Pharifees in the council, he faid, he
knew well, that it was not for being a mover of fedition, that
he was called in queftion ; but for holding the opinion of the
refurredlion of the dead, which as a Pharifce, and the fon of a Pha-
rifee, he had always maintained.

This immediately produced a divifion in the affembly, which
confiiled of Pharifees, and Sadducees ; the latter of whom denied
the exiftence of a future ftate. While thefe therefore thought
Paul fhould be treated with every feverity ; the Pharifees declared,
they faw no fault in him : but if an angel from heaven had fpoken
to him in that wonderful account he had given of his converfion,

they fliould bev/are of doing any thing in oppofition to God.

By degrees the diffention arofe to fuch a height, that the Roman
officer fearing, left Paul might have been torn in pieces by the
contending fadlions, ordered the guard immediately to carry him

back to the caftle. That night the Lord favoured him with a

heavenly vifion, exhorting him not to fmk under this perfecution ;
and informing him, that he was appointed to bear witnefs of the
truth at Rome, as he had already done at Jerufalem.

10.

!]•

382 A C T S O F

i2- 13- The Jews now found that all their public meafures againfl: Paul,

were inefFciftual. Some of the more zealous of them therefore re-
folved on other means. About forty of thefe zealots binding them-
fclves privately by an oath, that they would neither eat, nor drink,
'4- till they had deflroyed him, went to the chivjf prietls j and in-

'S- forming them of their confpiracy, defired them to requeft the
commanding officer to bring down Paul again, the next day, to
be examined. In the mean time they would feize the opportunity,
as he came out of the caftlc, to fall upon him, and put hiiiv,^o
death. •-— '

16. This confpiracy was difcovered by a young man, a kinfman of
Paul's ; who procuring admittance into the caflle, opened the

17. whole aftair to the apoftle. On this Paul, calling a centurion,
defired him to carry that young man to his commanding officer;

to whom he had a fecret to impart, Lyfias taking the young

man aliue, heard all the particulars of the affair; and difmiffed
him with a charge of fecrecy. He then called two centurions,
and ordered them to have a body of horfe, and foot, ready to

24. march to Ca3firca, at nine that evening ; and to provide beafts,

to carry the prifoner Paul to Felix the proconful; to whom he
wrote the following letter.

26. " Claudius Lyfias to the mofl: excellent governor Felix, greet-

27. ing. The perfon prefented to you with this letter, is a Roman

citizen ; who having been the occafion of a great tumult at Jeru-
falem ; in which he was in danger of his life, was refcued by me,

28. and conveyed to this caftle. As I wiflied to know what was
objedted to him, I brought him before the high-prieft, and his
council : but it appears to me, that the chief offence he has given,
is with regard to certain religious opinions, which he holds : for

30. noth'irig of a. crimiJial nuiure has been laid to his charge. Finding
however, that the offence, of whatever kind, was likely to occa-

fion

18. 19. 20
21.

22. 23.

29.

THE APOSTLES. 383

fion great diflurbance here,' I thought it right to remit the cafe
to you ; ordering the accufing party alfo to attend. Farewell."

The centurion, receiving the letter, carried Paul that night to 31. 32. 33.
Antipatris; and the next day the foot returning, the horfemen
conduced him to Ca^farea ; where they delivered the- letter into
the hands of Felix, the proconful ; and at the fame time prefented

Paul. Fehx having read the letter, afl^ed to what province the 34.

prifoner belonged ? And being informed, that he was a native of
Tarfus, in Cilicia ; he ordered him into confinement, till his 35.

accufers fhould arrive.

In lefs than a week the high-prieft Ananias, and many of the C HA P.
council, with an eloquent man, one Tertullus, whom they employed, v-.-v—l'
arrived at Casfarea, as Paul's accufers ^ and the proconful appointed '*
a day of hearing.

Tertullus began his accufation of Paul by paying the proconful
many compliments on the great happinefs, which the Jewiih nation

had long enjoyed under his government. He then gave a brief 5.

account of the caufe hp had in hand; informing the proconful,

that the prifoner, who was a violent man, and a ringleader of the

fedl of the Nazarenes, had been at the head of many feditions amiong

the Jews, in ditFerent parts of the empire — and that at Jerufalem, 6,

he had been guilty of an attempt to profane the temple — that they

had had no intention of troubling the proconful about this matter ;• but

meant to have puniflied the prifoner agreeably to their own kw; 7. g

had not the tribune Lyfias, taken him violently out of their hands ;

and referred the matter to the proconful's tribunal. This char<^e g.

3- 4-

3. Thefe compliments were paid much at the expence of truth j for'Jofephus, and Tacitus
both inform us, how very conupt a governor Feli;: was.

6. As the Jews could not put a criminal to death, tho they were impowered to inflift flighter
punifhments, the real meaning of what Tertullus faid, was, that they intended to have put him
to death in a tumultuary manner, without any procefs^of law at all.

was

10.

384 A C T S O F

was fupported by the high-prieft, and his council; who all bore
witnefs of the truth of what had been alled2,ed.

The proconful then giving Paul libert}' to defend himfelf, he firft
e^'prefied his fatisfadlion, that he had a daufe to defend, before a
judge, who had been for many years, acquainted with the laws,

"• and cufloms of the Jews — he then, in anfwer to the charge againft

him, gave a fhort account of his whole conduct. He find, that
about twelve days ago he went up to Jerufalem to keep the feart: of
pentecoft — but that he had neither difputed in the temple, nor ia
the iynagogue, noi- in the city — nor had taken any one flep, which

'3' had the leaft tendency to raife a fedition — that in fhort, the whole

charge againft him was unfupported — and he might challenge them

H- to prove any fingle^^r//a^/tfr of it. With regard to his being a

ringleader of the Nazarejies, he faid, he owned himfelf a chriftian ^
and tho the Jews might call chriftianity by the name of herefy, it

*5' was certainly the completion of their own law, and prophets ; and

held out the great articles of a refurredion from the dead, and a flate

'^- of rewards and punifliments, which the generality of themfelves
allowed. In a word, he faid, it was on the ground of this very
perfuafion, that he perfevered, both in the performance of his duty
to God ; and in an inofFenfive behaviour to man. As to their lafl:

• 18. charge of his ^ro/'/^^«/;;^ the temple, he ran over the particulars of
his coming to Jerufalem, to bring alms to the poor chriftians

14. Dr. Lardner lays great flrcfs on the expreffion, yo liior/^;/' 1 the God of my fathers, as
m.iktng the chief point of Paul's defence. I Ihall lay the fubflance of what he fays before the
reader.

" By the Roman laws, no man might introduce or worfliip foreign Gods, not allowed by
public authority. Yet chriftians were protefted by law, becaufe they worfhipped the God of
heaven and earth — the God, whom ihc Jews worfhipped ; and whofe worfhip was every where
ellabliihed. St. Paul's reafoning therefore was this. They c.ill chriftianity a new fedt. Be
it fo ; but in this way I worfhip the fame God, which they do ; and therefore am intitled to
proteflion equally with them." Credib. p. I. b. I. ch. viii.

there

THE APOSTLES. 385

there— of his purifying himfelf peaceably in the temple — and of the
violent attack that had been made upon him by the Afratic Jews ;
whofe not appearing againft him, he thought, was ground fufficient ,5.

to rejeft this charge. Of thefe tranfadions, he faid, the high-priefl-, 20.

and council of the Jews, who vjtvenot prefent, could be no witjzejfes.
They could be witnefTes only of what had pafled in their own
affembly; where, he believed, nothing offenfive could be produced ti.

againft him ; but his alTerting the dodlrine, he had jufl mentioned,
of the refurredion of the dead.

Felix having thus heard the accufation, and defence; and knowing 22.
enough of the chriftian religion to be well affured, there was
nothing in its principles of feditious tendency, faw plainly how
frivolous the accufation was, and did not chufi to pafs fen fence
againft Paul. On the other hand, being unwilling to difpleafe the
Jewifh council, he did not care to difmifs him. He therefore took
a middle courfe, and told the Jews, he fliould decide nothing in
this aifair, till the arrival of Lyfias, the tribune ; whom he would
examine with regard to the feveral circumftances, which had been

alledged. In the mean time, he gave Paul into the cuftody of

a centurion, with orders to let him have his full liberty of going
any where, and of feeing whom he pleafed. .

After this, Felix, for fome time, left Caefarea. On his re- z^.

turn he brought with him a Jewish lady, whofe name was Drufilla:
and whether through her curiofity, or his own, or fome other
motive, he fent for Paul, and defired to hear his account of the
chrilHan faith. As Felix had been a great opprefibr, and had now ^

21. As Paul's afferdng the refurreftion of the dead had aflually produced a tumult, (fee
chap, xxiii. 9, 10.) it is probable, he might mention it now, in his defence, as the only
circumftance, which could give colour to his being a raifer of fediiion j the it was clearly
fuch a circumftance, as no judge could turn into crime.

35. Tlie faft about Drufilla is mentioned by Jofephu,'. Hift. lib. XX.

D d d been

2j'

386 ACTS OF

been guilty of a very flagrant adlion in feducing Drufilk from her
hufband, Paul took this opportunity to awaken his confcience, by
explaining the virtues of ju/i ice, and temperance; and inforcing what
he fdid by the terrors of a future judgment. His difccurfe madd
fuch an impreflion on Felix-, that he was thrown into great agitation
by it ; and abruptly difmifilng the apoftle, told him, he fhould hear

26. 27. him farther at a time of more leiCure. — The impreflion however
foon went ofi^; and the mind of Felix, (as is ufual in fuch cafes)
returned to it's former habits. He.,fent however frequently for
Paul, after this — not to hear him difcourfe any more on religious
fubjeds J but with a view to extort money from him for his releafe;
and in this fufpence he held him tv/o years. — About the end of
that time. Fortius Feflus was appointed proconful, in. the room of
Felix ; and Felix, with a view to ingratiate himfelf with the Jews,
left Paul fl;ill in cuftody,
CHAP. In a few days after Fefl:us had arrived in the province, he went

to Jerulalem j where, among the firfl; articles of bufineft;, he was
informed by the high-prieft, of the cafe of Paul ; and was intreated
to fend for him to Jerufalem ; and examine him there. But whether
Fefl:us had any intimation of their intending to lay in wait for him
(which in fad: they did intend) or he had fome other reafon, he
fliewed at firfl: no inclination to indulge them ; but let them know,
5. he fhould examine him at Casfarea, where he himfelf was then,

going ; and that the accufers of Paul might follow him thither.

6. 7. 8. Accordingly in about ten days, he went to Cjefarea, when Paul

was brou'^ht before him — and the chief priefl:s attended. The

XXV

1. 2. 3. 4.

26. Felix kr.Ew the chriftians to be a numerous and very charitable body ; and that it was
common with them to raifc contributions for the afliftance of their brethren.

27. How much reafon he had to ingratiate himfelf with them is very evident : for he was
accufed with great vehemence of mal-adminiftration, when he left his province ; and had
certainly been ruined, if great intereft with Nero had not interpofed. See this proved by
quotations in Lardner's Credib. part I, book I. chap. i.

accufation

THE APOSTLES. 387

accufatlon contained little more j and of courfe the defence, than in
the former trial.

But by this time, a better underftanding had commenced be- 9-

tween the chief priefts, and their new governor; and Feflus found
it his intereft to gratify the Jews with a new trial in their own
courts at Jerufalem. However, as Paul was a Roman citizen,

this could not legally be done without his own confent. Paul 10. n

availed himfelf of his privilege ; and knowing the inveteracy of
his enemies, he rejeded the idea of a Jewifli court ; and refufed
to be tried by any laws ; but thofe of the empire. At the fame
time, confidering the harfli treatment he had already met with
at Ca^farea ; where he had been in cuftody two years, for no
offence; he flood upon his innocence, and appealed from a pro-
vincial tribunal, to that of Csfar ; and Feflus, having advifed '2'
with his officers, allowed the appeal.

Soon after this, Herod Agrippa, tetrarch of Galilee, and his 13-

fifler Bernice, came to Caefarea in compliment to Feflus, on his
arrival in the province; and Paul's caufe becoming the fubjedt 14.

13, This Agrippa, fon of that Herod Agrippa, who had put James to death, was king of
Chalcis ; a fmall diftrid lying, as is fuppofed, between Libanus, and Antilibanus. The
keeping of the temple of Jerufalem, with the holy garments, and the treafure, was commit-
ted to him by the emperor. In other refpefts he had little concern in Judea, which was under
a Roman governor. — Bernice, his fifter, is fufpefled to have lived criminally with her brother.
Juvenal is fuppofed to allude to them in his fixth fatyr, where fpeaking of a ricli diamond
belonging to Bernice, he fays,

hunc dedit olim
Barbaras inceftse, dedit hunc Agrippa forori.

This lady, who feems to have been the Cleopatra of thofe times, had once almoft drawn
afide the celebrated Titus ; but that youthful conqueror at length fubdued his paffion.
♦' Fuere qui accenfum defiderio Berenices reginas crederent. Neque abhorrebat a Berenice
juvenilis animus: fed gcrendis rebus nullum ex eo impedimentum." Tacit, hill. 1. II. c. 3.
5ee likewife Suetonius in Tit. c. 7.

D d d 2 of

388 A C T S O F

15. 16. 17. of converfation between them, Feftus mentioned what had been
done In it — the circumftances of the trial — and the frivolous ac-

18. cufution brought againft him. He had fuppofed, he faid, the
Jewifli priefts would have laid fome civil crime to his charge :

19. but inftead of that, he had been accufed chiefly of holding a few
fuperflitious opinions ; particularly about one Jefus, who had been

20. executed, and whom Paul affirmed to be flill alive. As thefc
were points, Feflus faid, about wl)ich he had no knowledge him-
felf, and which he thought could only be decided properly in a
Jevvifh court, he had wifhed to have the affair heard at Jerufalem.

"3 But as the prifoner, who was a Roman citizen, had appealed to

.32. Csfar, he had determined to fend him to Rome. On this,

Agrippa expreffed a defire to hear the account which Paul had
to give of himfelf : and Feftus accordingly promifed, that he fhould
hear him the next day.
xi- The next day therefore Paul was fent for to attend Feftus, who

was accompanied by Agrippa, Bernice, and their principal officers.
24. 25. The proconful opened the bufmefs by faying, that as the prifoner,
who had made himfelf fo offenfive to the Jews, had done nothing
worthy of death, and had appealed to Ca^far, he had determined
, 26. to fend him to Rome : but as there appeared a very frivolous
charge againft him, he was glad of the opportunity of this hear-
ing before Agrippa, as it might furnifti him with fome better
account of ihs affair, than he had yet had : for there was fome-
-,_ thing very improper, he thought, in fending a prifoner, ajid not

C K A r ^i£"ifyi'i6> ^^ ^^^^ fame time, the particulars of his crime.
XXVI. Feftus having thus opened the affiiir, Agrippa bad- Paul make

his deferxe : on which Paul raifing his hand, thus fpoke. 1

think it is a great happinefs, king Agrippa, that I am allowed to
anfwer for myfelf, this day before you ; whom I well know to
be informed in all the doclrines, and cuftoms of the Jews. I

befeech

THE APOSTLES. 389

befeech you therefore to hear me patiently. -My manner of life, 4. $•

from my earliefl: youth, is very well known to the Jews, if they

would bear witnefs to it ; and the principles alfo, which I then

profefled. No man was a flrifter Pharifee j nor more verfed in

the dodlrines of that fe(51:. No man trailed more in thofe gracious 6. 7.

promifes, made to our fathers, which are confelTcdly the great

end of the mofaic law ; and the great foundation of the hope of

every ferious Jew. And yet I ftand here accufed for believing,

that God hath fulfilled thofe promifes, and thofe hopes by raifing

Jefus Chrilt from the dead. No man can on reafonable grounds, g^

fuppofe it to be an incredible thing that God iLould raife the g. 10. u.

dead. — For myfelf, it cannot be imagined I embraced chriftianity

on a flight evidence, when I had entered fo deeply, and fo con-

fcientioufly into an oppofition to it j having been long the inflru-

ment of feverity in extirpating it, both in Judea, and other

places. But my converfion had a flill ftronger ground-work, ^^

than human evidence. It was the immediate work of God.-
Paul then gave a fummary account of his converfion; and parti- j,

cularly of the injundlions, which the heavenly vifion had laid upon i^- ^7- »8.
him, to be a minifler, and an apofUe of chrifi.ianity ; to open the eyes
of the blind ; and to draw men to the acknowledgment of the truth —
that through faith, and repentance they might inherit everlafi:ing life.
This heavenly vifion, king Agrippa, continued the apoftle, I have
ever fince obeyed ; and have, every where, both in Judea, and among
the Gentiles, preached merely the inoffenfive dodlrines of faith, and
repentance, which are alfo the great tenets of the chriilian reli--

4. St. Paul is fuppofed by Ep. Lowth, in his commentary on If. liii. 8. to allude to a Jew-
ilh cuftom, which had been denied him. See a note on John xviii. 21. where the fame cuilom
is fuppofed to be alluded to.

8. The apoftle might allude to the Jewifa hiltcry, or the hiilory of Chrift, for inftances of
Gcd's power to raife the dead : or, he might mean, that it was as eafy for .Almighty Power to
raife a dead body, as to create a living one.

gion.

>9-

390

ACTS OF

.2 1. gion. This is the only ground of enmity, which the Jews can

22. allcdge againft me.— = Through God's help alfo I have hitherto

been enabled to teftify, what is at the fame time, intirely agreeable
to Mofes, and the prophets — that Chrift fliould fufFer, and rife

23- from the dead; and be the great author of falvation to all man-
kind. Gentiles, as well as Jews.

24- As Paul was thus fpeaking, Feflus, who thought thefe doc-
trines ftrange, and inconceivable, called out, with a loud voice,
Paul thou art befide thyfelf. Thy learning makes thee mad.

25. 26. Paul denied the charge; and then turning to Agrippa, appealed

to him for the fails, which he had related. He could not, the
apofilc told him, be ignorant of thefe things ; for they were all

27. very public tranfid:ions ; ror could he, as he was fo nearly con-
nefted with the Jews, be ignorant of the tendency of the prophetic
writings. And he boldly put the queftion to him ; whether he

28. did not believe the prophets .'' Agrippa freely confefled that his

29. words had made fome impreffion on him : to which Paul an-
fwered, that he willied to God, the truth might have it's full
efFeft, not only on him ; but on all, who had heard him that
day ; and that they might embrace it from conviction, as he had
done ; tho without fuffering, as he had, in it's defence.

30, 31. Paul having ended his fpeech, Agrippa, and Feftus conferring

together, concluded, that he had done nothing, that deferved even:
3^* imprifonment ; and Agrippa faid, he might certainly have been
difcharged, if he had not appealed to Cccfar.

28. Some commentators fuppofe, that Agrippa's fpeech, alm'ijl thou ferfuadeji me to be a
chrifiian, was fpoken in derifion. But it feems more probable, that it was a ray of conviftion,
which juft broke in upon him. Like Felix however he received no lafting impreiTion ; for we
have no account, that he ever became a chrillian.

THE APOSTLES. ogr chap.

•^^ XXVII.

As it was determined therefore that Paul fliould be fent to Italy, i. 2.
he was delivered, together with a chriftian of Theflalonica, whofe
name was Ariftarchus, and fome other prifoners, into the hands
of Julius, a centurion of Auguftus's legion ; and carried on board
a Myfian veflel, which was engaged in a trading voyage, along the
coaft of Alia.

The firft port they entered, was Sidon, where Julius, with
great civility, gave Paul leave to go on (hore, and vifit his friends.

From thence they ftood to the north, intending to touch

at fome of the ports of Afia : but a contrary wind carried them
along the coaft of Cyprus; and they were not able to reach any

Afiatic port, till they arrived at Myra in Lycia. Here Julius g

found an Alexandrian veflel bound to Italy ; and embarked on
board it, together with the prifoners under his charge.

From this harbour their voyage was greatly interrupted by contrary
winds ; and it was feveral days before they were able to reach the
eaftern end of Crete ; which they pailed, with difficulty ; and took
flielter in a bay, called the Fair-haven, not far from the town of

LacjBa. As it was now late however in the year, iuft after the

faft of the atonement, when the ftormy feafon generally fets in, Paul
advifed the centurion to winter where he was j as there would pro-

2. It docs not certainly appear that Ariftarchus was a prifoner ; nor indeed for what pnrpofe
ie is named. Thcfe little particularities however add great value to the truth of a relation;
and are ftrong marks of it's authenticity.

3. From the firft perfon plural, ufed often in the defcription of this voyage; it appears tliat
Luke ftill accompanied Paul.

6. Mr. Bryant, in his diflertation on the wind Euroclydcn, has given us a very fatisfaiflory
account of the Alexandrine trade to Italy, v.hich confifted chiefly in corn. Seep. 17.

9. This faft is kept at the t/nd of September, about the time of the equinodial winds. See
Levit. xxiii. 27 and xvi. 29. Num. :vxix. 7. Jof. Aniiq. III. 10. ".

10. Paul no doubt often fpoke as a mere man. Here perhaps from fome figns in the hea-
vens, he forefaw a ftorm. Many interpreters however fuppofe him under the iuilucnce of
infpiration. Either fenfe may be admitted..

bably

392 ACTS OF

II. 12.

bably be great clanger in putting to fea. But the centurion liftened
rather to the mafter of the fhip, and others, who advifed him to
leave the haven, as incommodious to winter in ; and to endeavour
to reach Phenice. This was a Cretan harbour likewife ; and a
much fifer road ; being totally land-locked by a fmall ifland ; except
in the two different diredlions through which it is entered between

'3- the two points of the ifland, and the Cretan coaft. Taking the

advantage therefore of a gentle breeze from the fouth, they fet fail,

courting along the fhores of Crete, in hopes of reaching Phenice

'4- without difficulty. But a violent ftorm arofe from the north-eafV,

'S* and the fl:iip becoming unmanageable, the feamen were obliged

i6. 17. to let her drive. At the fouth-weft end of Crete lies a fmall

ifland, named Clauda. Under the flielter of this land, they got up

the boat with great difficulty ; and paffing a cable round the ffiip,

drew in all the fails ; and were obliged to relign themfelves to the

mercy of the winds. They were chiefly afraid of the quickfands,

i8. towards which the temped drove them. — The next day the florm

19. increafing, they threw out a quantity of the lading; and the day

after they were obliged to cut away a part of the mafts, and rigging.

20; In this condition being tofl"ed about many days in a raging fea ; and

feeing neither fun nor ftars to diredl their courfe, either by day, or

night, they gave up all hopes of being faved.

ir. The expreffion in the original is very animated : tt^oib /x>j ^vtafjuta «»To^S«>f4ay ru anjxu :
the Jkip could no longer look the Jloriii in the face.

17. This praftice, which is here called, undergirding the Jhip, is in ufe at this day. In Lord
Anfon's voyage the captain of a Spanifli ftiip, we are told, was obliged, in a ftorm, to take
fix turn! of the cable round the /hip, to prevent her opening.

J 7. Thefc are generally fuppofed to have been the African quick-fands, where, Virgil tells
us, ^ncas fuficred the lofs of three of his ihips.

Tres Eurus ab alto
In brevia, et fyrtes urget
19. What is particularly meant by throwing ont the tackling of the Jhip, Is not eafy to fay.
Jt is plain from ver. 40, that all their mails were not cut away.

Paul

THE APOSTLES. jgj

Paul however, after they had undergone much fatigue, reminding 21. 22.
the feamen of the lofs they had already fufFered through the negledl
of his advice at Crete, bad them ftill be of comfort ; for he was
affured they fliould all yet be faved. This night, faid he, the angel 23.
of that God, whom I ferve, appeared unto me ; and informed me, 24. 25. 26.
I muft be carried to Rome. From this vifion I know we (hall be
caft on an iHand : but no lives fhall be loft. Truft therefore in this
aflurance from God.

The iliip having now been driven about during fourteen days, and 27. 28.
the ftorm Hill continuing, at midnight, the feamen conjectured
they drew near land, as they found only twenty fathom of water;
and foon after only fifteen. They threw out four anchors therefore 29,
from the flcrnj and wiflied for the morning. Some of them 30.

however not liking their fituation in the fbip ; and chuling rather
to truft themfelves to the boat, began to let her down, under a pre-
tence of fixing other anchors at the prow. — Paul obferving this, 31.
told the centurion, that he muft not fuffer them to leave the fliip.
It was not God's intention, he faid, to fave them by a miracle ; but
through the means of their own ftrenuous endeavours. The foldiers, 32.
on this, cut the ropes ; and let the boat drop into the fea.

As the day was coming on, Paul, who had now gained a great
afcendency In the ftiip, called the crew together, and as they had

27. This fea is called Adria ; but it is generally fuppofed, that the Mediterranean, and
not the Adriatic, is meant. See Wells's geog. of the New Teflanient. See alfo Bochart.
Strabo, and other ancient geographers certainly give great latitude to the Mediterranean :
and an old fcholiaft upon Dionyfius's Pariegefis, fays To IixeAixoj thto to ■irt^xyof A^fiav mXs^i.
They call the Sicilian fea, Adria. See Bp. Pearce's com.

33. This paflage is very ill tranflated in our teftament. The words, in the original,
'nccei(iixxiSixccry)» a-ifiefot rti/.ifxs WfosJoxwjTE,-, ao-iroi JiaxeAfiTs /i)i^f» n-fOsAa/Soj^Enoi, may thus be lite-
rally tranflated ; Jll this fourteenth day have you 'vjaited, and continued fcijlingt having taken
mtking. The day before is meant ; as the day and night made the Jswifli day.

E e e eaten.,

33-

40. 4>- +2
43- 44-

394 A ' C r.T^' S OF'

34-. eaten little, or nothing the day before, he advifed them to take

fome refreniment ; aduring them again, that not one of them fliould

35- periih. — (Te then called for food ; and giving thanks, he diftributed

36. it aincng the.n. The apoftle's behavio.ir occafioned a general chear-

fulnefs, and alacrity among all thi^t were on bo;.'.rd.

37. 38. 39. Their £r!i bufinefs v/as to lighten the fl)ip, by throwing out

the remaining pdrt.of the wheat, with which (he was laden.

As day came on, the land appeared ; but what land, they knew
liiot. Obferving. however a creek, they determined, if poflible,
to run the fi)ip into it. Taking up the anchors therefore, and
Ijoiiling a fail, they loofed the helm, and ran diredlly for the
fliore.

Between them, and the coaft lay a bank, or flielf, formed by
two oppofite currents. On this fhelf the fhJp ran aground; and
tlie fore part being immoveably fixed ; the ftern was beaten in.'
pieces by the violence of the waves. In this exigence the foldiers
advifed to put the prifoners to death, left any of them fhould
efcape. But the centurion, through his particular regard for Paul,
prevented them ; and all had liberty to endeavour to fave them-
felves. They who could fwim, leaped firft into the fea ; and the
reft got on rafts, or broken pieces of the lliip : fo that, in the end,
every perfun on board, tho the company confifted ot two hundred
and feventy-fxx people, got Mt to flwre.

XXVIII.

' — P''';; — ' As foon as they landed they found the iQand was called Malta j
the- inhabitants: of which, tho a barbarous people, adminiftered
to their wants, and fhewed them every kindnefs in their power.

Soon

i , Mr. Bryant has endeavoured to fhcw, that Paul was not fhipwrecked on the ifland of
Malta, but on another ifland of the fame name in the Adriatic. I admire his learning;
b'afc'annot eafily accede to his condufion.

THE APOSTLES. 395

Soon after their landing, it happened, that as Paul was taking
up a bundle of wood for the fire, a viper, which was concealed
in it, faflened upon his hand. The people, who flood around
him, obferving it, concluded iaimediately, that he was fome very
wicked perfon, whom the vengeance of heaven ftill purfued, tho

In the firft place, there are very good authorities, particularly that of the Alexandrine MS,
for reading EupaxD^mv, for EuponAt^av. If fo, the fliip was drinjen by a north-eajl wind ; in
which fituation (lie could fcarce poffibly enter the gulf of the Adriatic ; but would be vjry
naturally driven towards Malta,

. Secondly, another fhip is mentioned, (xxviii. ii) as driven out of it's courfe in the fame-
4irefl:ion, and to the fame place, as that in which St. Paul was driven. To fuppcfe two fhips
driven fo exceedingly out of their courfe, is perhaps fuppofing too much.

Thirdly, the manners of the people, as dcfcribed by St. Luke, agree much better with the
inhabitants'. of Malta, than with thofe of the Adriatic ifle. The inhabitants of the latter,
according -to Mr. Bryant's own accocnt, were the moft lawlefs people upon earth. They
lived by piracy; and for their crimes had been almoft extirpated by the Romans. It. is true,
St. Paul calls the inbabit.ints of the ifland where he landed, -x barbarous fecpk: but it may
cafily be fuppofed he called them fo merely in conformity to the Greeks and P^omans, who
filled all people barbarians, who fpoke a language different from their own. Thus Paul him-
felfin another place, fays, (i Cor. xiv. li) If I knoiM mi the meaning of the inke, I Jhall bt
hnto him that ffeaketh a barbarian ; and he that fpeaketh, fljalt be a barbarian unto mc. Certain it
is, that by whatever name he called them, he meant to exprefs no barbarity in their manners ;
as one ftiould naturally expefl: in a neft of profcribed pirates. They Ihewed the apoftle, and
his company great kindnefs from the very moment of their landing. The country was civi-
lized enough to afford lodgings for two hundred and fcventy-fix people ; and when all this
company departed, they vjsrs r\ot only loaded ivith fitch things as avere necejjary; but prefented
with many gifts. There feems alfo to have been a Roman governor in the ifland, as one
fhould judge from his name, and the manner in which he is introduced.

Fourthly, after the winter was over, we are told, that when Paul, and his comp.iny em-
barked again, they touched firfl: at Syracufe in Sicily ; from whence they went to Rhegium.
This was exaflly their right courfe from Malta ; but fomewhat out of it, if they came from the
Adriatic ifle. In that cafe, they muft have touched firft at Rhegium, and then at Syracufe j
if they had any bufinefs at Syracufe at all.

Laftly, a tradition yet exifls at Malta of St. Paul's landing there. On the nortli-eaft coail a
place is Ihewn, bearing the name oi La cala di S. Paolo : and here (as a captain of an Englilh
!hlp, who had been there, afTured me) a place may be feen, inhere fuuofeas meet.

The ifland of Malta takes it's name from the quantity of honey it producesg

E e e 2 he

10. II.

IZ.

»3-

396 A C T S O F

he was fufFered to efcape the florm. But wlien they faw him
fliake the viper into the fire ; and inflead of fwelhng, and falhng
down dead, as they expedted, appear not to be -in the leaft injured*
they changed their minds, and thought l:im a God. ,:'

Near the place, where the fhip went on fliore, the principal-
perfon of the ifland, whofe name was Publius, refided ; who_
fending for Paul, and his company, kindly entertained them at

his houfe, till they could get lodgings provided. Soon after,

Paul hearing that Publius's father was feized with a fever, and
dyfentery, went to him, and by his prayers reftorcd him to health.

This brought many of the ifland, who had difeafes, to Paul ;

all of whom he healed.

They had now been three months in Malta ; during which time
they had received many tokens of kindnefs from the friendly iflanders :
but the winter being now paft, Julius began to think of continuing
his voyage to Rome. He hired an Alexandrian vefiel therefore,
which had wintered in the ifle, whofe name was Caftor and Pollux,
in which he fet fail ; and landed firft at Syracufe, where the fliip

continued three days. From thence coafling the eaftern fide

of Sicily the veffel anchored in the bay of Rhegium : and the next day

6. Some late travellers have aflerted, that in the ifland of Malta there are no venomous crea-
tures. It is rather, I think, aflerting too boldly a point fo difficult to be afccrtained. . But
on a fupoofition there are none now, it is no more a proof, that there never were aqy, tlian
it is a proof, that there never were any wolves in England, becaufe there are none at this time.

1 1 . Called fo probably from the images of Caflor and Pollux on her prow ; as was ufual
among the ancients :

aurato fulgcbat Apolline puppis.

^n. X.

13. The Greek word is 7r!fi£>.9oiT£< ; which is tranflated, ptched a cornpnfs ; but it is fetching
no compafs to fail along the coaft of Sicily from Syracufe to Rhegium. The meaning there.;
fore mufl either be, that thty failed along the coajl ; which the word may exprefs : or, if it be
tranflated, /f/f/WiZ ccmpnfs, it muH: mean, that they were obliged to make fcveral tacks, as
tlie feamen call them, before they could reach Rhegium.

obtain-

20.

THE APOSTLES. 397

obtaining a favourable breeze from the fouth, pafTed the ftraits,

and foon arrived at Puteoli. Here Paul found feveral chriflians ; 14.,

and at their earnefl deHre, ftaid a week with them j and then fet

out for Rome. His approach being known, feveral chriflians 15.

came out of the city to meet him, fome as far as the three Taverns ;
and others as far as the Appii forum. Paul thanked God for his
goodnefs j • and took new courage, on finding that the chriltian
religion was fo openly profeffed at Rome, that it's converts durft
fliew their regard to a perfecuted apoftle.

On their arrival at Rome, Julius delivered the prifoners to the i6,

prxfe(fl of the prxtorian cohorts : but i-eprefenting Paul's cafe
favourably, the apoftle was permitted to dwell by himfelf, v/ith
a fingle foldier to guard him.

There were, at this time, among the regular inhabitants of Rome, ,__ ,g ^„
many Jews, who had fettled there on various occafions. Paul
therefore, within a day or two after his arrival, fent a melTage
to the principal of them, intreating them to come to him at his
lodging. When they were affembled, he told them, that as his
cafe was a peculiar one, he had fent for them to give them the
particulars of it. He then informed them of the circumftances

14. This (hews how much the apoftle was favoured by the centurion,

15. It is remarkable, that Tully alfo mentions the/c tvjo places together, in onsof his letters
to Atticus (II. 10). He is fpcaking of two notes which he had written to him, as he left
Rome. He wrote one, he fiiys, ab Appii foro hora quarta : dederam aliam, pauIo ante, in
tribus Tabernis. The former of thefe places was about fifty miles from Rome, the latter
about thirty.

16. The prsfeft of the praetorian cohorts, at this time, was Burrhus, an officer of great
worth ; who, with Seneca, endeavoured to check the early improprieties, and abfurdities of
Nero. — Paul's confinement was the moft eafy tlie Roman law allowed. According to the
Roman cuftom, a chain of a convenient length was faftened round the right arm of the prifoner,
and round the left of the foldier. We need not however fuppofe, that this chain was always
faftened ; but only when he went abroad,

398 ACTS OF

of his trial j and the reafons, which liad induced him to make
that appeal, which had brought him to Rome — he did not mean,
he faid, to accufe his countrymen ; but to defend himfelf — aiiuring
them, at the dime time, that nothing had been laid to his charge
at Jerufalem ; but the propagation of that gofpel, to which all
the prophets pointed.
zt. When he had done fpeaking, the Jews aflured him, they had

heard nothing to his difadvantagc from any of their brethren in

22. Judica : only this they knew, that the chriftian religion was every
where oppofjd ; and therefore they defired to know from him
what could be fiid for it.

23. Accordingly a day was appointed, and a numerous aflembly of
Jews coming to his lodgings, he expounded the gofpel to them,
and fliewed them how exaftly it had fulfilled the predidions of

24. 2-. 26. Mofes, and the prophets. What he faid, had it's efFecft on

^^' many. But ot.hers paid no attention to his difcourfe. Thefe
he reminded of the prophet Ifaiah's fevere defcription of perfons
in their fituation, who purpofely excluded themfelves from the
28, truth. He then opened to them the intention of God in offer-

ing to the Gentiles the blefiings of the gofpel, which they

would accept, tho the Jews had rejefted them. It appeared

however, that the Jews had violent difputes among themfelves
about thcCc things.
30. 31. After this, Paul continued two years at Rome, in his own

houfe ; which he turned into a Icind of fchool of religion j

where

29.

26. See Ifa. vi. 9.

30. The c.ife of Paul, as a minifter of the gofpel, was nov/ much improved, by his appeal.
While he was prifoner in Judea, it does not appear, that he exercifed any apoflolical funftions.
Now, he received all who came to him— made converts — wrote epiftles to diftant churches— r
fcnt out fellow-labourers j and in Ihcrt, exercifed all the apoflolic duties, except that of vifit-'

irg

THE APOSTLES.

399

where he preached the gofpel without the leaft moleflation
from any one.

ing in perfon. We have no reafon therefore to regret the apoftle's appeal to Csfar. It was
a prudent meafure on his part, as he could not otherwife have avoided the malicious perfecu-
tion of the Jews : and it dilcovers the over-ruling providence of God, in the various happy
events, which were occafioned by it.

End of the Acts of the Apostles,

-VI ».\3 siolsii

GENERAL PREFACE

T O

St. P a U L's E P I S T L E S,

E have feen the particulars of the life of our blefTed Saviour
recorded in the writings of the four evangelifts ; and have feen alfb, in the
Adls of the apoftles, the manner, in which the chriftian religion was
firfl propagated among the heathen nations. We come now to the epiftles,
or thofe letters, which the apoftles wrote to the feveral churches they had
eftabliflied ; either to confirm their faith ; or to remove the errors, which
had been introduced among them.

Mofl: of thefe epiftles were written by St. Paul; whofe writings
are commonly efteemed among the moft difficult parts of fcripture.
Tho he is confidered as a clofe reafoner by thofe*, who are themfelves the
greateft mafters of reafoning ; yet it often requires more than ordinary
attention, to follow his argument.

One fource of obfcurity is the quicknefs of his^ ideas. They croud
upon him. One thought often ftarts another, which does not direflly
follow it in place ; but being neceflary for the fupport of fomc point,
ariling from the fubjeft, tho not leading immediately to it, requires that
we {hould watch the writer's return to his principal point, with fome
attention.

The undetermined ufe of the pronouns /and we, is thought alfo by
learned men to occauon obfcurity in St. Paul's writings. Sometimes
the apoftle fpeaks in his own perfon : fometimes as a Jew : fometimes as
a Gentile : fometimes as an infidel ; and fometimes as a believer.

But the chief obfcurity in St. Paul's writings, arifes from the fubjecl.
The other epiftles, which are called catholic, are commonly written on
gcnerd topics of religion. The epiftles of St. Paul are of a different
conftrudlion. They are principally intended to oppofe fuch antichriftiaa

* See Mr. Lock, on St. Paul's epiftles.

n tenets.

PREFACE.

tenets, as were getting ground in the apoftle's time. Many parts indeed
of thcfe cpiftlcs are dircvft anfwers to queftions, or to the particular ftate-
ment of cafes, which had been put to the apoftle: and the obfcurity arifes
from our having only the anfwer before us ; but neither the queftion,
nor the ftate of the cafe.

PREFACE

T O

St. PAUL'S EPISTLE to the ROMANS.

HE moft obflinate controverfy, in the early age of the chriftian
church, was that, which was raifed by the Jewifli chriftians in behalf of
the law of Mofcs ; which the more zealous among them contended was
necefliiiy to juftification. This controverfy was carried on with great
acrimony both at Rome, and in other places, where chriftian converts
confifled of Jews, and Gentiles. Nor need we wonder at the great
afcendency of the Jewifli chriftians over the Gentiles, when we confider,
that Jefus wa's himfclf a Jew — that his life had been fpent in Judea — that
his perfonal application had been made folely to the Jews — and that the
Jewifli fcriptures afforded one of the ftrongcft proofs of chriftianity. When
therefore, after our Saviour's death, the completion of thofe grand pro-
phecies with regard to the vejeBion of the Jcivs ; the call of the Gentiles
and the total abrogation of the Mofaic economy, was taking place, the bulk
of the Jewifli nation was highly ofl^ended. This revolution indeed was fo
mortifying to them, that even many, who had ferioufly embraced the
chriftian religion, could not eaflly lay afidc their prejudices on this head.
Their pride in being God's favorite people — their contempt of the Gentiles
— their belief of inheriting the promifes of God, as Abraham's children —
their attachment to the temple-worlhip — to circumcilion, and the other

ceremonies

PREFACE.

Ill

ceremonies of the Mofaic law, as necelTary to juftification — and their
throwing fcruples, and difficulties in the Avay of the Gentile converts —
•were opinions, and practices, which the apofllcs thought it highly
neceflary at all times to oppofe.

Thefe are the chief fubjecls of the following epifllc to the Romans ;
in "which St. Paul gives the new converts at Rome, both Jews, and
Gentiles, juft notions of the religion they had received. He tells them,
that the ceremonies of the Jewilh law were now fulfilled, and abolifhed —
that altho many individuals among the Jews might embrace the gofpel — yet
as a people they Avere rejected — that, with regard to religious privileges,
no one nation was now more favoured by God than another — and that the
Gentiles, according to the predicftions of the prophets, were called,
together with the Jews, to partake equally of the benefits of the gofpel ;
and on faith, and repentance to be equal inheritors with them of ever-
lafting life.

But tho this coniroverj'y with the Jews concerns the chriftians of thefe
limes \crY little ; yet other controverjies for. want of attending to the fcope of
the apoftle's argument, have been ingrafted upon it, which import them
much — controverfies particularly about predejlination, and faith.

The controverfy about predejlination probably did not arife in the
church, till that early one with regard to the Jezvs and Gentiles, on which
it is founded, had been forgotten. The fcope, and connection of St.
Paul's warm, and figurative expreflions with regard to vejfels ofviercv, and
vejfels of wrath fitted for dejlruffion, not being fufficiently attended to, the
primary meaning of them was loft with a large party of chriftians ; and
inftead of being explained as terms expreffing the general/^///', and penitence
of one nation ; and the general hardened ijifidelily of another, they were
made to exprefs the falvation of one man, and the damnation of another — not
according to the gofpel-terms of faith, and repentance ; but by the
abfolute decrees of God. Whereas, in fact, the apoftle feems not to
have the leaft allufion to particular perfons.

From the fame difcourfes miftakes again have arifcn with reo-ard to
faithy and tvorks. The apoftle's argument fcems chiefly addrefll-d to the
Jews, who conceived the Mofaic ceremonies, or the works of the law,
to be necelfary to falvation, tho we find no traces among them of any
controverfy about other works. It is moft probable therefore, that the

apoftle

PREFACE.

apoftle writing to the Jewifh chriftians, treats a fubjcLl:, which we know
was fo much agitated among them ; and tliat w hen he fpeaks of jiijlifica-
tion by faith, he means, in general, jujiification hy the go/pel, which we
accept through faith : and when he fpeaks of works, his argument moft
frequently requires him to mean the ccn'monies, mid ohfervances of the Mofaic

tazv*. 1 fpeak in general, for he fometimes, no doubt, treats of that

great gofpel-dodlrine, the infufficiency of all moral works to procure God's
favour, without the merits of Chrift.

In this epiftle the apoftle, after his introduAion, cxpreffes his joy
at the fteadinefa of his new converts ; and intimates his intention of going

to Rome. 401 fhews the neceflity of the gofpel difpenfation ; firft to the

heathen world; and fecondly to the Jews. 402 anfwers an objecftion,

•with regard to the utility of the Jewifh law. 403 refumes his argu-
ment. 404 General idea of chriftianity. 404 The cafe of Abraham

confidered. 405 applied to the Jewilh law. 405 nature of Abraham's

faith. 406 applied to chriftians. 406 .Love of God fhewn in the

chriftian difpenfation. 407 univerfality of Chrift's atonement. 407 .

holinefs of life the great end of chriftianity. 408 falvation through

Chrift as ncceflary to the Jew as to the Gentile, 409 blelfednefs of the

gofpel. 410 particularly >in our afflicflions. 412 The apoftle bemoans

the ftate of the Jewifti nation. 413 vindicates the jndgments of God.

41-^ fhews that his treatment both of the Jews, and the Gentiles is

agreeable to the predidions of the prophets. 415 and that Mofes himfelf

pointed out God's intention of fuperfeding the law by the gofpel. 416

the fTofpel ought of courfc therefore to be preached to the Gentiles. 417

The rejection of the Jews only partial, and temporary. 417 the conver-

fion of the Gentiles will, in part, contribute to convert the Jews. 418

but a time will certainly come, when their national converfion Ihall be

effefted. 419 The Jev.', and Gentile converts exhorted to live together

in purity and peace. 419 Inftruftions with regard to civil government.

420 Difference in opinion fhould create noanimofity amongft chriftians.

421 The apoftle intimates a defign of vifiting the Roman chriftians.

424 and concludes with particular commendations; and cautions

againft ill-dcfigning perfons. 425.

• See a note on Afts, xxi. 2j.

EPISTLE

O F

St. PAUL to the ROMANS.

PAUL, appointed by the immediate revelation of God, to be
an apoflle of the Gentiles ; and to teach the religion of that
Saviour, w^ho being foretold by the prophets, and defcended in a
natural courfe from David, was declared by miracles, and his
refurredlion from the dead, to be the Son of God — grace and peace
to all the chriftian converts at Ronie.

It is with great thankfulnefs to God, that I hear of your fteadinefs 3.

In the chriftian faith. My prayers, be affured, you always havej and 9-

among my other requefls to God, it is one, that I may fee' you foon; 10

and that we may comfort each other by our fpiritual intercouife.
Often have I intended to vifit you j but have been hitherto prevented.
My apofllefliip extends both to the civilized, and barbarous parts of the

II. 12.

4. 15. 16.

7»

17, As it is 'written, the juft JImll li've hy faith. This is a very appofite application of a
paflage in Habbakuk. That prophet had been reprefenting to the Jews (chap. ii. 4) the
approach of captivity; and takes occafion to fhew them, that the proud, and obftinatc fhould
fufFer; and that they who had faith in the prophecy, fliould efcape. — The righteoKftufs of Gsd
fignifies, in this paffage, as in other parts of fcripture, rather the manner of being juft if ed, than
the rifhteoufnefs of Cod'' i nature,

^ ^ F f f Gentile

j8. 19.

21. 22.

29. 30. 31.
32

402 ROMANS.

Gentile world : and I am not aOiamed to preach the gofpel of ChrifT:,
even at Rome — that gofpel, which holds out, through faith, the
only means of falvation vouchfifed to fallen man.

The gailt of fm is pointed out by nature. God hath ftrongly

20. impreffed a fenfe of religion, and duty on the minds of men. From

the vitible creation they might have inferred an invilible Creator.

But inftead of purfuing fuch inferences of reafon, and fliewing that

gratitude, which they ought, to the divine goodnefs j they gave

23. themfelves up to their corrupt imaginations ; fetting up the refem-

24- 25, blances of men, and even of beafts, as the objedls of worfhip.

26. 27. 28. An abominable pradtice of courfe followed an abominable religion ;

and there is not a fingle inftance of wickednefs, which has not been

commonly pradifed, and even encouraged in the heathen world.

CHAP. In the mean time, is the felf-approving Jew lefs guilty ? In con-

y_. / _f demning his Gentile neighbours he condemns himfelf. No doubt

'■ ^' he is right, in denouncing the judgments of God againft wickednefs:

3' but does he not involve himfelf in the fame fentence ? Nay, has

4- he not more to anfwer for, from his fcorning the goodnefs of God,

which would lead him, as it were, by the hand, to repentance —

18. JVho hold the truth in unrighteoitfnefs — who imprlfon it, as it were, by their wicked lufts,
and paffions.

21. It is remarkable, that gratitudeh here put for the whole of religion. Similar expref-
fions are frequent in fcripture ; in which a conjlderable part is put for the nvhole.

24, &c. We have the fame procefs of wickednefs from idolatry, given us in the Wifdom of
Solomon; in which (cap. XIV) we End the following paflages.

" Therefore upon the idols of the Gentiles fhall be a vifitation. They are become a
" flumbling-block to the fouls of men. The devifing of idols was the beginning of fpiritual
" fornication ; and the invention of them, the corruption of life. They afcribe unto ftones,
" and flocks the incommunicable name. Moreover, it was not enough for them, that they
" erred in the knowledge of God ; they flew their children in facrifices — they ufed ftrange
" rites— they kept neither lives, nor marriages any longer undefiled— there reigned in all men
" {laughter, theft, diffimulation, perjury, changing of kind, diforder in marriages, adultery,
«' and ihamelefs uncleannefs.— The worlhipping of idols is the beginning, the caufe, and the
«■' end of all evil."

from

ROMANS. 403

from his rejeding the means of grace— and from his defying that 5. 6. 7. 8.

righteous tribunal, which in exaifl proportion will diftribute reward, ^"

and punifliment both to Jew, and Gentile? There the Jewifli u.

prejudice fliall have no place. Every finner, in that righteous day, j2. 16.

fhall be judged impartially, according to the light he has received.

The upright Gentile, and the nominal Jew, fliall find very different ,3. ,4. ,j,

treatment. Externals will be of no avail.

You call yourfelf a Jew; you boaft of your exadl knowledge in 17. 18. 19.

the law i and of your being a guide of the ignorant. But your

precepts are confined to others. They diredl not your own pradice. 2,. 22. 23.

Your anions contradidl your preaching ; and you continue to fulfill 24.

that ancient complaint of the prophet, that the Jew even increafes

the irreligion of the Gentile. What ! is circumcifion, do you 25.

fuppofe, an excufe for fin ? Shall that, which profits you only, if

you keep the law, be a cover to you for tranfgrejmg it? Shall 26.

a mere ceremony, unconnedled with morals, give you an advantage

over the Gentile ? Or rather, fhall not his natural probity difcoun- 27.

tenance you, if you have nothing to boaft, but mere externals ? It 28.

is not outward circumcifion, that confiiitutes the Jew : it is the 29.

circumcifion of the heart only, which meets the approbation of

God.

Since then both Jews, and Gentiles are thus equally involved in C HA P.
guilt, it may be afked. What advantage arifeth from the Jewifli
difpenfation ?

12. As many as ha-ve finned luithout /aiu— that is, without the Mofaic law, or under the law
of nature.

16. I have here tranfpofed the i6thverfe, and added it to the 12th, following the opinion
of fome able interpreters.

21. See Matt, xxiii. 3.

22. Idolatry \s {^uiindX facrile^e. In Jufiinian's code, under the title of facrilege we find,
Imperatori eripere, quod ejus cji.

24. This alludes probably to Ezek. xxxvi. 23 : or Ifa, lii. 5.

F f f 2 I an-

404 ROMANS.

2. I anfwer, chiefly in it's being the vehicle of conveying through

different ages, God's promiles of falvation ; which are, and will

3- be compleated, notwithftanding the infidelity of the Jews themfclves.

4. The infidelity of man only the more recommends the truth of

God.

J. If then, replies the Jew, the truth of God be recommended by

my infidelity ; does it not feem hard, that I, who am the author
of fo happy an eflfedt, fhould be the objedt of God's difpleafure ?

6. What ! fhall we impute injuftice, in any inftance, to the great

7. Judge of heaven and earth ? Extend the dodlrine farther : let every

8. other finner conceive himfelf the favorite of heaven ; and let the
flander pafs univerfally, that the apoflles of Chrifl preach the necef-

fity of evil, that good may arife from it. 1 hope fo mifchievous

an error will never get ground among you.

9. On the whole then we conclude, that both Jew, and Gentile
10. II. 12. are in a finful, unjuftified ftate — a ftate defcribed by David in the
\l' J^' II' fourteenth pfalm, and in other parts of fcripture, where we have

catalogues given of various kinds of wickednefs. The Jew may
,5, app'y fuch pafTages perhaps only to the Gentile : but let him be

aflured, that an application was intended alfo to him. The prophet
25, undoubtedly means to defcribe the univerfal gwlt of mankind. — From

hence therefore we conclude that the law could not juftify. It gave

man indeed a more accurate knowledge of fin ; but could not hwQ

him from it's effedls.

21.

22. 23. 24"

2s-

But now another mode of falvation, and yet teftified by the law,

and the prophets, is ofi'ered to mankind ; tho the law itfelf could

not offer one — falvation through faith in Chriff ; which as all had

Jinned, is freely offered to all. This great mode of falvation God

20. By the /aw here the apoftle feems to mean (in order to give his argument it's full force)
la'w of ever J kind, moral, and ceremonial,

hath

ROMANS. 405

hath now held forth for the remiflion of fins ; and hath in one aft, 26.
declared both his truth in the completion of his promifes ; and

his goodnefs in fliewing mercy to finful man. All pre-eminence 27.

then and boafting are excluded. The privileges of the law are of i?.

no avail. God is not now ftiled the God of Ifrael ; but the God 29.

of all mankind. The circumcifed, and uncircumcifed are all juf- 30.

tified alike by faith; which is fo far from being contradidory to 31.
the law, that in fadl it is a confirmation of it by eftablifhing it's

promifes.

Indeed you will find this mode of Juftification by faith even
prior to the law. Confider the cafe of Abraham. On what, I aik,
was his juftification grounded? You find nothing faid of his glorying *•
in any works, or obfervances j or, of his being juflified by any
thing of that kind. But you read, that he Relieved in God; and 3.

that this belief was coimted to him for righteoiifnefs. Now if Abraham
had depended on his own righteoufnefs for his juftification, he
would have claimed it as his due. But you fee he makes no fuch
claim ; receiving it as the free grace of God, who accepted his 6. 7. s.
faith for righteoufnefs : juft as David alfo fpeaks of God's juftifying
his faithful people by mercifully blotting out their fins.

The prelent queftion then, how far the Jewifh law avails in 9. i©.
juflifying it's profefiTors, admits an eafy anfwer from the cafe of

28. The word /axv in this pafTage, feems to be confined to the Mofaic law.
, 30. By faith and through faith feem to convey the fame meaning.

3. Gen. XV. 6.

3. As a comment on St. Paul in this place, we mull read the following paffage from St.
James ii. 21. Was not Abraham, our father, jujiijied byworks, luhen he had offered Ifaac , his fort,
upon the altar ? Seejl thou, hoiu faith 'wrought 'with his m.-orks ; and by 'works •was faith made
perfed. From the comparifon of thefe two paffages we conclude, that it was the holy life,
which Abraham led, through his faith in the promifes of God, that was his recommendation
to mercy.

8. See Pf. xxxii. i.

Abraham.

21. ZZ.

406 ROMAN S.

Abraham. We have feen that Abraham was jujlified by faith. We

II. 12. 13. £pj jjI^q^ tj^at he ^yas juftified, before he was cirxumcifed. Circum-

cifion therefore, fo far from being the caufe of his acceptance with

God, was only the feal of that acceptance, which had been vouchfafed

to him through faith. Thus he became properly the father of all

14. true believers, without any diftinftion of Jew, or Gentile. So

that if the Jews claim the inheritance of the promife from Abraham,

merely as Jews, they plainly fet afide the only title, by which that

15. 16. 17. patriarch himfelf inherited; and leave themfelves ftill under the

penalties of the law. God hath promifed acceptance therefore on

the condition of faith ; which is not only an eafier condition ; but

the only way he hath appointed to fulfill the promife made to

Abraham, of making him the father of many jiations.

18. 19. 20. Confider then the nature of Abraham's f^xith. God had prom.ifed

5 1.22. -T

him a numerous pofterity in his old age ; which to him appeared
like raifing the dead. He had fuch faith however in God, that
without hefitation he firmly believed, that he, who promifed, was
able to perform : and this faith was imputed to him for righte-
oufnefs.

Nor can we fuppofe that Abraham's faith was cafually mentioned.
It was recorded certainly for our inflrudlion. The fame righteoufnefs
will be imputed to us, if we follow tne example of Abraham j
and as firmly believe in that God, who raifed up Chrift from the
dead; who dying for our ofifences, rofe again to eftablifh, and
confirm his promifes.

13. Heir of the ivcrlJ; that is, of all the faithful, that (hould be collefted from every part
of the world ; who fhould be given him, as it were, for a polterity. The Hebrews ufe the
word heir in that fenfe.

17. //7'o callelh thofe things, &c. that is, who fpeakcth of things, which do not yet exift,
as if they really did exift; becaufe he forefees their exiftence in due time.

24. The nature of'Abr.iham's faith is here again plain from this paflage. He believed in
the promifes of God ; and t'^rcugh that faith he performed the will of God.

23. 24. 25.

9- ic. II.

ROMANS. 407

On this true faith then let us reft ; and having obtained peace
with God through Chrift, let us evermore rejoice in this blelTed
hope ; and be ready to Taffer any affliction for the fake of our
profeffion. Afflidion is the nurfe of every chriftian virtue; and
tends, in proportion as the love of the world fails, to dilate our
hearts with the love of God — of that God, who gave his Son to 6

die for us, even when we were the, greateft finners. However 7

upright a man's general character may be, he will not eafily find a
friend ready to fuffer death for his fake. Where benefits indeed have
been conferred, the effects of gratitude may be great. In what g

light then fhould we confider the love of God, who gave his Son to
die for us, even when we were engaged in the moft hardened oppo-
fition to him ? From fuch an inflance of kindnefs in the death of
Chrift, we cannot but have the mofl allured hope from his refur-
redlion ; and evermore rejoice in that great atonement, which has
opened to us everlailing happinefs.

Thus was redemption, through Chrifl, as general, as death
through Adam. For tho Adam's moi/e cf tranjgrejfion could not
be general ; yet every man followed his example, and finned againlt
fome law : for where there is no \x\v, there can be no fin. And
thus from Adam's time, the reign of death has been univerfal. — But ir

now obferve the difference between the fall, and the redemption of

3 . We glory in tribulation. The apoftle very often advances this dodlrine, to fhew the Jews
the nature of Chrift's kingdom; as our Saviour before had often fhewn his difciples. The
Jews from the beginning were unwilling to acknowledge, chat the Meffiah's kingdom was to
have any thing to do with tribulation.

6. Yn-Ef as-£|Str;» aTtSatE properly fi^miits he died in the room, orfieadofjinners,

7. Goodwin in his Jewifh antiquities, (I. 1. c IX) has a very ingenious explication of this
celebrated paflage. He fuppofes it to allude to the rabbinical diiUnclion of mankind, into
good, righteous, and Jinful. The good man is he, who acls in a fphere, fuperior to all humaa
laws ; while the righteous man is fatisfied with the boundaries they allow him.— Some inllead.
of ^ixeoa read a^ixi;.— It is thus in the Syrian verfion.

mankind.

12.
13. 14.

>7-

40S ROMANS.

mankind. Obferve how much the benefit of the latter outweighs
i6. the injury of the former. By the one, Adams particular trefpafs

was punifhed : through the other, all our fins in general are forgiven.

By the former, death was incurred : by the latter eternal happinefs
ts. 19. was obtained. And obferve farther, that as all the nations of the

earth were rendered guilty by the offence of Adam j it follows,

that all the nations of the earth fliall be reftored by Chrift. The
20. law, no doubt, gave new powers to fm ; and the more fm triumphs,

fo much greater appears the efficacy of grace, which counterads it's

ruinous effefts.

Shall we then make the grace of the gofpel an apology for fm ?

2. God forbid ! The chriftian, by his profeffion, is dead to fm.

3. ^. The very adl of his initiation implies it. What does baptifm re-

5. 6. prefent, but our dying to fin, and rifing to righteoufnefs ? How

again are we to imitate the death of Chrift, but by crucifying our

fins ; that being renewed in righteoufnefs by his death, we may

partake of his refurredlion ? He that is dead, is free from fin.
7. 8. The life of a chriftian fliould be fuch a death. Unlefs, in this

moral f;nfe, we die with Chrift, we cannot hope to live with him.

9. 10. After his crucifixion, Chrift died no more. Having died once

II. for fin, an eternity of life was before him. You too have died

once to fm : be now therefore for ever alive to God, through
12. 13. Chrift. Let the chriftian then, as far as he can, make this

mortal life a life of purity; and dedicate all his paffions, and

affedtions to that holinefs ; which his profeffion demands. Being

14. delivered from the terror of the law, he is now received into mercy

15. through grace. — Only ft ill let me caution you not to prefume

16. on God's grace. Your fervice muft not be divided between fin,
and the gofpel. You muft renounce the one, before you can

17. 18. 19. attach yourfelves to the other. But I truft in God, your choice

J.. This idea alludes to the ancient mode of immerfion.

ROMANS. 409

is already made; and that, whatever you may have been, you have
noiv withdrawn yourfelves from the bondage of fin, and dedicated

yourfelves to a happier fervice. Take then a review of your

lives ; and confider, whether any advantages accrued from fm,
which were equivalent to it's confequences — whether any of it's
enjoyments could counterbalance mifery, and death ? Confider alfo,
whether you have any reafon to repent of thefe new engagements j
which lead you through a life of holinefs, to everlafting hap-
pinefs ?

Having thus addrelTed myfelf to chriftian converts, in general,
I now addrefs myfelf particularly to the Jewilh chriftian. His
attachment to the Mofaic law, is exadly fimilar to the cafe of
marriage; which is only an obligation, till the death of one of
the parties. So that the law, to which you were once efpoufed,
being now dead, it is no more apoflacy in you to embrace the
gofpcl; than it is adultery for a woman to be married to a fecond
hufband, after the death of a firfl:. From the effedl of thofe tranf-
greffions, which under the Mofxic law, admitted only legal atone-
ment, you are now delivered : your fervices are now transferred
from carnal obfervances, to fpiritual attainments.

Does the law then, you alk, lead us into fm ?

No othervvife than by giving us a more exaft knowled'^-e of it j
and revealing to us God's comniandments againft it. Thus, for
inftance, I fhould never have known the guilt of covetoufnefs,
unlefs the law had faid. Thou J1:alt not covet. For the guilt of
fm is increafed in proportion to the clearnefs of the law againil:
it. Had you been born Gentiles, you would have known lefs ;
and of courfe have fmned lefs. But the knowledge of the law

I. As long as he liveth. It fliould be tranflated, as Icng as it li-veth ; meaning the law.

G gg introduced

22. 23.

I. 2. 3.

9. 10. II.

12.

»3-

i6.

17-

19.

20.

21.

23-

410 ROMANS.

H- introduced alfo the knowledge of fin. The law then is good j
but it is our tranfgreffion of it, which is the mifchief. Our

iS. tranfgrcfTions are all againfl: knowledge. The very witnefs of my
confcience proves the excellency of the law. What is right, I
know. Tiie difficulty lies in the performance. In fadl through

22. the corruption of my 'nature I cannot fulfill the law. While we
live in the world, we fliall always experience the oppofition be-
tween the law of God, and the temptations of worldly things :

24. and in the extremity of guilt, the Jew, as well as the Gentile,
muft cry out. Who will deliver me from this cruel bondage ?

25, Here then comes in the gracious offer of the gofpel, which.
^ vm alone can hold out a remedy in our diftrefs. That remiffion of

■* fin, which the law could not provide, the gofpel offers to all,

3.4. who live agreeably to it's precepts. We are freed from the- effedis

of fin and death ; and in the room of that perfedt obedience, which

the law demands, the gofpel gracioufly points out, through Chriff,

5. 6. the humble endeavours of a fpiritual life; to which it's motives,

aided by the afliftance of the Holy Spirit, as naturally lead, as

the motives of the world do to a carnal life : and this carnal life

tends as direftly to mifery, as the fpiritual life does to hap-

-. 8. 9. pincfs. For the w^orldly mind is always at emnity with God.

It is the heavenly mind only that is pleafing to him : and if you

live under the influence of God's bleffed Spirit, which dwells in

10. II. you ; you are then, and then only, of Chrift's fold. In that

bleffed flate you are fubje^: to no death, but a mere temporal

24. Who nvill deliiier mefiom the body of this death ? Some have thought that the apoftlc here
alludes to the cruel cuftom often pradifed by tyrants, of tying dead bodies to thofe, which are
alive. It may be an appofite allufion, but it is perhaps too remote.

II, Mr. Locke fuppofes, that the apoftle is not here fpeaking of the r^/unrAow ; but of that
principle of fpiritual life, which we receive through the Spirit of God. And this indeed
may perhaps be the better fenfe. There is great force, I think, in what Mr. Locke fays.
He tranflates fuo;rcii)~fj x«>, Jkall quickin ei-tn,

diffolution :

ROMANS. 411-

diffolution : the foul is raifed to life through the atonement of
Chrift. His refurreftion is an earneft of yours.

Be not then, my brethren, alive only to this world. Bury iz- ij-
your finful affedlions, that you may live for ever. None are the 14.

children of God; but they, who are guided by his Spirit. All ij.

flavifh notions in religion are removed. God gracioufly ftiles him-
felf our Father. Let us then be his obedient children; and en- 16. i^.
deavour to attain that glorious inheritance, which is promifed to
thofe, who renounce fin, and vanity for his fake; and confider
this world only as a progrefs to the next.

And indeed what is the value of it? What proportion does your is.

fhort time here, bear to an eternity of happinefs hereafter

that great point, to which all the race of mankind have ever 19.

looked up with fo much anxious expectation ? For there has

ever been in mankind, lofl: as they are, yet formed originally for

immortality, fome heavenly fpark of hope ; that after throwing off

this flefhly incumbrance, they flaould become the partakers of a

more glorious ftate. The blind heathen expefted this ftate, as

well as we, who have the affurance of it from God. We all live

in hope. A ftate of enjoyment, is not the flate of this world :

but a religious hope carries us through all it's afflidlions. In our 26

infirmities we pray ; and often ignorantly : but the Holy Spirit

of God fuggefts a language of the heart beyond the power of words 27

a language, which He, who fearcheth the heart, will always
gracioufly interpret.

19. I have applied this, and the following verfes to the heathen world, as Dr. Whitby/ and
other learned commentators have done. Dr. Doddridge applies them to the whole creation.
Either application, I think, makes good fenfe.

22. There is fomething very beautiful in thus introducing the whole creation, as if travelling
in birth — throwing off the load of nature, and producing a new offspring from grace.

26. See a note on Luke x. 40.

G g g 2 Be

20.

21.

22. 23.

24.

"J*

412 R O xM A N S.

28. Be aflured therefore, that in whatever afflidlions you may fall,
the courfe of this world will always work out good to thofe, who
have been called to the bleflings of the gofpel ; and obey it's pre-

29. cepts. Keep therefore this gracious call, which you have had,,
continually in your minds. Remember always, that your heavenly
Father, with a foreknov/ledge, that comprehends all events, origi-

30. nally intended you to be partakers of thefe bleflings. You have
been called -, and if you obey that call, you fliall in confequencc be

3»' j unified, and glorihed — How then ought thefe things to affed: us ?

32. If God be with us, wliat matters it, who is againft us ? He who

gave his only Son to die for our fins, v/e may reft aflured will deny

33- 34- us nothing, that is proper for us — Regard not then the oppofition
of thofe, who would deprive you of thefe bleflings. Who is he
that condcmneth ? And who is He that jufl:ifieth ? Make the com-
parifon yourfelves ; and conflder the love of Chrifl:, who died for

35- S'S- our fins, and now maketh interceflion for us with God. Let
nothing then in this world — not even it's mofl: formidable terrors,
37. 38. 39. interrupt the joys of religion : but let us triumph over it's afllidlions ;
perfuading ourfelves, that if our own endeavours are not wanting,
nothing in this mortal flate, neither the fears of death, nor the
hopes of life — neither wicked men, nor wicked fpirits — neither
advcrfitv, nor profperity, can feparate us from the love of God
tlirouc'h Chrifl:.

28. The apoftlehere feems to addrefs himfelf to the Gentile chriftian ; whom God, in his
fjrcknowlcdge, decreed, fhould be called into the church of Chrifl: ; or, in St. Paul's language,
flyould be conformed to the image of his Soit.. Mr. Parkhurft has examined all the pafTages, in
the New Teilament in which TTf 00:1^1; (to predejlinate) occurs. From a diligent attention to them,
fays he, the reader may determine for himfelf', 'u.hether in any one of them it has any relation to an
gbfolule, uKconditional predcfinasion of particular perfons to eternal falvalion. See Park. Lex.

But

ROMANS. 413

But however glorious an event the calling of the Gentiles may
be ; the rejedtion of the Jews is certainly a very melancholy one. It
oppreffes me with forrow; and I (hould chearfully devote myfelf '• ^- 3-
to death, if my fufferings could be of fervice to that people— once ^ j.
fo favoured — in covenant with God — the depofitories of his law — and
above all, that honoured nation, which hath given birth to the
Meffiah.

I mean not however to infmuate, that God had not entirely 6. 7. 8. 9.
fulfilled his promiles to the Jews It was never fiippofcd, that a
bare defcent from the patriarchs was the only title of a true Ifraelite :
nor that the promife fhould extend to the Jews, merely as the
children of Abraham. Abraham had many fons : but none of them
inherited, except Ifaac. Sarah Jhctll have a Jon, are the words of
the promife : -by which we are taught, that- it was not merely a

defcent from Abraham, that gave a title to it. The fame feledion 10. n. iz

was fliewn in the cafe of Jacob. The national blefllngs promifed
to Ifaac, were continued to that patriarch in preference to Efau.

3. Tl^e words of the original 5)uj(^ou.)i> yo((i auTo; syw ataSs/xa mm a-na % Xfi:TU, are varioudy
interrretjd. Some fuppofe an exclufion is meant only from the vifible church of Chiirt.
Others, . mong whom is the learned Dr. Whitby, take the words literally, as if the apollle
really wilhed himfelf accorfed ; folving the harfhnefs of the fuppofition, at the fame time, by
faying, the word w-o;it»;* fig.iifies, I couU e-ven 'wijh; that is, if fu'ch a ti^ip could he of any
a'vail. — Others make a.%a tb Xfis-TB to fignify after the manner ofChrift. — After all, perhaps,
as the words contain no dcdrinc, the apoftle had no abfolute precife meaning ; but only
ftiewcd the ardour of his love, by an earneft, hyperbolical mode of fpeaking.

c. No criticifms oa the words of the original O u» etti izcinu),, &.c. have been able, I think,
to overtiirow their force, in proving the divinity of Chrift. To give fte argument however
it's full fcope, exMmine Bowyer's conjedures on the place, who candidly ftatcs the authorities,
on which the opinions with regard to tliis text depend.

II. It is plain the everl'aftingftate of Jacob and Efau, as inJi-jiduah, is not here even hinted
at. The paffao-e plainly alludes to Gen. xxv. 23. Jnd the Lord, faid unto her. T'vio nations
are in thy ivoinb; and t-ivo manner of people Jhall Tie feparated from ihy boixielj : and one people f mil
bcjlronger, than the other people ; and the elder Jfiallfcrnie the younger.

What

4H ROMAN S.

14. What has the Jew then to objedl ? He was received, as defcended

from Ifaac, in preference to Iflimael : can he then murmur at God's

15. 16. now accepting the Gentile on an equality with him? Even his

own lawgiver informs him, that God confers national bleffings

17. for his own wife reafons, and at his own good pleafure. Thus

alfo God takes his own time for punifhing ; as he faith to Pharoah,
I have exalted thee, for the very purpofe of making thee an inftance

18. of my power. Thus God affumes to himfelf, without explaining
his reafons, the power of conferring 7iational bkjjmgs on fome,
and \xi2i^sxi<g public examples of others.

i9» You will perhaps then aik. Why God finds fault with the Jewlfh

nation, who only fulfilled his will ?
20. 21. Every demand of this kind is impious. Nations in the hands

of the Creator, are clay in the hands of the potter. Each veflel

receives

15. Exod. xxxiii. 19.

17. The paflage alludes to Exod, ix. 16. which relates both to Pharoah and his people,
whom God in that public manner plagued for their finsj as it is exprefsly faid, to make his
Tfame to be declared through all the earth,

17. The word St. Paul ufes, is sliyfif*. which, literally no doubt, fignifies, as we tranflate
it, / haye rai/ed up ; but I think it may alfo, without any force, fignify, / ha-ve raifed thee to
thy po-T'jer ; or I have given thee thy exaltation. — The feptuagint hath tranflated the Hebrew
of Mofcs by the word, oiKTvjfu.&Jis ; which fignifies, thou hajl been prejer-'jed; that is, kept alive
under thefe plagues, for this very purpofe.

18. Whom he iMill, he hardeneih. It is evident from the whole Mofaic hiftory, that what God
did to Pharoah tended naturally to yc/if« liim ; the Pharoah like other finners, turned thofe
means oi fiftening, into hardening: fo that in God's agency here, one Hep feems to be funk;
and the hardening is made God's deed ; tho in fad it was Pliaroah's. Pharoah was a wicked
prbce. God did not make him fo, that he might be an inftance of his power : but being a
wicked prince, God made him the example he intended.

21. St, Paul's words allude manifeftly to a paffage of Jerer.iiah, (xviii. 2.) which greatly
illuftrates them, as it has a plain reference — not to individuals ; but to the .-^hole Jcxvi/h nation.
" Arife, and go down to the potter's houfe. Then I went down to the potter's houfe, and
behold he wrought a work on the wheels. And the vefTel that he made of clay, was marred
in the hand of the plotter ; fo he made it again another vefTel, as feemed good to the potter to
make it. Then the word of the Lord came to me faying, O houfe of Ifrael, cannot I do with

you

3- 24-

ROMANS. 415

receives It's proper form; itfelf uninftrudled in it's maker's pur-
pofe.

Suppofe God, to make his indignation again fl fin the more 22

exemplary, hath referved the impenitent Jews to be puniflied in
one general, or national rejeftion : fuppofe alio, that to fliew the
extent of his grace, he hath taken the Ge. tiles, as well as us,
who believe, within the covenant of grace j is this more than the 25.

prophet Hofea exprefsly tells us ? 1 will call them my people, who
msere not my people', and her beioved, which was not belov^'d ; that 26.

is, I will form a church among the Gentiles, where formerly it

did not exift. But with regard to the falvation of individuals, 27.

doth not Ifaiah fpeak with equal plainnefs ? Tho the people of
JJrael be as the fand of the fea, — a remnant Jhall be left. The ijfues 28.

of the Lord's wrath, however decifive they may appear, Jliall overfow
with righteoufnefs . And again. Except a remnant had been left,

we Jliould have been utterly deftroyed like Sodom, and Gomorrha.

Thus then the Gentiles have obtained juftification by faith ; which
the Jews in vain attempted to obtain by the obfervances of their
law. Salvation through faith in Chrift, was a (tumbling block to 32

them, as the prophet had foretold it fhould be : Behold I lay in 33

you as this potter ? faith the Lord. Behold as the clay is in the potter's hand, fo are ye in my
hand, O houfe of Ifrael. — At what inilar.t I (hall fpeak concerning a nation, and concerning a

kingdom to pluck up, and to pull down, and to dcftroy it if it do evil in my iight,

that it obey not my voice ; tnen I will repent of the good wherewith I faid I would bene-
fit them."

It is remarkable too, that in the contents prefixed to this chapter in our Englifti Bible, we
are informed, that, Vndsr the type of a potter, isjhe^vtd God's ahfolute fomier in difpojing of
nations : which plainly fiiews, that the reformers of thofe days, did not c'raw this allegory to
countenance thedoftrine often built on God's foreknowledge.

25. Hofea i. 10 — ii. 23.

37. If. X. 22, 23.

29. If. i. 9.

33. Ifa. viii. 14. — x.'cviii. 16,

Sion

29.

30. 31.

4i6 ROMANS.

CHAP. Sion a JlumbUng /lojie, and reck of offence ; but ivhofocvcr believeth on

^ , y— J. him, Jhall }iot be ajhamcd.

'• And yet I hope, and pray, that God will at length accept this

2. hardened nation ; which, after all, it muft: be acknowledged, hath

3- a religious zeal. Ill direded it certainly is. Inilead of obtain-
ing juftification in God's way, they attempt it in their own; not

4- confidering that their law is an introduftion only to the gofpel.
J. 6. 7. And indeed unlefs wc confider the language of Mofes himfelf

in this light, (as making the law an introdudlion to the gofpel)
s. 9. 10. it would imply a fort of contradidtion. In one paflage he fpeaks
of the great difficulty of Oi^tTwV/tg- the law; as when he pronounces
a curfe on every man, who does not obey it, in all it's parts.
In another, he fpeaks of the removal of all difficulty; and of the
eafmejs cf pe formance : plainly intiniating, that the harfli, and im-
prafticable terms of the law, fliould in time be fuperfeded by a
covenant, which fliould offer falvation on the eafier terms of
£uth f.

f T have endeavoured to give the fcope of the apoftle^e meaning in this difficult pafiage ;
In which he applies the words of Mofes, in the 6th, 7th, and 8th verfes, to the gofpel.
Whoever compares Deut. xxvli. 26, or Levit. x. 5, with Deut. xxx. iz, 13, 14, which the
apodle klmofi: literally quotes, will fee that Mofes givej in thefe two fcveral pafiages, very
diiieient reprefentations. In one he fpeaks of the difficulty, in the other of the eafine/s of the
law ; and the apoftle feems to apply thefe latter paflages to the gofpel. I dare not however
lay much ftrefs on this interpretation. All I can fay, is, that I am diflatisfied with all the
interpretations I have feen. A friend gave me the following explication of thefe difficult

verfes ; of which the reader may judge.

As Mofes warned the Jews not to fuffer their faith, and prafllce to languiffi from any
pretended obfcurity, which they might fay, veiled the word of God from their eyes ; for it

was " nigh them, even in their mouth, and in their heart" fo do I, fays the apoftle, warn

you agamft fuch infidelity with regard to the acknowledgment of Chrift. You have feen him
come down from above— You have feen him rife from the dead. Do not therefore fay. Who
(liall bring Chrift from heaven, or who (hall bring him from the dead ? But confefs with your
mouth the Lord Jefus, and believe in your heart, that God hath raifed liim from the dead.

ROMANS.. 417

II. II.

21.

CHAP.

On the whole, the tender of the gofpel is unlverfal. God makes
no diftindion between Jew, and Gentile j but promifes to receive
into favour all, who accept his gracious offer. Whofoever, faith 13.

the prophet, fiall call upon the 7iame of the Lord, Jljall be faved.

As therefore God meant to make a gracious offer to the Gen- 14. 15
tiles, the neceffity of preaching the gofpel to them, immediately
appears. And however inadequate the fuccefs ; yet ftill, as preach- 16. 17
ing is the appointed mean, it muft of courfe be every where con- ^^.

tinned and extended. Let the Jews therefore recoiled: fome of 19.
the predidlions of their prophets on this head. Mofes tells them,
they JJjould be moved to jealoufy by the nations they defpifid ; — and Ifaiah 20.
reprefents the Almighty difcovering himfelf to nations, that knew
him not ; — ajtd taxing the Jews with their objlinacy and infidelity.

We muft not however fuppofe the Jews arc totally caft off.
God forbid, that I fliould ufe fuch language towards that nation, xi.

with which I muft ever confider myfelf as conneded. God, who
foreknows all things, will not intirely caft them off". Elijah for-
merly cried out. Lord, they have killed thy prophets, and digged
down thine altars ; and I am left alc?ie ; and they feek my life alfo.
But recoiled what anfwer God returns : There are yet feven thotfand

13. Joel ii. 32.

14. The preaching here meant is t)\e apoflolic »io</^ of. preaching, attended by miraculous
powers. Preaching the gofpel among heathen nations by fimple miflicnaries, without thefe
marks of a divine commiffion, was what the apoftles never attempted. After the gofpel was
fully eftablllhed, it appears to have been the defign of Providence to bring about the converfion
of heathen nations by the gradual progrefs of civilization ; which feems at this time to be
working in all parts of the world. Nor is the badncfs of the inflruments, in fome parts, any
objeflion : God works with inilruments of every kind.

19. Deut. xxxii. 21.

20. If. Ixv. 1.

21. If. Ixv. 2.

3. I Kings xix. 14.

4. I Kings xix. 18.

H h h . in

4iS ROMANS.

S' in Ifrael, who have not bowed the knee to Baal, We confider tlie

Jews in the fame fituation now. Tho as a nation they are rejeded ;

6, yet many individuals are in a ftate of grace. But they muft ever

remember, that // is a ftate of grace; and that their falvation is

,, not derived from any merit of their own performances. Such

only meet the acceptance of God, whofe falvation is derived from
8. 9, 10. Chrift. All who rejetfl this mode of falvation, are in that ftate
of hardened guilt, which the prophet defcribes by eyes that fee 7iof,
and ears that hear not ; and other circumftances, which denote
great perverfenefs, and infidelity, God forbid however, that we
fhould confider the Jews as utterly loft. Let us rather hope, that
by the call of the Gentiles, they may in the end be incited to
embrace that offer, which they have now rejected. And as their
lofs has been a gain to the Gentile world ; their recovery will be
matter of joy to all chriftians. I glory in being the apoftle of
the Gentiles ; yet ftill muft I earneftly ftrive to promote the fal-
vation of my own countrymen ; and repeat, that their converfion
will be matter of great joy to the whole chriftian world. The

16. Jewifh nation muft always be confidered as the root, from which

17. chriftianity fprings. You Gentiles are only grafts upon that an-
jg , cient ftock. From it your nourifliment arofe. You are ingrafted

20. where the original branches were broken off. Take care therefore,
left that infidelity, which deftroyed them, be not alfo deftrudive

21. to you. If the natural branches were not fpared ; much lefs rea-

fon have you to hope, who are only ingrafted. And now ob-

ferve, how amiably, and yet how awfully, the kindnefs, and fe-

7. So I (hould explain, what St. Paul here calls ele^ion.

16. If the firjl -fruit be holy, the lump aljo is holy. This alludes to the offering of the iirft-
fruits ; which made the harveft to be efleemed clean. Thus the apoftle confiders the jews as
the firrt-fruits, as it were, of that holinefs, which was introduced by chriftianity.. Unlefs
that firft-fruit had been holy, neither could the whole body of revealed religion, which was
connefted with it, have been holy.

verity

II.

13-
14.

15-

23.

ROMAN

419

verity of God are tempered togetlier — kindnefs to you ; and fe verity

to the impenitent Jews. May you both improve under a jufl: fenfc

.of tliefe holy diipenfations ! Take you care, not to change the

kindnefs of God into feverity: and let them endeavour to avert

that feverity, and change it into kindnefs. God's mercies will

ever be tender towards them. They are the ancjent branches ; and 24.

may therefore more readiJy be ingrafted upon their old ftock.

In the fpirit of prophecy we forefee a time, after the converfion of 2-. 26. jt.
the Gentile world fhall be effedled, when all Ifrael fhall be gathered
into the fold of Chrift. Hitherto your obedience hath taken tlie zs.

place of their infidelity ; but God will never forget his covenant
with their fathers; nor repent the promifes he made to their pof- 29.

terity. Once you were in a ftate of infidehty j but w^re enlightened
by them : they are now in that ftate themfelves ; and fhall hereafter
be enlightened by you. Thus all the wopld, both Jews, and
Gentiles, each infidel by turns, fhall finally be the objeds of God's

mercy. How wonderful are the effe(£ts of his wifdom, and

knowledge ! To us his ways are wholly infcrutable. It is evident
we are indebted to ourfelves for nothing. To him therefore be 36.
afcribed, from all his creatures, that glory, which is due for p jr . p
ever! Amen. xii.

Let me exhort you, therefore, my brethren, to live worthy of *"7?Tr^
this holy call. Whether Jews, or Gentiles, rchnquifh intirely
your former rites j and in their room offer to God each his own
body, as a living facrifice, cleanfed from the pollutions of the world ;

and purified by holy aftediions. Nor on the other hand, let your

fpiritual endowments create any pride, or jealoufy among you. The
church of Chrifl, like the human body, confifls of various members;
and each member hath it's refpeftive ufe. One interprets fcripture :
another bears fome office in the church : a third is ens-a^ed in teach- 4. j. 6. -.

30-

3^-

33-
3+- 35-

00^

H h h 2 in»;

420

ROMANS.

ing: a fourth didributes the public charity: a fifth takes charge of

9- '°' the fick, and ftranger. Whatever the employment be, let undif-

fembled love prefide : and fhew the fmcerity of that love by your

*'• readinel^ on all occafions,- to 'prefer others to yourfelves. Be adlive

alfo, and vigilant ; always remenibering that heavenly Mafter, whom

**• you ferve. Let your future hopes overbalance your prefent diftrefles ;

'V '4- 'S- and let truft in God, and conftant prayer be your fupport. When

a charitable office of any kind is in your power, never fiiil to perform

it. Prayers, and good wifhes, at leaft, are always in your power :

at all times you ought to enter tenderly into the feelings of others :

and let the lowed of the people engage your attention, as well as

17. j8. 19. ^YiQ higheft. But beware of felf-fufficiency. Let all your dealings

be honeft, and fair, and open in the fight of all men. Of malice in
every fhape divefl yourfelves. Live peaceably, and inoffenfively
towards all men; and if any man injure you, by no means retaliate.
Return good for evil ; and leave your caufe in the hands of God.
JO. 21. Endeavour if poffible, by afts of kindnefs, to make your enemy a
friend.

CHAP. As to the affairs of civil government, the chriftian religion leaves

».^v-»-» them juft as it found them. It claims no authority in matters of

I. 2. 3. 4. tiiis kind; only in general inculcates the neceflity of obedience.

1 5. The apoftle here mentions hofpitality, which duly defined, is certainly a virtue every
nxihere ; but in tliofe countries, where places of entertainment were not always to be met with,
it was a more necefTary virtue, than in fuch a country as this, where many things take the
name o( hofpitality, which have no pretenfions to it. The apoftle defines it by the exprellion,
diftribtuing to ne(ej/ity ; which is certainly the only true definition of it. You give alms, to thoftr
who arc in imligehce ; you are hofpitabU to thofe, who, tho not in iadigence, are under fome
temporary necejfity, from which you can relieve them.

20. Heaping coals of f:rc \i s. fentiment taken from Prov. xtcv. 21. St. Auflin explains ft
from the idea of melting metal in a furnace : and in the turn of the expreffion in tlie 21 11 vcrfe
the r.pollle_/if«x to have had that idea.

CivU

ROMANS. 421

Civil government is of God's appointment. The conflitutlon of
this world requires it. It is neceffary to awe the guilty, and protedl
the innocent. He therefore who oppofes civil government, oppofes
God. Let the chriflian therefore only differ from other fuhjedls, -.

•in fhewing that obedience from conjcience, which they fliew from

j^^r-j-.—— Taxes alfo are the neceflary fupport of government. Let 6. 7.
thefe, together with a proper refpedl to all in authority, be duly paid.
•And be alTured, that he will always be the befl fubjed, who is the 8. 9. 10.
beft chriftian. For that univerfal benevolence, which chriftianity
prefcribes, will the moil elfedually prevent the tranfgreffion of every

"law; and of courfe the moft effedually fulfill it. We chriftians u.

have motives beyond all other people to draw us to our duty. The
night of this world is well nigh over. We confjder the day as ^z. 13. 14,
beginning to dawn. Let us then lay afide whatever relates to
darknefs; and make preparation only for the approaching light.

One point more let me infift on. As the chriilian church among
you confifts both of Jewifli, and Gentile converts, let all unchari-

f Thefe cautions are chiefly given to the Jewifli converts, who ftill thought the chcfcii
people of God were {libjecl only to his government ; and had nothing to do with thofe
of the heathen. The apoltle's inftruflions therefore refpeft not this, or that mode of go-
vernment ; but government in _^«/f)v7/; and cannot vvitli any propriety, be brought to fupport
the fla; ilh dodlrines of pafli ve obedience, and non-refillance. The chriftian in his civil capacity,
like other men, will aft as his judgment dircdls ; only his religion, which gives him many
new pi-inciples, v.ill direft his judgment better ; and in this matter, as in all otliers, will give
him more modelly, and forbearance.

13. Some whimfical interpreters trandate zoirai; (which we tranflrite chambering) lying, in
bed in a tnorniiig. It is Certain, if there be no direfl precept in fcripture, to inforce early
rifmg, it may eafily be inferred. An hour cr tvs^o gaiiied in a morning, makes a greater differ-
ence in a life-time, than one fhould eafily fuppofe, without making a calculation.

.14. How ftrongly the r.poille expreffes his fenfe, in faying. Put ye on the Lord'Jefus- Chrijl-.
Be ye cloathed as it were with him. Plutarch tells us, that the kings of Ferfii always put on,
at their coronation, the robe of Cyrus, by way of Ihewing the people, they intended to imitate

ills virtues. ' —

I. M»i e,5-^'«'!fii7«,- oi«?, yi.-uoit, fliould be r3.\Xxzr not to form Judgments of his thoughts ; than, as
our verfion has it, not to doubtful difputations,

table

c H A P.

XIV.
!• i. 3- 4-

10. II. 12.

422 ROMAN S.

table animofitles with regard to religious opinions be laid afide. He,
who makes no diftindion among meats, ought not to defpife him who
is more fcrupulous, and cannot at once lay his icruples afide. He is
not accountable to manj and in the fight of a gracious God, thefe

5- externals are of little confequence.- Thus again, he who makes

no diftinftion among days, fhould treat his brother, who does
6. 7. 8 9. xnake a diftinClion, with the fame forbearance. For I trufl that
every one of you, in thefe things, follows the idi<3:ates of his con-
fcience ; not ading from any finifter motive ; but from a fenfe of
that obligation to religious duty, which the death, and refurredtion

of his blefled Saviour hath laid upon him. Lay afide therefore

all uncharitablencfs about thefe indifferent matters ; and leave your
brother's condudl to the judgment of God, who will call us all to

13. a righteous account. Inftead therefore of being offended at the con-

14' du6l of others, take care to be inoffenfive in your own. I am myfelf

perfuaded, that a chriflian may fafely eat any kind of food j but he,

'5' who is not fo perfuaded, ought to refrain. And even he, who hath
no fcruple of his own, ought by no means to give offence to him,

i6- who hath one j nor fubjedt the holy religion he profeffes, to any

17. uncharitable afperfion. For tho the fpirit of the gofpel is little
concerned in thefe indifferent matters; yet it is very effentially
concerned in maintaining peace, and charity, and happinefs among

18. chridians. Thefe are the things, which make you ufeful to each
'9' other, and acceptable to God. Cultivate then this peaceable

20. difpofition, as the beft mean of mutual improvement. For however
indifferent thefe things may be in themfelves ; yet, as he a6ts wrong,

21. who in the mereft trifle afts againfl: his confcience; foofcourfehe
adls equally wrong, who thus turns a trifle into a matter of offence.

3. By him that eatetk, the apoftle probably means the lefs fcrupvilous Gentile j and by him
that eateth not, the more fcrupulous Jew.

ROMANS.

423

22.

Be fatisfied then with the liberty you allow yourfelves : only be
careful, that religion, and confcience allow it likewife : for in all
cafes of this kind, doubt is guilt.

Nor is it only in the matter of meats, but in every thing elle, CHAP,
you fliould be ready to bear with the weaknefTes of others. R.emem- i„-v-^
ber the bleffed example of our Saviour. Remember, how particularly i- 2- 3-
marked it is by the prophets for a humble and charitable fubmifiion
to the weakncfles of others. Learn then from thefe great characters, 4.

thus marked by the prophets, and fulfilled by Chrift, thofe princi-
ples of chriftian charity, which are the foundation of all your hopes.
And may God Almighty enable you to reduce them to practice ^ 5.

that your petitions to God may afcend from hearts full of love to '^•

each other ! In a word, fhew that afFedtion to each other, which 7.

Chrift fliewed to us all. Let the Gentile refpect the ]c\v ; as 8.

Chrifl: was in a peculiar manner the Mefliah of the Jews by
fulfilling the predidlions of their prophets. And let the Jew refpedt
the Gentile ; as he equally fulfils the predictions of the fame pro-
phets ; who have with one voice notified his gracious call to the

bleffings of the gofpel. God grant, that you may all believe the

great truths of the gofpel ; and rejoice in it's bleffed hopes, with

unanimity, and peace ! And tho I doubt not your kindnefs to each

other, even among your religious differences ; yet as your apoftic,

I thought it right to mention thefe things. Like the prieff of the

Jewilh law, I confider myfelf as offering to God the facrifice of

the Gentile world. But all glorying with regard to myfelf, is ,-. ig.

totally fuppreffed by a fenfe of God's grace, under v.hich I ad. My

9. 10. II. 12.

16.

23. Our tranflation exprefles the original too flrongly. He that dauhicth, is damned, if he
tat. The apolUe only means to exprefs the wrongnefs of any aftion, about which we doubt.
DamjWfhould be tranflatcd condemned; or in his own confcienca conviilcd.

9. 10. II. 12. The prophecies referred to, which announce tlie call of the Gentiles, are
Pf. xviii, 49. Deut. xxxii. 43. Pf. cxvii. i. Ifa. xi. 10.

own

20. 21.

424 ROMANS.

19. own power is nothing. I aft merely by the power of God ; which

hath enabled me by miracles to fpread the gofpel through many of

the countries of Greece; in all which I have applied myfelf to thofe

only, who had never heard of the gofpel before j that I might take

all the labour to myfelf, and according to the prophet, preach to

fuch, as had never been inftrudted.

22. On this account, my defign of vifiting you hath hitherto been

sj. 24. prevented; tho I hope I fhall foon fee you, as my miniflry in

thefe parts is now iiniflied. I mean to take a journey into Spain;

and I propofe to vifit you in my way thither ; both that I

may gratify my own affcdlion, and yours ; and that I may receive

a;. 26. 27. yo^r affiftance in proceeding farther. But I fliall firfl go to Jeru-

^** falem. The Greek chriftians have raifed a contribution for their

poor brethren there, and I fliall go thither to prefent it. Wlien

I fliall have difpofed of this charity (if I may call by that name,

what, in a fpiritual light, is indeed rather a debt) I fliall imme-

20. diately begin my journey to Spain ; and I doubt not, but I fliall

have reafon to meet you in all the fulnefs of apoftolic love.

21. If. Hi. 15.

29. Who can help admiring, with what eafe the holy apoftlc, now advanced in years, talks
of travelling, not from one town, or diftrifl to another ; but from continent to continent ?
When St. Paul wrote this epiflle, he was mofc prob.ibly, at Coruith ; and propofsd f.rft to go
to Jcrufalcm ; and from thence by Rome into Spain, In what way this journey was nnderta-
ken, we are not given to undeifiand. If the whole of it were performed by fea; at the loweft
calculation it muft have extended three thoufand miles : if by land, almoft double that fpace.
But however performed, we cannot fuppofe it to have been very commodious. If we judge
from the apoflle's general account of his travels, the difficulties which he encountered, both by
fea, and land, muft have been very great. "In journeyings often^in perils of water — in
perils of robberf — in perils in the fea — in perils in the wildcrnefs. Thrice I fuft'cred (hip-
wreck. A day, and a night I have been in the deep. In wearinefs, and painfalnefs— in
watchings often — in hunger and thirft ; in cold, and nakednefs." 2 Cor. xi. 26, ic.

Good God, enr.ble the prefent rainiHers of thy word to keep thefe labours of thy holy apoftle
fo far at leafi: in view, as to prevent their confidering many things in their profeffion as infuper-
able difficuUiss, v.'Iilch to him would not have appeared in the light of inconveniences !

I. 2.

3-'5-

17. iS. 19.

ROMAN S-. 425

In the mean time, my brethren, unite with me in prayer, that 30. 31. 32

I may be protedled in all difiiculties, and dangers arifing from un-
believers — that I may perform my commiflion acceptably at Jeru-
falem — and meet you through God's will, in peace and love.
And may the God of peace be with you all : Amen. 33.

CHAP.

I commend to your particular attention the bearer of this epiftle, xvi
Phcebe, a deaconefs of the church of Cenchrea; who hath been
of great fervice to many here ; and to myfelf in particular. I defire
alio to be remembered, with kind affetStion, to all the brethren
with you, whofe various fervices are highly acceptable to me :
and may that affeftion, which I fnew to you, fpread equally
among yourfelves !

In the mean time, avoid communication with fuch perfons, as
teach any doftrine contrary to v.'hat you have received ; and let
not their interefled, and deceitful views impofe upon you. The
purity of your converlion is every wliere mentioned; and I hope
you will not fuffer the artifices of defigning men to millead you.
God's Holy Spirit v/ill fupport your endeavours; and may the

grace of our Lord Jefus Chrifl ever refb upon you ! All the

brethren here falute you.

May' all the earth, Jev/s, and Gentiles, join in praife to that
God, through whofe goodnefs, the predidiions of the prophets
being all fulfilled, the v/orld is blefled with the gofpel of Chrift.

I. Cenchrea was a village near Corinth.

15. In thefe verfes the apoftle, with an engaging conJcfcenfion, enumerates thjfe brethren
by name ; which mud have been a very pleafing remembrance to them ; tho to U3, at this day,
it is lefs interefling.

16. The holy kifs mentioned in this verfe was a Jewifti cuilom. It fcems to have given early
occalion of offence in the chriftian church ; and was therefore laid afid;.

25. T\\&vioxi,. myjiery, which is ufed by the apoftle in the 25th verfe, is generally interpreted
to mean, the calling of the Gentiles. I think the context requires a more general fcafe ; and
that the apoftle rather means the ivhclc fcheme ofthi chriftian religion.

End of the Epistle to the Romans.

lii

21. 2Z

24-
27-

PREFACE

TO THE FIRST AND SECOND

EPISTLES TO THE CORINTHIANS,

Corinth was a city of Achala, feated on that neck of land
which joined Peloponnefus to the reft of Greece. It's fituation, on two
feas, was well adapted to commerce ; and made it one of the wealthieft
cities in the world. But wealth had the efFedl there; which it always
has ; and Corinth, as it increafed in opulence, increafed alfo in diffipation,
and wickednefs. To this great city however the labours of St. Paul
were direfted : and here, amidft all the profligacy, and corrupt manners
of the place, he founded a chriftian church ; and through his influence,
drew over many converts to the truth. In compleating this great work
he continued at Corinth two years.

Three years after he left it, he wrote the firft epiftle to the Corin-
thians, as it is generally fuppofed, from Ephefus; the greater part of
which appears to be an anfwer to feveral queftions, they had put to
him.

The apoftlc firfl: expreflcs his happi^efs in the general adherence

of his converts to their religion, page: 427 he linds fault with their

diviiions: 428 gives them a plain idea of the gofpel, oppofed chiefly

to the philofophy of the world: 428 vindicates his own mode of

o preaching

PREFACE.

preaching it ; and flicws, that a knowledge of it's divine truths can never
be attained without the afTiftancc of the Spirit of God — and that diviiions,

and worldly ideas arc wholly oppofite to it: 430 touches on the life

of an apoftlc, from which he infers his fincerity : 434 rebukes them

on the account of an inccfluous pcrfon, whom he excommunicates ; giving

them fome inftrudions with regard to their heathen neighbours : 435 »

gives them rules with regard to their worldly difputes : 436 cautions

them againft the vices, and impurities, to which they had been formerly

addiiled: 437 The apoftlc proceeds next to anfwer feveral queftions,

that had been put to him. The firfl relates to marriage; particularly
between chriftians, and heathens. The difcufllon of this queftion is con-
tained in the feventh chapter. In the three next chapters he anfwers

a fecond queftion ; Whether it be lawful for chriftians to cat meats offered
to idols in an idol-temple? He firft, in the eighth chapter, fhews the
inexpediency of it, as it may miflead weak chriftians. In the ninth,
he gives an example in himfelf of many things, which he avoids as in-
expedient. In the tenth he fhews how an attachment to thefe idol-feafts
had led the Jews formerly into fin : they Jat dozi^n to cat and drink, at
the facrifices of idols j and then ro/e up to play ; or to commit fornica-
tion. He then points out to his converts, that chriftians might in the
fame way be led from eating in idol-temples, to the pradlice of heathen
abominations. At the fifteenth verfe, the apoftle ufes a new argument,
fhewing the impropriety of eating in an idol-temple, as the fign of com-
municating with an idol, is the fame as that of communicating with
Chrift; namely eating at his table. The apoftle concludes his argu-
ment w ith fticwing, at the twenty-fifth verfe, in what cjrcumftances idol-
meats may lawfully be eaten. In the eleventh chapter, two points

arc difcufTed — the firft relates to the behaviour of women in public af-
femblies : — the fecond, beginning at the feventeenth verfe, to the improper
celebration of the Lord's fupper. It appears from the twelfth, thir-
teenth, and fourteenth chapters, that the chiefs of the Corinthian church
were fuffering emulation, and ft:rife, and vying with each other, to creep
in among their fpiritual labours; and particularly that they ^^■ere fond
of difplaying the gift of tongues. All thefe improprieties the apoftle

reprefTes, In the fifteenth chapter, he explains the docflrinc of the

refurrecT;ion of the dead ; on which fubjedl many erroneous opinions

had

PREFACE.

Ill

had been entertained among the Corinthian converts.— —Tn the lafl:
chapter, he gives inftrudions about their colledtions for the poor; and
then concludes.

On the reading of this epiftle at Corinth, the inceftuous perfon
was excommunicated ; and many, from his example, v.cre brought to a
fenfe of their duty. Yet ftill the apoftle found oppoficion. He had
promifed, after his journey to Macedonia, to vifit Corinth : but finding the
Corinthian converts ftill in fuch diforder, that he could not appear among
them, without exerting more feverity, than he chofe; he poftponcd his
journey. This occafioned new grounds of oppofition. The apoftle was

reprefented as an unfteady man. This was the flate of the Corinthian

church, when he wrote his fecond epiflle, about a year after he had
written the former. He introduces it with an account of the fufterinsfs
he had lately undergone ; and of his lincerity in preaching the gofpcl :

463 he then gives the reafon of his writing, inftead of viliting them,

as he had intended : 464 he forgives the inceftuous perfon : 465 — —

profefles his great affedlion for his converts : 465 dwells on the

difficulty, and yet dignity, of preaching the gofpel ; the views, and hopes,

and worldly diftrefTes, that attend it: 466 of the univerfality of the

gofpel; and of the feeming contradidlions, which are reconciled in it:

470 exhorts his converts to feparate intirely from all heathen pradlices :

471 exprefles his regard for the attention they paid to his laft epiftle :

472 reminds them to make collecl;ions for the poor; and gives them

an account of the difciples he fends to them : 473 vindicates him-

felf ; and fpeaks of his own labours in the gofpel, and of his power to

punifli his adverfaries, if he pleafed: 476 raifes his characfler among

them, by a recital of the vifions he had had : 479— .vindicates himfclf
ftill farther; and concludes : 481.

FIRST EPISTLE

TO THE

CORINTHIANS.

2. The exprefllon, all that call upon the name of Jef.is Cbriji, feeius to point him out as aa
objecl of worlhip.

I i i 2 But

PAUL, (by the particular appointment of God, an apoflle of i.

Jefus Chrifl:,) together with Softhenes j to the chriftian church 2.

at Corinth, and to all other chriftians — grace and peace from God j.

in Chrift!

Your happy converfion to the chriilian religion ; and your having 4.

been fo bountifully endowed with thofe gifts, through which your 5. 6.
faith was at frfl confirmed, are among the chief fubjedls of my
thankfulnefs to God, That communication, which you enjoy, 7. g.
of thefe divine bleffings, is, I truft, fufficient to preferve you
pure unto the great day of our Lord. Be faithful on your parts ; ^^

and you may be afTurcd of the acceptance of that God, who hath
called you to falvation by his Son.

428 I. CORINTHIAN S.

10. II.

But tho in general I thus commend you, I mufi: at the fame
time reprove feveral of you for the various divifions, which, I
hear, are fabfifting among you -, and which are very opposite to

12. tlie fpirit of the gofpcl. You are dividing into different fedls —
one under Paul — another under Apollos — and a third under Peter. —

13. Do you then fuppofe there is any diverfity in the religion of the
gofpel } Did Paul die for your fins .? Or were you baptized in

14. 15. 16. his name? As this is the cafe, I am truly glad, that I baptized
fo few among you. Crifpus, and Gains, and the family of Ste-
phanus, are all that I remember. So that there can be no pre-
tence for faying, I baptized in my own name. For I was com-

17. miffioned not fo much to baptize i as to preach the gofpel in
fimplicity, and truth.

18. The fimplicity of the crofs indeed, which hath ever been my
fubjedl, tho it is the great foundation of all our hopes, is little
underftood by worldly men. To them the prophet alludes, when
he fays ; Behold I is ill do a marve Ileus thing among this people. The
ivijdom of their wife tnen fmll perif ; and the underjlanding of their

2e. prudent men JJ:all be hid. To what end indeed does the philo-

fophy, and wifdom of this world lead us ? When it pretends
to condudl us in religious matters, it is vanity, and folly. For

i^.

21.

10. The apoftle paiTes here without any interruption from commendation to blame. His
fenfe is eafy : but a modern ear requires fome fuch conneftlng fentence, as I have here
introduced.

12. Many commentators fuppofe the latter claufe of the fentence, and I of Cljrift, is 3.x\mici~
polation. The fenfe is certainly better without it : for all the Corinthian converts, no doubt,.
Yi^.cA unaer Chriji ■, but held his dodrines under different leaders.— Mr, Markland, inftead o£
Chridus, would read Crifpus.
■ 19. Ifa. xxbc. 14.

2!. This is the fame fentiir.enf,. on which the apoftle only dilated more, in the firft chapter
to the Romans.

after

23. 24-

I. CORINTHIANS, 429

after the world had, through ages, fhewn it's weaknefs and igno-
rance in acquiring divine truth ; it pleafed God at once, through
the fimplicity of the gofpel, to difplay his heavenly wifdom ; and
to offer falvation to all, who vvere difpofed to receive it. But
the wifdom of the world, as I obferved, is little adapted to this
divine knowledge. The unbelieving Jew views the MeiTiah only
as a temporal prince ; and the Greek lifliens merely to fuch in-
ftrudlions, as are decked with the refinements of philofophy :
while the dodrine of the gofpel, which lies in thefe few words,
Chrijl 'was cnicijied for Jinners, however oftenfne to both ; will
be found on juft examination their trueil wifdom. For fimple 25.
as the great defigns of Providence may appear; the utmoft wifdom
of man is feeble, when it prefumes to judge of them. — And hence 26. 27.
it is, that fo few of the philofophers, and wife men of this world,
have embraced the gofpel ; while through the goodnefs of God,
it's great truths are open to men of plain underflanding, of teach- 29.

able minds, and good difpofitions. And this is ordered in fuch
a way, that all the ferious part of mankind may know, that the
hand of man hath had nothing to do in this great work; but

that it was planned, and conduced folely by God. You ti^en, 30

my brethren, giving up the wifdom of the world, have accepted,
through God's goodnefs to you, the wifdom, the righteoufnefs,
the finftification, and redemption of Chrift ; and fliall be among 311

22. In the text it is, the Jeivs require a Jign. In our Saviour's time they were always re-
quiring a' fign. And in the time of the apoftles, it feems they were ftill making the fame
requifition. What kind of figns, they were now in queft of, their countryman Jcfephus tells
us. Falfe Chrifts, fays he, deceived the people by promifing them o->!/*«« jAEvSc-fioj, thefigns
of ifdi-verance from the Romans.

24. The text perhaps applies the poi'.-er of God to the Jews ; and the 'wifdom of God to the
Greeks.

27. 28. St. Paul's doiElrlnc here, feems the fame as in Luke viii. \^, But that on the good
ground are they, nuhich in an honrj}, and good heart, having, Sic,

21. Jer.ix. 23, 24..

thofe.

2»»

43°

I. CORINTHIANS.

C II A p.

4- 5

thofe, of whom the -prophet fpeaks. Let them that glory, glcry
i^- /;/ the Lord.

1. 2. For niyfelf, I ever preached the gofpel in it's true fimpliclty.

All the arts of worldly wifdom I have difclaimed. Jefus Chrijl,

3. crucified for fimiers, has been my conftant fubjed: ; and I have

preached this among you, with all the tendernefs, and anxiety.,
which a ferious paftor will always feel. Inftead of the arts of
philofophy, I have inforced this great dodtrine by the demonftra-
tion of the Spirit : and have fhewn you, that your faith does not
reft on any thing human ; but on prophecy, and miracles, which

6, are derived from God. The gofpel is wifdom indeed; but of a

different kind from the perilling wifdom of this world, Tho

s. hid through ages, it was determined from the beginning of the
world. But even after it was opened, it efcaped the difcernment
of the Jewifh dodlors ; or they would never have crucified their
IMefTiah. — But it is no wonder ; for the divine truths it teaches,
are conveyed to us in a manner wholly different from every kind
of knowledge, which we receive through our fenfes — even by
the Spirit of God, which alone can fathom his defigns. As the
fpirit of a man only can fearch the, fecrets of his own heart ; {o

1 . Declaring unto you the tejlimony cfGod: that is, the proof of religion from the prophecies of
the Old Teftament and from miracles.

2, The idea of s. crucified redeemer, was the great Rumbling-block. On it therefore, as the
foundation-ilor^, t!;c apoille lays the greateft ftrefs. It is faid to have given equal offence in
Ci.ir.a ; and feme authors relate, that the Jefult miffionaries there finding, how ill it was re-
ceived, dsnicd that Jcfus Chrift had been crucified; afierting it was an afperfion of the Jews.
This charge againft the Jefuits, whether true oi" not, Archb. Tillotfon feems to have believed.
See vol. Iir. p. 2S4.. — The words, zai raroj/ ia-xa.\.-^u^.mn might be tranflated, e'ven that cru-
cified perfon.

9. This paflage. Eye hath not feen, mr ear heard, kc. is generally applied to the happinefs
of a future ftate. It is no doubt a noble defcription of that happinefs, and very applicable to
it; but the context here certainly afiixes a different fenfe to it.— It is generally fuppcfed to
allude to If. Ixiv. 4. With regard to the difficulties' attending lliis fuppofition, fee Bp. Lowth's
r.ote or. tlie paflage. '

nothing

I. CORINTHIAN S. 4jr

nothing but God's own Spirit can explain the ways of his pro-
vidence. This Spirit we have received. From it's influence, not 13. ij..
from worldly fcience, our knowledge arifes : and through it we
explain the fice grace of God — not in the terms of philofophyj
but in the language of the Holy Ghofl: ; fhewing you, that the
.fame divine Spirit, which fpake by the holy prophets of old, now

fpeaks in the gofpel. But mere unaffifted reafon could never ,^,

difcern thefe things. He only, who is affifted by God's Spirit, 15.

can difcern them. The mere natural man, continually makes falfe
judgments both of men, and things.' For as the prophet fays.
Who hath known the mind of the Lordl None furely, but whom 16.

the Lord hath inftrudled. So none can explain the will of God
in Chrifl j but fuch as are under the diredion of the Holy Spirit.
But perhaps you may think, I have not opened to you, (as others

have done) the fublimer doctrines of religion. You are yet unable

to bear them. As the new-born babe cannot be fed with ftrong
food ; but mufl: at firft, be fuftained with milk ; fo have I been
obliged to treat you. You have not yet attained the fpirit of the
gofpel. Thefe envyings, ftrifes, and party divifions among you,
under Paul, and Apollos, plainly ihew, that your converfion is

15. Solomon's fentimeiit is nearly the fame, as the apoftle's : E'vil men unt^crjland not judg-
ment ; bia th:y thatfeek the Lord, undcrfiaiid all things. Prov. xxviii. 5.

16, The npoftle alludes here either to Ifaiah xl. 13, or to Jerem. xxiii. 18.

3, 4. On reading thefe paflages, we are immediately ftruck with the Teeming impropriety
of their having received the gifts of the Holy Ghoft, as we find they had ; t!io they had not
yet attained the fpirit of the gcfpel. I reconcile this matter by fuppofing, the apoftle, in-
different parts of his epifiles, addrelTes himfelf to different people. Or it might be, that
people, who had attained thefe gifts, might fall away, and contract bad habits. Vv'e fuppofc
nobody, in a ftate of trial, to be, at the fame time, in a ftate of confirmed purity. Or uhat
is perhaps dill more probable, they might exercife their gifts, for the advantage of the church,,
even tho ihcy had not attained the fpirit of the gofpel. Balaaiii exercifed the funflions of a'
prophet tho a bad man : and v/e are led to believe, from the tenor of t/.e gofpel, that Judas
Ifcariot wrought miracles, as well as the other apoftles..

noC

3- +•

432 I. C O IL I N T H I A N S.

5- not yet compleat. Are Paul, and Apollos, think you, more than

6. mere miniflers of the gofpel ? I firft planted it among you j and

7- Apollos fucceeded to my labours : but neither he nor I, are more

8. than mere labourers under God; engaged in the fame employment;

• 10- and equally accountable. We are all fellow-workmen : God is our

mafter ; and you are the land we cultivate : or, to ufe another

allufion, you are the building which I have founded ; the fuper-

"• ftrudure I leave to others. The foundation can be laid only in

Chrift. He who moveth that, engageth intirely in a new building.

12- And as to the fuoerftrudture, whether it be good, or bad, let the

13- workman awfully wait the ifTue of that great day, which fliall bring
14. his Vv-crk to the tcft:. If it be found fuitable to the foundation ; it
15- is well : he will meet his reward. But if it be found the reverfe,

his work perifl:ies ; and he himfelf alfo, unlcfs his good intentions
may plead to fave him.

16. Conlider farther, that the chriflian church is now fubftituted in
the room of the JevviCh. It is now the temple of God. Here

17. God's Holy Spirit refts, as it did there. Confider then the great
danger of injuring the holy temple of God by your divifions ; and
refledt, that you yourfelves arc now the members, which conftitute

18. that holy temple. Be not then deceived by the wifdom of this

9. "Z'jn^yoi Qid, rather fellow -lahourcn nf God's ; than, as it is tranflated, labourers together
'with C0.I.

13. This is very coldly tranflated. It fliould not be /Z-? day; but that day ; or the great
day. — Fire fscms to be confldered in this pafTage, not in allufion to any great, eternal, lire :
but merely as a tell. As fire is the teft of gold, filver, precious fbones, wood, hay, ftubble :
fo the great day will be the ted of erery man's work.

15. St. Jade (ver. 23) ufes the fame metaphor: Others fave ivith fear, pulling them out of
the fire.

17. The word pSaftj in this vcrfe is repeated; and is tranflated firll defiled, and afterwards
defrayed ; both which fenfcs it ivill bear: but to preferve the figure, it fliouId be con-
fiiied to one. The idja ftems to be, -that chriftians, as a body, compofed the temple of God.
Divifions among them is a difunicn of the parts of the temple. The confcquence is, the
dcliruflion of the whole.

world

I. Corinthians:

433

Kkk Th

'9-

world. He who would reft his knowledge, on that foundation,
which I have defcribed, muft be contented to unlearn much of what
he knows, before he arrive at the fimplicity of the gofpel ; in
comparifon of which the wifdom of this world is folly. For the
iv'fe, as we are told, ere taken in their own craftinefs ; and again 20.

the Lord knoweth the thoughts of the wife, that they are vain. Let 21.

there be an end therefore of all boafting, and glorying in this, or

that leader. You have higher aims; all your inftrudlors in religion ; 22.

all your pofTeffions in this world, and hopes in the next, fhould lead

you only to one great point — that holy connection, which you have 23*

with Chrift ; and through him, with God.

Even we, who are the appointed apoftles of the gofpel, look upon
ourfelves in no higher light, than as the ftewards of our bleifcd
Lord. For myfelf, if I be found faithful in my office, it is all I
defire. As to the cenfures paired on me by others, they have
little weight with me. I am more inclined to join them in cen-
furing myfelf. For tho I am not confcious of having negledled
my apoftolic truft j yet my own fentiments are no juftification of my

adlions. Let us not then be forward in paffing cenfures on each

other : but leave all judgment to that time, v/hen a very different
light fhall be thrown on the charaders of men, from any they
now receive : when the motives of our adlions fhall be examined,
arid every man's real deferts appear in the fight of God.

19, See Job v. 13, and Pf. xciv. 1 1.

22. with what e!evation_ of faith does the apoftle here coniider Jeati among \!at fojjljlcr.s of
a chriftian !

23. It is very ftroitgin the original : Ye are Chrifl'' s ; anii ChrJJi is Go/i's.

4. OiS'sp ifMvru ct/voiJ*. fignifies rather / am mt confcious ; than as it is tranflated, 7 kmvj
tiothing hy my/tlf.

434 I- CORINTHIANS.

*• Thus I have faid what I wlfh to fay to you on your feveral dlvi-

lions, and the confequences of them. I have not mentioned names;
but have fubftituted my own, and thofe of Apollos, and Peter j
that I might not too openly point at any one ; and that your party-
leaders may refledt, that if we difclaim any feparate authority j much

7. more /hould they. Let them humble themfelves therefore ; and

confider the gifts they have received, as given them by God. Sin-

«. cerely do I wilh thofe high pretenfions of yours were founded in

truth J and that I might change my anxious, fuffering flate for your

9. fecure, and happy one. Look at us the apoftles of Chrift. Who
can fee us in any other light, than as fpedtacles prepared for the

10. ridicule, and cruelty of the world ? While we are fools in the
general eftimation of men ; you join worldly prudence, and the
crofs together : while we are weak ; you are flrong : while you

II- 12- are honoured; we are defpifed. Examine the life of an apoftle.

See the diftrefles of all kinds, to which we are expofed — even to

13. the want of the very neceffaries of life, which we endeavour to

fupply with the labour of our hands : bearing the many indignities

we receive, not only with patience ; but with a difpofition to return

14. 15. good for evil. 1 mention not however thefe things to diftrefs

you : but to revive in you that tendernefs, which is due from
children to a parent. I was the firft, who opened the gofpel to

16. you : and have certainly the firfl: claim to your attention. And

17, that you may be fully confirmed in that faith, which I once delivered
unto you, and preach in all the churches, I fend my beloved Timo-
thy unto you, with this epiftle ; who is, in all refpeds, a faithful

6. I have endeavoured to purfue the connexion here as well as I could, tho the text is
fomev«hat obfcure. As to the fentence beginning with and; that copulative is frequent, when
it is merely an expletive.

8. Reigning as kings feems to refer to the influence thefe leaders had obtained over the

people.

miniiler

I. CORINTHIANS.

435

21, The expreffion, Jhall I come unto youi:itb a rod, is fuppofed to allude to* the exertion of
thofe extraordinary apoftolic powers, which were fometimes exercifed ; as in the death of Ana-
nias, and Sapphira.

I. It appears from many paflages of St. Paul's epiftles, that the lulls of the flelh (fo much
praftifed among the heathen) were among thofe, on which the purity of the gofpel pre-
cepts had leaft effed. At Corinth in particular, the manners of the people were fo corrup-
ted, that xtfi.Sialfiir, was a vulgar expreffion for leading a loofe irregular life. Yet ftill inceft
was feldom heard of among the heathen. Cicero fomewhere calls it, fcelus incredibile, et
inauditum,

K k k 2 vour

19.

jninifter of our blefled Lord. My thus fending a fubftitute may j?,

contribute to excite divifions flill more among you, on a fuppofition,
that I mean not to come myfelf. But be aflured, I do mean to
come myfelf J and {ball examine, not the philofophy, and worldly
wifdom — but the gofpel -fpirit, and temper, of fuch as oppofe us.
For it is not the learning of men; but the fruits of the Spirit, that

make the true chriftian. You have an option therefore, whether I

fhall come among you with the mildnefs of a father ; or with the
power of an apoflle.

CHAP.
V.

' . '

Having thus cenfured your various divifions, I fliall now cenfure
you ftill more on another head. I hear there hath been pradlifed
among you a very enormous kind of wickednefs ; and what is not
heard of even among Gentiles — that one of you hath had a con-
nedlion with his father's wife ; and that others, inftead of making z,
it a general caufe of mourning, and feparating themfelves from

fo vile a perfon j feem rather to defend him in his wickednefs.

Tho abfent, I take upon me, through the authority of the Holy 3.

Ghoft, to decide in this matter. I command therefore, that, on 4.

the receipt of this epiftle, you gather the congregation together;
and in the name of Jefus Chrift, folemnly expel this perfon from 5.
your communion; that he may fee the heinoufnefs of his fin, and
after a fincere repentance be reftored to God's favour. As for 6.

^436 I- CORINTHIANS.

7. 8. your defending him in his wickednefs, it is an immediate flep to-
wards being corrupted yourfelvcs. You are under a neceffity there-
fore on your own account to remove this pernicious example.
Confider your hleffed Saviour's death, and preferve yourfelves as
free as pollible from fin, which was the caufe of it.
g. But tho I have tlius given you ftridt injunctions not to com-

municate with any perfon, whofe hfe is notoriouily flained with

10. II. impurities ; yet I muft reftrift what I fay, to your own community:
for as to your heathen neighbours, many of whofe Hves are thus
flained, it is impollible for you intirely to avoid an intercourfe

12. 13. v^rith thern. We muft leave them therefore to the judgment of
God. But over our own brethren we may exercife more ftrid:-

nefs. 1 command you therefore once more to excommunicate

this wicked perfon.

Let me now add another injundlion. I greatly diflipprove your
carrying difputes before heathen magiflrates ; and would have you
always decide them among themfelves. You have heard what
our blefled Saviour hath faid with regard to his faints judging
the world. If fuch honour be affigned them, are they not fit,
think you, to determine the trifling things of this world ? In
fuch matters I fliould fuppofe, that even the meaneft member of

7. Purge ofd iheivfcre the olt! leaven. St. Paul, in tliis pafTage, alludes to a cuftom prefcribed
by the Jewifh law (fee Deut. xvi. 4) of cleanfing their houfes from leaven, before the cele-
bration of the paflbver.

g. The word iy;<:c-\a, here, is thought by many not to refer to any pafl letter; but to the
prefent one. St. Chryfoftom particularly interprets it thus.

2. See a note on Matt. xLv. 18, in which I fuppofe this expreffion with regard to judging
the world, ii figurative. This however hinders not, why St. Paul might not allude to it, as
an inforccment of his argum.ent. That the expreffion is figurative, feems plain ; becaufe
otherwife the apoftle's argument requires us to fuppofe that thefe Corinthian converts them-
felves, as well as the apoftles, were to judge the world : If the world Jhall be judged bj yov,
are y E univorlhj to judge the fmallejl matters ?

a chriftian

2. 3.

I. CORINTHIANS. 437

a chriftian church might be a fufhcient judge. How fliameful 5.
therefore is it, that even the wifeft among you is not able to decide
a trifling controverfy ; but that chriftians, who ought to give an 6.

example of mildnefs, forbearance, and gentknefs to others, fliould
not only quarrel among themfelves ; but even carry their difputes
before heathen judicatories. You muft furely fee how contrary 7-

this is to real chriftianity ; and that if you fulfilled your profeffion,
you ought rather to fuffer an injury, than by fuch means to re-
drefs it.

But I fear there is great wrongnefs of pradlice among you ; and 8. 9.
together with the impurities, of which I have jufl been fpeaking;
there are exceffes of another kind— covetoufnefs, extortion, and 10.

diflionefty, which equally exclude you from all hopes of inherit-
ing the bleffings of the gofpel. Once, no doubt, many of you u.
were deeply immerfed in all thefe vices : but you fliould confider,
that you have been called to a ftate of holinefs — and that you
have been baptized, and fanftified through the Holy Spirit.—
Preferve yourfelves therefore in that purity; and particularly with 12.
regard to abftaining from the lufls of the flefh, ufe fuch means,
as are mofl: conducive to this end. Many things are ufeful in
the degree ; but ruinous in the excefs ; cfpecially if they have
any tendency to inflave the mind. A temperate ufe of food is ,3. "
highly necelTary -, which, you fliould always remember, is defigned

merely for the ends, and purpofes of this life. The natural

dignity of the human body alfo, which is created for the Lord,
places the guilt of impure afFeftions in a ftrong light. The fame ,4,

God, who raifed up Jefus from the dead, will raife us up alfo.

We fliould farther confider ourfelves as the members of Chrift. ,5. jg. ,7^

12. The conneaion here is rather difficult. There is not wanting however the authority of
commentators for that connexion, which I have offered.

Shall

438 I. CORINTHIANS.

Shall we then pollute the members of Chrift with deeds of un-
18. 19. cleannefs ? We fhould even confider our bodies as the tem-
ples of the Holy Ghoft. Let us not then, by polluting them,
20' pollute thofe temples. — — Laftly, we fhould confider ourfelves,
as redeemed, and bought with a price. Let us then, in body
CHAP, ^"d fpirit, glorify that God, to whom we belong.

VII.

1.2.3.4.5. I fliall proceed now to anAver the feveral queftions, you have

propofed. The firft relates to marriage; which, in the prefent

ftate of the church, I fhould not greatly incourage. To prevent
however fuch impurities, as are pradlifed among the heathen, every

6. 7 8. Q. °"^ ought to be left at perfed liberty in this matter. I give you
however my own private opinion in advifing that reflraint, which

10. II. I pradlife myfelf. But with regard to a marriage once entered

into, it is the plain command of our blefled Lord, that there fhall
be no feparation, except for the caufe of adultery. If any fepa-
ration take place on {lighter caufes, and either party marry again,
fuch a marriage is adultery.

12. M. 14. But in this new queflion, which you have put to me, and on

•S* ^6. which our Lord hath not given you his injunftions, I will give

you mine. In a marriage between a chriftian, and a heathen,
if the heathen party wifh to continue the union, there ought to

I. Tliis chapter feems to relate to queftions alked by feme converts, who had been bred up
with an idea of the lawfuhiefs of fornication ; and who little underftood the nature of the mar-
riage contraft. As it refpeils chiefly the circumftances of the Corinthian church ; and parti-
cularly marriage contrafls between chriftians, and heathen, I have contented myfelf with
preferving the apoftle's general argument.— -His reilriftion of marriage, was certainly meant
only as a temporary caution ; (fee ver. 26) for St. Paul is otherwife an advocate for marriage ;
and confiJersyir^/VA///;^ to many, as one of the figns of herefy.

15. But thoa feparation may take place, I prefume the apoftle does not authorize ayifeW
marriage. The reafon of the feparation feems to be, left the man, or woman, being carried
among their heathen relations, fhould be feduced from tlieir religion

I. CORINTHIANS. 439

be no objedtion on the other fide: for the religious fentiments of
the chriftian may draw over the Keathen. Befides, fuch union
afFords the beft hope of bringing up your children in the chriftian
faith. If however, on this rehgious difference, a feparation be
chofen by the heathen party, let it take place. Religion is cer-
tainly a much more facred tie, than marriage. Only let every
thing of this kind be accompanied with mildnefs, and tendernefs.

And here let me remind you of what I have earneftly taught
in all places, where I have planted the gofpel ; that the chriftian
religion is intended to make no change in the civil rights, or out-
ward circumftances of men. — The Jew, and the heathen are equally
called: the circumcifion of one, and the uncircumcifion of the

other, make no difference. The mafter and the Have are equally

called: the bondage of the one, and the freedom of the other,
make no difference. If however the flave can have his liberty,
let him accept it. But even a ftate of bondage may be endured on
chriftian principles : the mafter fhould efteem himfelf Chrift's bond-
man, and the flave fhould confider himfelf as Chrift's freedman.
Whatever your outward circumftances of life may be; you are all
equally bought with a price; and all equally belong to Chrift.

You will confider therefore (to return to my fubjedl) that I only 2;
mean to difcourage marriage among you, on account of the inexpe-
diency of it, during the prefent diftreiied ftate of the church ; and

17-

18.

19.

zo.

21.

2i.

23.

24.

23. Ye »re bought 'with a price, he not ye the fervanls of men. The apoftle's argument is, Te
are bought ivith a fill higher price than your earthly mafter paid for you ; confder yourfelves therefore
rather as the fer-vants of your hea'venly, than of your earthly mafter.

25. Moft interpreters make this paragraph the beginning of a new fubjeft. To me it
appears with moft force as a repetition of what the apollle had faid in the 6th, 7th, and 8th
verfes of this chapter ; with a view to fum up the whole argument, from the confideration of
the inftability of human things. The eight verfes therefore, from the 17th, to the 25th,
are a digreffion, addreffed to a prevailing opinion among the Jews, that the chriftian religion
diffolved other civil ties, as well as heathen marriages.

that

440 I. CORINTHIANS.

that what I have faid on that fubjcd, is merely from myfelf,
without any exprefs command from the Lord. Let no man conceive
me to fuppofe any fmfulnefs in the married ftate : all I fay, is, that
the times forbode much trouble, and afflidion ; and on that account

29. 30. 31. I fpeak merely to your difcretion, not to your confciences. The ties,
the relations, the joys, the forrows, the riches, the poverty, the

32- 33- 34- whole fafliion of this world, will foon be over. But during this
perfecuted flate of the church, a married life muft occafion additional
dillradtion ; and will make it a much greater difficulty, both to

is- the man, and the woman, to attend the affairs of religion. If

however this abftinence engage any of you in greater difficulties, and
temptations, than it removes,' my argument at once ceafes.

36. 37. 38. Under thefe rules alfo let the parents, and guardians of young
women a6t ; who cannot fo well, in thefe cafes, aft for themfelves.
If they, who are thus intrufted, fee a proper reafon for giving their
daughters, or wards, in marriage, let them do it : there is certainly
no fin in the cafe. If no fuch reafon appear, they will do better
at this time, not to incourage thefe connedlions.
39. 40. Laftly, with regard to fecond marriages, the rule ftill holds.

There is certainly no fin in a fecond marriage, if the firft be diflblved
by death. But, as in the former cafe, and for the fame reafons I

give my advife againft it. It is true, I fpeak only my own private

judgment in this cafe; but I think I maybe confidered as afting
under a fuperior diredtion to that of a common advifer.

29. Some think the pafTage, contained in the three or four following verfes, was written
in the fpirit of prophecy. The perfecution of Nero foon fucceeded. I rather fuppofe the
apoftle's meaning comprehends the general pe>fecatet/_fiate of the church, of which our Saviour
had given his difciples fufEcicnt warning.

39. The ex^treffion on!y i>: the Lofi/ is explained by almoft all commentators, as a prohibi-
tion to marry a heathen. I cannot fay, it conveys more to me, than that in marriage, as in
every thing elfe, we Ihould ail under a fenfe of religion,

I come

1. CORINTHIANS. 441

I come now to your next queftion, Whether it be lawful for a ^ "."^ ^•

chrifiian to eat meats offered to an idol, in an idol temple ? With , — ^.«j

regard to this matter, I doubt not but you are all ready to profefs your
religious knowledge; not perhaps enough confidering, that charity
is the foul of religion — that confidence proceeds from ignorance — 2.

and that true religion has no foundation but the love of God, and his 3.

commandments.— —I doubt not however, but you will all be 4. -. 6.
ready to profefs, that you know an idol is nothing — that notwith-
ftanding the diverfity of gods, which are worihipped around you,
you believe only in one God, who made the world ; and in one

redeemer, Jefus Chrift. At the fame time, I know well, this ?•

eftabhfhed faith is not univerfal among you. There are fome, who
to this very day have their heathen prejudices fo far about them, as to
partake of meats offered to idols in a religious fenfe ; thus mixing
chriftianity, and idolatry together.

It is veiy true, that eating /oo^ of any kind, is an indifferent matter 3.

in the fight of God. But it is by no means an indifferent matter 9.

to miflead a urak brother. Even fuppofe it were alloivable for a 10.

ivell informed chrifiian to eat meat lacrificed in an idol- temple ;
is there no offence, think you, in encouraging by your pradlice the
doubts of others, who have lefs knowledge than you have ? Is
tliere no offence in contradiding the whole fchcme of your redemp- „.

tion by leading your brother into fin, from which Chrift died to

I. Partaking of the facrifices of a heathen temple was a praftice fo convenient to the poor;
and fo agreeable from it's feftivity, tothe rich; that it was not eafily rclinquilhed. Many of
the heathen converts conceived, that as they had no belief in idols, they might partake inno-
cently of thefe facrifices. — I add the expreffion, in an idol-temple, b2caufe that certainly was the
apoftle's meaning, as appears from the tenth verfe. With regard to the mere meats them-
felves, he fpeaks afterwards. See ch. x. 25.

3. Eywrai is here ufed (as St. Paul often ufes Greek words) iu a Hebrew fignification.
It does not iignify, is known of him : but, is mpJe to knovj him,

L 1 1 redeem

I. 2. 3.

442 I. CORINTHIAN S.

»2- redeem him ? While you thus miflcad your brethren you fin againft

»3' Chrift. Let it then be your fixed refolution, that, as eating

meat in an idol-temple may draw your brother into fin, you will
never again allow yourfelf in that pradice.

What I have faid above againft eating meat in an idol-temple

proceeds chiefly upon the inexpediency of it. I might flrengthen

what I have faid by my own practice in fimilar matters. You

acknowledge me, for inftance, to be an apoftle ; and if I am not

4. fuch to others, at leaft I am to you. I have a right therefore to

S- 6. my maintenance among you. I have a right alfo to the maintenance

of my family, if I chofe to have one, as well as Peter, and other

7. apoftles. And this I claim on the principles of nature — the precepts

8.9.10, II. of the law — and the commands of the go/pel. But you fee, I

,jj wave this right; nor would I, on any account, accept a gratuity

from you. It is the only little matter of glorying I have, that I

preach the gofpel to you without expence. To preach the gofpel

16. 17. 18. to you, I am obliged: but that I give up my own advantages,

and rights for your fake, is my boaft.

1. The apoflle is thought by fome to fpeak, in this chapter, to another queftion ; and at the
tenth chapter ta refume the argument about idol-meats. I own I lift with thofe interpreters,
who confidcr this chapter as a part of the fame argument; and indeed St. Paul at the 23d
verfe of the tenth chapter, feems to draw it to this conclulion : Even as I pleafe all men in all
things not fecking mine o-ivn profit : but the pnft of many that they ?Ray bcfaved. That the argu-
ment may appear with more force, I liave drawn thj heads of it together by abridging, rather
than dilating it.

2. He was an apoftle particularly to them, becaufe he eftablLlied the church of Corinth.
They were, in faft, as he fays, xhe/ealofhis apojllejhip.

5. Some commentators conceive die aliy^fr^t ynuixic of the original to be fjme attendant

female. In thofe days, tho there were inns, there was no accornmcdation ; h that if travellers

did not carry people about with them to drefs their vifluals, they muft fufFer inconveniences.

But the fenfe I have given, f^emi the moft probable, becaufe of the particuLar mention of

Peter, whom we know to have been a married man. See Matt. viii. 14, and Luke iv. 38.

10. He that threjheth in hope, pould be partaker cf his hope. Tills paiTage feems corrupt. In
the Alexandrian, and other copies, it is read, a?,a«» or' iK'sih t« juti^ea : he that threjheth,
dilh it in hope of partaking.

For

I. CORINTHIANS. 443

For the fame reafon, that I wave this right, I wave a number of 19.
others, for the benefit of thofe, to whom I preach. As far as I 20. 21.
can with a fafe conftience, I become a Jew to the Jews ; and a
Gentile to the Gentiles. I put on infirmities with the weak ; 22.

and become all things to all men, that I may gain the more; fub-^ 23.
mitting thus to many inconveniences for the fake of the gofpel. — 24. 25. 26
Confider again what felf-denials even the candidates in your public ^^'
games undergo. What eafe, what comfort do they give up, for the
fake of worldly glory ? — Let us then fo far follow their example j
fufFering many inconveniences, that we m.ay procure happinefs to
others, and fecure it to ourfelves.

Let me place this matter before you in another light ; and urge CHAP
you with the example of the ancient Ifraelites. They were governed
by a divine difpenfation — they were led by a pillar of fire— they '
pafied through the red fea— they eat bread from heaven— and drank 3
water, by a miracle from a rock. And yet, favoured as they were,
they incurred God's difpleafure ; as you certainly will alfo, tho

25. This is much the fame doarine, which our Saviour inculcates in die parable of the
unjuft fteward (Luke xvi. 8) The children of this -ivcrld are iK-ifer in their generation, than the
children of light.

2 . The text fays. They rwere baptized unto Mofes in the cloud, and in thefca. Tl;i s is an expref-
fion obfcurely figurative. I know not what fenfe to affix to it. but that as v.e accept Chrift
as our lawgiver, through the miracles he wrought ; fo the Jews accepted Mofes.

4. The text fays. They drank of that rock that folk^^ed them ; and that rock ^as ChiJ}~t\zt
IS, It was an embJem of Chrifl ; which was carried along with them. The metonymy of a
rod for the -water of the rock, is eafy. And the word axo;.«5«.,; as eafily admits the fenfe of
be>ng carried ^^ith them, ^lian exaftly ufes it in this fsnfe. where he fays, that Xerxes carried
water with hrni, drawn from the river Choafpes, which was the only water the Idngs of Perfia
w^^f? «oA«S. s.f|,) Hift. 1. XII. c. 4o.-Othcrs are of opinion, that the ftrcam
which Mofes ftruck from the rock, formed itfelfinto a rivulet, and accompanied the Ifraelites
in their paflage through the defert. For the fake of this advantage, they would naturally keep
in that track, or road, through which it led them.

•^ ^ ^ 2 favoured

I. 2.

444 I- CORINTHIANS.

6. 7. 8- 9. favoured like them, if you follow their bad example j and give
yourfelves up to improper indulgences. By frequenting idol-temples,
however innocent you may think it, and eating things offered to idols,
you may fill by degrees into thofe vile pradlices, which occafioned

12. 13. 14. the deftrudion of the Ifraelites ; and will alfo occafion yours. Be

not then too fecure from being in covenant with God. Humbly
endeavour to avoid temptations, inflead of running into them by
thefe idolatrous practices ; and God's grace will help you to over-
come the fedudlions of wicked men, and all other temptations,
v/hich unavoidably furround you.
15. Let me place this matter before you in a ilill ftronger light;

hoping that your own reafon will fee the force of what I fay.

16. 17. In the inftitution of the Holy Sacrament, what is held out, think
you, among chriftians by their partaking of the fame bread, and
the fame cup, but that communion, which we all profefs to hold,

1 . both among ourfelves, and with Chrill ? Thus too in the Jewifli

church, all, who eat at the fame altar, profefs themfelves to be

19. 20. of the fame communion. Juft fo likewife, they, who partake

of fKrifices in an idol-temple, give an open declaration furely that
they hold communion with idolaters. And would you throw fuch
an imputation as this, on yourfelves, and on the holy religion
you profefs ? — Provoke not then God with thefe pradices ; nor enter

23. into contefl with the Almighty. — It is no excufe to fay, that you
pay no refpedl to the idol ; nor eat the offerings made to it through

24. a religious motive. It is a great evil, if you injure religion by
giving offence to others. Every man owes a debt to thofe around
him : nor is it enough to confult his ov/n good meanings : he

II. On ■vjhom the eiuls of the --jjorld are come — that is, to whom God's lafl difpenfation, the
chriftian religion, has been rei-ealed. The Jews reckoned three ages— the firft before Mofes—
the fccond after him— and the third after the Meffiah.

ffiould

21.

22.

I. CORINTHIANS. 443-

fhould take care alfo, that thofe meanings be not mifinterpreted
by others.

Thus I have given you my opinion at l-irge, with regard to 25.
eating meats offered to idols, in an idol temple; which I totally dif-

approve. With regard however to the vieats fhemfelves, I am

no way fcrupulous. They are often, I know, fold in the markets ;
and I have no objeftion to your purchafing them, or any meats
there, without afking a queftion : for even idol- meats, when thus 26.
reduced to common ufe, rank again among the other good crea-
tures of God. Or, if any of you eat with a heathen neighbour; ^j.

refufe nothing, that is fet before you, on any religious fcruple.

But if any man inform you, that this, or that kind of meat hath 28. 29. -o.

been offered to an idol, by no means eat j leil you lead him by

your example to do what is contrary to his confcience. In other

refpefls, if you cat v/ith thankfgiving, there is no objection.

Let it be your firft great rule, to devote yourfelves, and the com-
monefl adlions of your lives, to the glory of God : and let it
come in as a fecond rule to give no offence to man. This hath
ever been my fludy : and as far as I imitate Chriil;, do you imitate
me.

25. As a great part of the facrifices were given away, it was cuftomary for the poorer people
to carry their ftiare to the market.

27. It was common alfo among the richer, to carry their (hares home for family ufes.

28. The exprefiion, for the earth is the Lord^s, and thefulncj) thereof (taken from Pf. xxiv.
1.) is given as a reafon both for eating, and for not eating. It is a reafon for eating, where
your confcience is not conceVned, becaufe all food, in reality belongeth not to the idol ; but to
the Lord, from whom we receive it. And indeed this is the reafon, for which it is fanflified
by thankfgiving, becaufe then we acknowledge not the idol ; but the Lord for the giver.
Again, it is a reafon for not eating ; becaufe, where your confcience is concerned, the creation
produces food fufficient, without ufing any prohibited fpecies. — Many however think the
repetition of thefe words dlfturbs the fcnfe fo much, that they are glad to avail themfclves of
the Alexandrian copy, and other copies, in which they are not repeated

I come

446 L CORINTHIANS.

4. 3. I come now to your next queflion j Whether ivomen ajjljling in

the prayers, and hymns of the churchy fuould keep their 'veils on ?

But before I difcufs this point, let me tell you, it is a great plea-
fure to me, that I am able to commend your obfervance of thofe
other rules of decency in your public affemblies, which I have already
given you.

With regard then to your queftion, I would have that appear-
ance of regularity, and fubordination obferved, which God hath
'4. 5. 6. 7. appointed in every thing. A man's appearing in a public afiembly
uncovered ; and a woman's appearing veiled, are confidered as the
8. 9. ufual iigns of fuperiority, and fubjedlion. As fuch therefore I
injoin them ; and would have that natural, and modefl: fubordi-
nation take place, which was firft pointed out, at the creation

10. of man. 1 may add alfo, that there will ever be people at hand,

among

7. The veil was worn in token of fubjeftion. See Gen. xxlv. 65. So late in the hiftory of
mankind, as in the time of the Remans, the veil was confidered in the fame light. Valerius
Maximus (1. VI. c. 3.) fpeaks of the great harfhnefs of Sulpicius in repudiating his wife,
becaufe fhe appeared in public without a veil. The word nupta properly fignifies me covered
ivilh a veil.

10. For this caufe, fays the text, ought the ivoman to have poivcr en her head, lecaiifc of the
angch. This is ccnfclTedly a very difficult expreflion ; and many flrange interpretations have
been given of it. The exprefTion, pc-j.-er on her head, is not very difficult. Almofl all inter-
preters agree in fuppofing it to fignify, having her head veiled to denote her inferiority. — The
di.'liculty lies in the reafon given for her liaving her head veiled — lecaufe of the angels.

For one of the moft ingenious explanations of this matter, we are indebted to Dr. Jeremy
Taylor, who fuppofes (Liberty of proph. fefl. III.) tliat ay/ifM; hath been the miflake of
fonic tranfcriber for aysXaj; and then the fenfe is, that women ought to wear veils in churches,
bceaufe of the affemblies of men there prefent.

But the interpretation I have given, which is authorized by fome of the mofl learned com-
mentators, is, I think, the beft. For this interpretation we give the following reafons.

In the firft place, it is certain, that unbelievers did come in, as fpies in chriftian afTemblies.
See 1 Cor. xiv. 23, 24, 25. And particularly Galat. ii. 4.

I. CORINTHIANS. 447

among the enemies of religion as fpies upon you!, to obferve, and

mark any impropriety, or indecency in your behaviour. What n. 12.

I fay however on this fubjed: muft not be underftood as coun-
tenancing any undue authority in the man ; or any flavifh fub-
jecftion in the woman : for men and women were created for each
other ; and for their mutual comfort, and afliftance.

But befides it's betokening a proper fuborination, there is a natural 13- H- '5-
decency in a woman's appearing veiled in a public aflembly. Even
the long hair, which nature hath given her, evidently fliews the
intention of nature : and you would all fee an impropriety, if the
fexes fliould change the ufual diilindlion ; if the man fliould wear

his hair long ; while the woman fliould wear hers fliort. After 16.

all I have faid, if any are ftill unconvinced, I have only to add,
that the pracflice, I have here prefcribed to you, is the pradice
of all the chriftian churches I am acquainted with.

I come now to a point, in which there is great caufe for finding \j.

fault — I mean the irregularit}', that attends your allemblies at the

celebration of the Lord's fupper. In the iirfl: place, I hear iS.

there are great divifions among' you, on this fubjedt, and party-

In the fecond place, the word a.yyiKo% which literally fignifies a meffaiger, as well as an angd,
is fometimes alfo ufed to denote '^fpy. Thus in James ii. 25, vaah^a.'^-tf.vt ts5 ayyi^a5 flie recei-
ved the mejfosgers ; which meffengers, we know were f[ies ; and were the 'very fame pcrfins,
whom St. Paul (Heb. xi. 31) calls by their proper name, xaTai7«o5roi, _/?/>/,

In the feptuagint alfo, the word ayyCn', is ufed in this fenfe.

It is happy liowever, that this very ditScult text is of no great confcquence to a/. Thcfe
injundlions of St. Paul with regard to women, muft be confidered as heal only ; alluding to
cuftoms then prevailing at Ccrlnth. All the inftrudiion, that iw are to draw from them is,
that every thing in our religious affemblics, fiiould be condufted with regularity, orJ^^r, and
fuboralnation.

15. Some commentators think the apoftle's interdiftion of diflievelled hair, and his injunc-
tion to wear veils, was to obviate all fimilltude between chriHian women, and heathen
priclleffes.

' diftindlions ;

zj. 24

448 I. CORINTHIANS.

J9- difliniflions; which I rather believe. Such indeed is the confti-
tutioii of this world, that there always muft be a difference of
opinion among men ; which will ad as a kind of tefl of their

:o. wifdoni, and prudence. — But here is an evident fxult, not merely
in matters of opinion, but in practice. Indeed, my brethren,
your general manner of aflembling is very far from the fimple in-

^'- ftitution of our Lord. You make a comj)wn cojitribution of food
in your love-feafls, it is true: but how is it difpofed of? The
richer form into parties ; and taking their own provifions, eat and
drink to excefs : while the poorer, inftead of finding comfort from
the abundance of their richer neighbours, are left to ftarve. This

s2. is turning the church of God into an eating-houfe ; and the fa-

crament into a riotous meal ; and calls for a very fevere reprehen-
fion.

In oppofition to this, confider the fimple infiiitution of the Holy
Sacrament, as injoined by our Lord ; and as you have been taught
by me. Sitting with his difciples at the pafchal fupper, that
night, in which he was betrayed, the holy Jefus took bread, and
blelTing it, brake, and gave it among them, bidding them cat
it, in remembrance of his body, that was broken for them. In

25. the fame manner he diftributed the cup in remembrance of his

26. blooJ, that was fhed : and inftituted this plain, eafy rite to be
a 'vijible record, as it were, through all ages, of his meritorious
death.

27. It is a great profanation therefore of this facred rite, to cele-
brate it in the riotous affemblies, I have been jufl: defcribing.

21.1 take it for granted, that the apoftle alludes here to what were called love-feafts j as we
read of no other occafion, on which they contributed to a common-meal.

26. Ye jbi-j3 forth the Lord's death. This fecms to allude to the Haggadah, or Jheiuing forth,
in \^epaff'o'ver. Some youth was appointed to alk the r^afon of the rite ? Then feme grave
perfon prcfent was appobtcd to pew it forth.

Examine

34-

I. CORINTHIANS. 449

Examine then the purpofes for which it was inftituted ; and judge li.
from thence of the temper, and behaviour, with which you ought
to receive it. For you may be affured, that this unworthy man- 2^ ,
ner of receiving it will, in fome Ihape or other, provoke God's
indignation againft you. Let thofe therefore who have not yet 3..
felt the hand of God, prevent it by looking into their own beha-
viour; and let thofe, who now lie under God's judgments, con- .j.
fider them as the providential means of their refloration to his fa-
vour. Let every circumftance of decency and order attend this 33.
folemn inftitution : but for the future, let no common meal ac-
company it. Other things with regard to this point, I will

give orders about, when I vifit you.

Your next queftion with regard to fpi ritual endoivmentsy leads me
into a longer inquiry. I fliall endeavour to explain it fully to you. —

z8. An excellent rule, fomething like this, is given Ecclef. xviii. 23. Before thou prayejt,
prepare thyfelf.

30, The apoftle mentions the infliftlon of difeafes, and death. Thefe temporal punifhment*
feem to have been inflicted, tho uncommonly, in the early church ; but we mail always confi~
der them as inflifled by God. The apoflles were only God's inftruments. — Some indeed
fuppofe the apoftle is defcribing here only the common eftefts of intemperance.

3!. I explain ^iaJ!fi»f.» by the expreffion, looking into their oivn behaviour, Aiaxjiyu does not
Cgnify t-o judge ; but to examine,

32. Chafined, is a good tranflation of waiJtfc/^sSa, which fignifies properly to he corrected,
as children.

34. This verfe appears to be the prohibition not only of the irregularity of love-feafts, but
of lo'vefeajls themfelfes. They certainly began early to be very diforderly affemblies ; and
were early aboliftied. Traces of them may be found later in the church : but this does not
difprove the apollle's prohibition of them at Corinth, where they had arifen to fo great a
height of diforder.

I. Thefe were the feveral powers, which it pleafed God to commit to the early chriftians
for the propagation of the gofpel. In the practice of a good life, we are every where alTured
that the Holy Spirit of God will affill our pious endeavours. But the apoftle here fpeaks of
thofe fpecial gifts, which were intrulled to tiic firft chriftians ; and which ceafed after the firft
age. The exafl knowledge therefore of this queftion, is of lefs concern to us.

M m m In

450

I. CORINTHIANS.

2. In the firfl plr.ce, that ycu may not be exalted with thefe fplritual
endowments, remember how ktely you were all funk in the impu-

3. rities of idolatry. Let me next remind you, that as thefe endow-
ments were given by the Spirit of God, merely to fupport that gofpel
which through it was revealed, they all iflue from the fame fource ;
and are fo far on an equality. There ought therefore to be no

4. 5. 6. 7. contefl among you about pre-eminence. Be aflured, that whatever
gifts or endowments of any kind, you are poffefled of, notwith-
8. ftanding their variety, — fupernaturul knowledge, and wifdom — ■

9. 10. eminent degrees of faith — a power of working miracles — the gift
u- of prophecy — the ability of deteding falfliood — fpeaking in dif-

ferent languages — all proceed from the fame Spirit, who diftributes
»2. them feverally to each as He pleafes. The church of Chrift therefore,
13- like the liuman body, is made up of various members. Be they
Jews, or Gentiles, bound, or free, yet after they are baptized into
the chriftian profeflion, they become all united by the fame Spirit ;
34. 15. 16. as the natural body is by the fame foul. So that when chriftians,
poirelfing various gifts, have any animofity in point of pre-eminence,
it is, as if the hand, or the foot, or any other member, fhould take
17. 18. offence at the reft. All are neceflary — all contribute to the general
.9. gcod of the whole — without any one of them, the body would be

imperfed : while their union makes it compleat. No one part can
fiy of any other, that it is unneceffary. Even the weakeft, and
leail diftinguifhed parts, as well as the nobler, have their ufe. So
that the body, and it's members being all at union, no part can
fuffer without injury to the reft ; nor can any part enjoy eafe, unlefs
the reft partake of it. ■

7. 28. 15. Under this comparifon I would have you confider the church of
Chrift, confifting of apoftles, prophets, teachers, and all it's other

3. For the interpretation of this verfe, I am chiefly indebted to Mr. Lock.

27. ^affxa Xpirs, cai (<£^vi £x usfKj : T^f are, iitfomefurt, the body and jnsmbsrs of Chrift.

members.

20. 21.

XZ. 23. 24
2?. 26.

xni.
« . >

I. CORINTHIANS. 451

members, compoiing one uniform, and connected whole. Without

this fubordination no fociety can exift : and tho all cannot attain

the higheft endowments : yet let all defire them earneflly, and

endeavour to deferve them. By emulating each other, as you do,

you certainly fhew you have not yet attained, what is beyond them

all, a right idea of chriftian love. Tho a perfon were poffefled of c H A p.

every fpiritual attainment — tho he could fpeak the language of

angels — tho he were endowed with the gift of prophecy — tho he '•

underftood the whole myftery of the redemption of man — and was

aduated by a faith that could work the greateft miracles, — tho his 3.

aSliojts were as fplendid as his endowments — tho he gave his whole

poflefTions to the poor j and fubmitted his body even to martyrdom

itfelf — yet ftill, if thefe endowments, and thefe adlions, can be fup-

pofed to exift without chriftian love, they would be of no avail.

He, whofe heart is warmed by this principle, is gentle, and kind 4.

to all. He is free from envy, pride, and vanity. No improper 5.

behaviour is feen in him. He never feeks his own private advantage,
when it interferes with the good of others. He is patient of injury;
and the laft to put an unfavourable conftrudion on the meanings
of others. Nothing that hurts another, gives pleafure to him.
Nothing, but what, in fome refpecft ferves the intereft of religion, 6.

gives him real joy. His life is a conftant courfe of oppofition to 7.

his bad inclinations. He bears with the humours of thofe he con-
verfes with; feeking to hide, rather than expofe them. He allows
not himfelf to believe the flanders, which he hears — and preferves

his good opinion of others, as long as he poffibly can. Conlider 3. 9.

alfo, that as chriftian love excels all fpiritual attainments, it Dutlafts
them alfo. Prophecies fliall be fulfilled — languages fliall become
unneceflliry — and fpiritual knowledge (here fo imperfedt) fhall vaniih
in it's future completion : but love fhall continue with us to all
eternity. In the prefent life, as we advance in years, and become

M m m 2 more

II.

452

I. C O Pv I N T H I A N S.

12. 13. more informed, our views are continually changing. In the fame

way, when we compare this world with the next, we may be fiid

here to fee only through faith, and hope. But hereafter, when

V we fliall be removed to perfedt villon, the objefts of faith and hope

being obtained, we fliall dill find love, the great fource of all our

future enjoyments.

CH A p. As far then, as you ad: under the influence of this great principle,

e— ^--^ you may defire fpiritual gifts : but I Hiouldwifh you chiefly to expound,

and inftrudt. For he, who fpeaketh in an unknown tongue, may

3. fpeak indeed to God ; but fpeaks to no purpofe to his hearers : while
he who plainly expounds fcripture ; edifies, exhorts, and comforts

4. all, who hear him ; and fpreads knowledge abroad in the church.

5- For myfelf, I rejoice in every gift, you polfefs ; particularly in the
power given you of fpeaking languages. At the fame time, I muft
fay, that unlefs he, who fpeaks in an unknown language, interpret

6- alfo ; the expounder is certainly the more ufeful fpeaker. If I
neither make the revelation, nor the doftrine intelligible; what

7. 8. end does my fpeaking anfwer ? If the trumpet, gives no diftindion

9- of found, how fliall the foldier be direded ? Juft fo, if your dif-

courfe is no addrefs to the underftanding, what is it's effed ? God

JO- hath given the bleffing of languages to mankind to communicate

!'• their fentiments : without this ufe, language is nothing. Let me

12. 13. then repeat what I faid before, that as you are zealous of your

fpiritual gifts, I would have you make them anfwer the great

purpofe, for which they were intended — the edification of the

church. Let none of you therefore fpeak in an unknown tongue i

unlefs what he fays, is interpreted either by himfelf, or others.

6. The apoflle ufes four words, re-velation, kno-ialedge, prophefying, and doSlrine. We may
not perhaps be able with fufficient accuracy to diflinguiih the precife meaning of each : it is
enough however for our purpofe at prefcnt, that the apoftle's general meaning is, that in whatr
ever way we endeavour to inftruil, it is to no purpofe^ unlefs we make our meaning intelligible.

The

I. CORINTHIANS. 453

The fame rule holds equally in public prayer, as in preaching. '+•

If I pray in an unknown tongue, my own devotion may be pure;
but I cannot lead the devotion of others. All prayers therefore, 15.

and fpiritual hymns, fhould not only be devout ; but addrelfed to
the underftanding alfo. Otherwife, tho your prayers in themlelves 16. 17.
may be excellent, it is impoffible that the congregation can unite in
them. — For myfelf, tho the gift of tongues is imparted to me in i3. 19.

full meafure, my chief employment hath been expounding. Be

not then carried away, like children, by novelties : but like men zo.

ufe your underftanding ; and confider the end, for which the gift

of tongues was imparted. You remember the early prediction of 21.

this great gift. With other tongues, and other lips, will I /peak un'.o

this people ; aiid yet they nvill not hear. To fpeak in an unknown 22.

tongue therefore, you fee, may be a miracle, to convert unbelievers.

But to thofe, who believe, expounding is the proper application.

Unknown languages ufed incautioufly, will difcredit religion, inftead ^l-'

of aiding it. What, think you, would an unbeliever fuppofe, if

he fhould enter your affemblies, and find a perfon talking to the

congregation in a language, which none of them underftood ? This

would rather make him fuppofe, you were mad, than infpired.

But if he fhould hear any of your teachers expcunding; a different 24.

effedl might then be expetfled. He might fee his error ; his con- 25.

fcience might take alarm ; and falling down on his knees, he might

worfliip God among you. In conclufion, my brethren, when 26.

you come together, and every man hath his peculiar gift, let
each be exercifed with decency, and order ; and with a view merely
.to the inftrudion of your congregation.

21. Ifa. xrv'iii. 1 1, 12.

26. The texture of this verfe feems to imply, that when they all came together, each with
his particular gift, they were not fo much concerned about edifying the church, as they were
eager and contentious to difplay their feveral talents.

The

454 I- CORINTHIANS.

27- The following rules may diredl you. Let not above two, or

three at mofl, fpeak before one aflembly, in an unknown tongue ;
and that in order ; and let what is faid, always be interpreted :

28. without an interpretation let no unknown tongue be ufed. Let

29. the teacher, and expounder obferve the fame rule. Two or three
are as many as I would have fpeak at one meeting. Let others
fit by i and only approve, or difapprove the paflages expounded.

30. 31. Tho another fliould be more informed on a fubjedl, than he who
is fpeaking; yet let him not fpeak, till the firft hath finifhed his

32, difcourfe. Decency, and order require this rule. The infpiration

of a chriftian teacher is not like the wild ungoverned fury of a

3j, heathen prieft : yours is fubjedl to reflraint j as coming from that

God, who is the author of peace, and order. I mufl add alfo,

that this is the conftant praftice of all chriftian churches. 1

34. 35. would not have women afk queftions, and put their difficulties
in public. It is unbecoming. Let them aflc their hulbands

36. at home. Let thefe inftrudtions be carefully obfervedj and let

27. W^hy c!;:y one fhoiild be allowed to fpeak at all in an unknoivn tongue among believers
of the fame country, is difficult to conceive. It might perhaps be to examine their gifts ; or as
a proof perhaps to the congregation, that they pofleffed them. Or there might be perfons
pf different countries prcfent. Ag.ainft any inconvenience however arifmg from the exercife
of them the apoftle fufiiciently guards.

30. Our tranflation of this verfe (which is literal,) feems to imply a contrary fenfe : but the
context, I think, plainly Ihcus this to be the true fcnfe.

34. I am rather inclined to think, that in this inftruftion about women, ViO public teaching
\j?i.% fuppofed : but that it was meant to forbid women to afk queftions, and raife difficulties,

and fcruples at church ; which would tend to dilturb the congregation. Infpired women, no

doubt, had often taught in churches ; and might teach. Anna the prophetefs was an iuftance.

Philip's four daughters (Afts x.\i. 9) were other inftances. And St. Paul liimfelf (i Cor.

si. 5) fcems to allow it; notwitlifianding all that is faid to reconcile that text with this.

I cannot therefore fuppofe, that St. Paul here abfolutely forbids women to' fpeak in the

cJiurch. But tlicir a/king queftions continually might have been a very diforderly tiling ;

and have come to fuch a height, th.-u tlie apolUemight tlunk fit to reprefs it.

the

I. CORINTHIANS.

45i

the Corinthian church remember, that it was not amon^; the firfl
converted ; and ought not therefore to confider itfelf as a model
to others. But let all your teachers conform to the advice I have ZT-
given them, as the advice of an apoftle of Chrifl. The obftinate 38.
muft take their courfe.

You fee my admonitions have two great points in view. The 39.

iirft is, that the gift of tongues may be ufed difcretely ; and the
ftrefs laid on expaunding ; which tends more to edify the church.

The fecond, that all your public fervices may be performed 40.
with decency, and order -f-.

CHAP.
XV.

2. 3. 4.

I come now to that great article of your faith % and ground-work

of your hopes — the refurredion of the dead. It hath been the

conftant fubjedl of my preaching to you, that Jefus Chrift, ac-
cording to the whole tenor of prophecy, died for our iins; was,

buried ; and rofe again. 1 have repeated to you alfo, the evi- g^ -

dence, on which this laft great faft is founded — that he was feen,
after his refurreftion, by Peter, James, and the other apoftles at
different times — and at one time, by above five hundred people
together, moft of whom are at this day living witnelTes of this

f Chap. xiv. Tlio the gift of tongues hath ceafed amongft as, this chapter is an admi-
rable piece of inftruflion to the clergy of any country — efpecially to the young clergy ; who
are often not attentive enough to accommodate themfelves to their hearers. What matters it,
tho they fpeak neither in Greek ncr in Latin, if they treat fubjecls, or nfe words, and phrafes,
which the people do not nnderftand— And if they do this to fhew their parts, and learning;
they fall direSlly into the fault which the apoftle here reproves — that of oftentatioufly difplaying
thsir gifts. If they would wifh to preach for the fake of edifying, they cannot poffibly ufe
words of too eafy a fignification : for they who have been moft converfant with low people,
know beft the fhort extent of their ideas.

4. It appears, that many of the Corinthian converts difbelieved the refurreflion of the dead,
(fee ver. 12) and others probably held very doubtful opinions about it from hearing it con-
ftantly ridiculed by the heathen philofophers, fome of whom ufed to call it ihe hope ofiuorms.

wonderful

II.

13-

14.

456 I. CORINTHIAN S;

8. 9. wonderful event. To this abundant evidence, I might add my

own teftimony. Tho inferior to the reft of the apoftles, becaufe
I was a perfecutor of the cliurch ot God, and like one born out
of due time, yet was I at length favoured with a fight of my Sa-

10. viour ; and by the grace of God, however unworthy, I am what
I am. Nor was his grace beftowed on me in vain. Through
it's bleffed influence my labours in the gofpel have been unceafing..
J mean not however to depreciate the labours of other apoftles.
We all unite in one work. We preach, and you believe, that
one great doftrine, the refurredion of Chrift from the dead.

But now if Cbriji's reJurreSIicn be thus confirmed, whence is
it that any of you can doubt his own ? Your refurredion is in-
feparably connefted with Chriji's. If Chrift did not rife, your
ic. 16. f^^i'b is vain; and likewife cur preaching. Inftead of apoftles,
we are falfe witnelfes, teftifying the refurredion of Chrift, which
is void of all truth ; unlefs his refurredlion infure ours. If Chrift

17, did not rife, our faith is groundlefs ; we are yet in our ftns ; and
all the hopes of thofe, who fleep in Chrift, are periftied. Hard
indeed vi'ould then be the chriftian's lot; who gives up every thing
here, and has nothing to exped hereafter.

Be not however milled by thefe falfe opinions. Chrift is cer-
tainly rifen; and infures the refurredion of all his followers. As
furely as Adam brought death into the world; fo furely hath
3. Chrift rcftored us to hfe : and in a natural order, rifing firft him-

fclf, he enables us to follow him.
6. Then fliall be accompliftied the great end of the Mefllah's king-
dom, when all his enemies fliall be fubdued ; the laft of which

27. is death. After this great fubjedtion of every thing to Chrift, ex-

20, And became the firft -fruits of them, that JJesp. This is a beautiful allufion to the firft-
fiviiis undcj- the law, which faniflihed the harveft.

cept

18.
19.

20.

21. 22

23-

2^. ZS

I. CORINTHIANS. 457

cept the Creator himfelf, hath taken place; then the Mefiiah, 28.
depofiting his mediatorial office, fhall be united fully with God.

But at prefent we have to do only with the refarrcdion of the 29.
dead. If we believe not this article, how abfurd is it to embrace
a religion, which injoins us to be dead to every thing in this 30. 31. 32.
world. Equally fo are the dangers, and death, of which we
daily run the rifk. Indead of this, it were better at once to
adopt the epicurean maxim. Let us eat mid drink, for fo-morro%v

lue die. Take care however not to be milled by thefe corrupt 33. 34,

notions; which can indeed only miflead thofe, (I hope there are
none fuch among you) who have no knowledge of God.

But perhaps fome of your philofophical teachers may urge the 3^.

improbabilty of a refurretftion, from their not being able to com-
prehend it.

28. This is one of thofe paffages, on which the Arian builds; and no doubt, it is a great
difficulty. I think however it v.ill bear, without any forced interpretation, the fenfe here
given. I know not what more confident fenfe can be put on that awfully obfcure expreiTion,
that God may be all in all. Our Saviour is reprefented in fcripture, as fitting at tlie right hand
of God, and making interceffion for us. Till the conclufion of this world therefore liis media-
torial off.ce continues. Time is nothing with him, with whom a thoufand years are but as one
day. When this great event, the conclufion of all things, fliall take place, then God, and
Chrift become one. — But I give this folution, which is yet audiorized by good commentators,
with great diffidence and humility. It is a fubjeft we mud: not pretend to comprehend.

29. It appears, that the apoftle having given a (hort (ketch of the completion of the
Meffiah's kingdom, to which the refurreftion of the dead led him, returns again to that
point. — Being baptised for the dead may fignify, as fome fuppofe, fuffering martyrdom : as our
Saviour, a little before his death, fays, I ha've a baptifm to be baptiz.ed it.ith ; and in other places
to the fame eft'ed : but the fenfe I have given feems to me the mod confiftent. The argument
is, v^'hat fhall they do, who give up all the pleafures of this world, if there be no other.

31. / protejl by your rejoicing is only a mode of affeveration : I protell by your joy in the
mercies of Chrift.

32. Fought 'with beajls at Ephcfus. Some fuppofe this is literally fpoken. Bat others,
who confider that St. Paul, as a Roman citizen, was exempted from fuch a punifliment,
fuppofe he meant the violent conteft he had vidth furious, and wicked men. — The expreffion
willbe eafy, if we change the tenfe, and tranflate the original, if 1 had fought, in/lead of, ///
have fought.

N n n Can

458 I- C O R I N T FI I A N S.

3'5. Can they comprehend the growth of a feed ? Does it not die,

37- before it rifes ? Does not a diiTerent body rife (be it of whatever

3**- grain) from what is fown ? And is not the fame almighty powci"

which raiies corn from the feed, able alfo to raife a human body

39- from the dufl ? Why fliould it fcem at all improbable, that God

fhould be able from one body to produce another ? With what

a numbc-r of bodies, fi-om men to infeds, is the world repleniflied ?

How great the difference among them ? Yet whence were all pro-

40. 41. duced ? Take tlie heavenly bodies alfo into the. account — the fun —

the moon — the flars : what a variety of fplendor do they exhibit ? And

42. 43. yet of what were they compofed ? Under this idea confidcr the

refurredtion of the dead. Is it more incomprehenfible, that a glo-
rious immortal body fliould arife from a mafs of corruption ; than
that all this vaft variety of beautiful forms, and fplendid bodies,
fliould arife from nothins^ ?
44. But you are led into this prejudice by the weaknefles, and imper-

feftions of a natural body; not confidering that it is jufc as eafy
for an almighty God to form a fpiritual body, as to form a natural
45- one ; and that this fpiritual body may be inherited in the fame way,

46. from Chrifl; as the natural body is from Adam. The natural

47. 4S. 49. body precedes the fpiritual body. And as our firft body partakes
of all the qualities of it's earthly parentage ; our fecond body,
depofiting all it's weaknefs, and infirmities, fliall be arrayed in. all
50. the glorious qualities of it's heavenly one. Flefli and blood cannot

inherit the kingdom of God. Corruption cannot inherit incor-

36. Som3 objcifl, that if the feed die, it never rifes. But in fad, it does die: it is only
the germen, or bud, that fprings up ; the body of the feed firll feeds this bud ; and then turns
to corruption.

42. The apoftle feems to confine what Jie fays here, to the refurreftion of the picus dead;
which is all at prefcnt that his difcourfe led him to. The wicked mull look into other parts of
fcript'jre for tlicir doom.

ruption.

I. CORINTHIANS. 459

rnption. But when that great change, of which we have yet no ;,.

conception, fhall take place— when the awful voice of God fhall 52-

call the dead from the grave; when this corruptible fhall have put 53. 54.

on incorruption, and this mortal fliall have put on immortality j

then {hall the words of the prophet be fulfilled. Death is fuallowed

up in mJfory. Then may all the holy difciples of Chrift join in

that triumphant fong, founded alfo in prophecy, O Death, where 5;.

is thyjiing) O Grave, where is thy vinery ? — Under the law indeed, 56.

jnforcing fmlefs obedience, death was a fearful event ; for we have

all finned, and made ourfelves obnoxious to it. But thanks be to 57.

God in Chrill:, we are now under a law, which enables us to

perform what it injoins ; and to avoid what it threatens. We have

now the full means of viilory over death, and the grave.

Let us not then, my brethren, be wanting to ourfelves. Let us 5S.

be fteady in our faith ; and in the confcientious difcharge of a holy
life ; aiTuring ourfelves, that on thefe conditions, our hopes in the
gofpel fhall never be in vain.

-With regard to the laft objed of your inquiry, mzk'ing coIWIcm CHAP

XVI.

for the poor, I fhall juft give you the fame inflrudion, which I
have given to the churches of Galatia j and that is, that each of »• ^•
you fhould lay by a portion, at the beginning of every week for
this fervice, as God hath profpered him j that when I come, all
may be in readinefs. At that time, I will appoint whomfoever 3-

you, fhall approve, to carry your liberality to Jerufalem ; and will ^'

myfeif attend them, if it be neceffary. 1 propofe foon to vifit 5. 6. 7.

Macedonia : but I mean not to take you in my way ; as I fliould
rather wifh to defer my journey to Corinth, till I can flay a longer

54., Ifa. XXV. 8.
55. Hofea .^;iii. 14.

N n n 2 time.

ic. I r

12.

460 I. CORINTHIANS.

time. Probably, I nny winter with you j and fliall then accept
'• your afHiliince in the farther profccution of my defign. Till after
9. Pentecoft however I fhall continue at Ephefus, v^here I have a

wide field before me j tho I meet with much oppofition.' If

Timothy come to you, treat him with affedlion, and refpedl -,
and afhrt: him, in his journey to me. I fliall expedt him foon,

with the brethren, who are with him. 1 could have wiflied that

Apollos had viiited you at this time : but he feemed rather defirous
to defer his journey, till a more convenient opportunity.

And now, my brethren, I befeech you to exert yourfelves ; and
,. maintain that courage, and conftancy in your profelfion, which

become chriftians. Above all things, let there be no animofity,
nor dilfcntion among you in religious matters ; but let that charity,
which I have fo fully defcribed, govern all your counfels — let it
govern your preaching — and general intercourfe with each other.

I need not defire you to pay refpecft to Stephanas. He, and
his family were not only the £rfl: converts in Achaia, but have
been very ufeful to me in their miniflerial labours. Your fending
him, and Fortunatus, and Achaicus, was particularly pleafmg to
me : for they have given me a full account of the flate of your
,8. church ; and have fupplied what was omitted in your letter. They

have given me that comfort, which they have often given you.
Such men you will ever hold in high efteem.

I tranfmit to you the general falutation of the church ; and like-
wife of private chriflians. Be you as affedlionate among each other,
as this church is difpofed to be affedionate to you.

i;. 16

19. 20

10. Probably becaufe of his youth this caution was thought neceffary ; fee i Tim.

I now

I. CORINTHIANS. 461

ZI.

I now with my own hand fign this epiftle : and at the fame
time, my kind remembrance of you all — wifliing you always to 22.

confider, that he who does not live up to the religion he profeffes,
deprives himfelf of all hope of happinefs hereafter.

May the grace of our Lord Jefus Chrift be with you all. Rell zy 24.
afTured of my conftant affedion.

22. The expreffion Maran-atha is Syriac; which language had entirely corrupted the
Hebrew after the captivity. It fignifies The Lord cometh ; namely to execute vengeance. After
the Jews had loft the power of life and death, they ufed to execrate with this curfe, fuch crimet
as were capital ; as much as to fay, Tho loe cannot punijh them, the Lord ivill. St. Paul there-
fore fpeaking of the apoftacy of profeffed chriftians, as of a crime not punilhable by human
laws, fays, alluding to this pradlice, Tho tnttt cannot punijh it, God 'will.

End of the First Epistle to the Corinthians.

SECOND EPISTLE

TO THE

CORINTHIANS.

8. An account of Paul's fuiFerings is contained in the xivth, xvith, and xixth chapters of
Afts ; feme of which happened in Greece, and foms in Afia. The apoftle fecms more parti-
cularly in the 9th vcrfe to allude to his being left for dead, after he had been Honed. See
Afts xiv, 19.

I'par-

PAUL, an apoflle of the Lord Jefusj and Timothy; to the
church of Corinth ; and to all the chriflians of Achaia ; grace,
and peace from God, and Chrift !

With thankfulnefs I look up to God, the Father of our bleffed
Lord — the Father of mercies, and God of all comfort ; for that
confolation in all my affliftions, which enables me to comfort
them, who are afflicled. For if our faith in Chrifl be the fource
of our worldly diflreffes, it is much more the fource of our fpiritual
confolation. It is a happinefs alfo to me to think, that my affilBlom 6.

and joys, are yours alfo j and that they tend to imprefs you with
holy fentiments on both thefe fubjeifls. For I doubt not, but
as you are partakers of the diftrefles, wliich often attend religion ;
you are alfo partakers of it's confolations. The diftrefles, of Which s. 9. lo.

.3. 4.

?•

7«

464 II. CORINTHIANS.

I particularly fpeak, are thofe I fuffered in Alia ; which were
indeed fuch, that if I had trufted in any power lefs, than in that
God, \\ho raifeth the dead, I fliould have been overwhelmed by
them. He can deliver in circumftances the mofl; defperate. He
hath often delivered me ; and I fully truft, that I fliall ever receive

,,, from him all proper deliverance. Your holy prayers alfo, I doubt
not, united with mine in obtaining my deliverance; as your praifes
will unite with mine in expreffing my thankfulnefs.

12. For myfelf, whatever my diflrefles have been from ill-difpofed

men, I have always had the teflimony of my own confcience,
that with honefty, and fincerity — through the grace of God, and
not in worldly wifdom, I have preached the gofpel of Chrift.

,,. You, in particular, are my witnefles of this; as you have often
acknowledged; and always, I doubt not, will acknowledge; con-

1.4. lidering my preaching as the means of your happinefs ; as I confider
your convcrfion as an addition to mine. In this I fhall always
rejoice; and efpecially in the great day of the Lord Jefus.
i6. In this kind difpofition toward you, I had determined to vifit

you a fecond time, in my way from Macedonia ; and to receive
your affiflance in my journey to Judea. At that time I fully

17. intended it : but they who are ready to put a bad interpretation
on all my adions, I find, accufe me of levity; as if I did not
intend, v/hat I affured you I did intend. God is my witnefs, I
did mean it : and neither in this, nor in any thing elfe, that I, or
your other paftors in Chrifl, have faid to you, have you been
deceived. The promifes of God are all founded in truth; and

2«

1 1 . By gift here the apoftle means deliverauce.

15. See I Cor. xvi. 6^ 7.

18. When a man plainly rjJfrOT^fl', ordeiiitii, or, (in the Hebrew language,) \i&6.\us yea, yea^
and nay, nay ; he was an honeft man. But when he affirmed, and denied the fame thing ; or
had his yea, and nay at the fame time, he was the contrary.

20. The connexion of thefc verfcs with the preceding ii difficult.

we.

• 11. CORINTHIANS. 465

we, who a6l under Chrifl-, ad under the influence of the fame

Holy Spirit of truth. The true caufe, I call God to witnefs, ^3

of my not coming, at this time, to Corinth, was tendernefs and
forbearance to thofe who have offended. I would not have it be 24

fuppofed, that I pretend to affert any dominion over your faith.
Your faith is unalterably eftabliflaed. All I v/ifh for, in this mat-
ter, is to contribute to your fpiritual joy. And for this reafon I
chofe to defer my journey, till all occafion of offence fliould be
removed. My comfort is in your joy: if I throw you into diftrefs, z.

I make myfelf unhappy. Inftead of coming to you therefore 3.

in perfon, I write this letter ; left that happy meeting, which I
expeded, fliould be turned into an unhappy one : for I know, that
you are partakers of my joys, and griefs.

The feverity of my laft letter towards the inceftuous perfon, 4.

coft me much afflidion, and many tears. I was grieved for the
diftrefs I had occalioned : but I thought it neceffary to give you
this inftance of my love. In my grief, I doubt not, but you all s-

had your fhare ; tho I do not fuppofe, you were all involved in

the occafion of it. 1 now think, that as the offender hath fliewn ^^

penitence, his puniftiment ftiould be remitted. Forgive him there- 7. 8.
fore ; receive him again into your communion ; and fliew him,
by not laying too fevere a hand upon him, that you love him, tho
you deteft his crime. The end of my writing is fully attained, 9-

when I have reftored this offender; and feen a proof of your obe-
dience. My forgivcnefs in Chrift fhall certainly follow yours ; 10.
for I know that defpair is among the devil's chief means of fe- u.
dudlion.

And now, my brethren, be fully affured of my earneft care, and
concern for you. If you want a new proof of it, know, that when

2. What tendernefs of fentiment the holy apoflle expreffcs here to his flock !
5. Tliere is a great difficulty in this verfe.

O o o I went

13.

466 II. CORINTHIANS.

I went to Troas, with a view to preach the gofpel ; tho I met
there a very ready acceptance ; yet bccaufe I found not Titus, from
whom I expefted an account of my Corinthian converts, I could
14- not reft ; but went in fearch of him into Macedonia. There I
found him — and there, I thank God, I heard that happy account
of the profperity of your church, which makes me triumph in
Chrift.
jj. 16. But ftill great is the difficulty of our miniftry. To fome we

are the means of life : while we increafe the guilt of others, who
continue incorrigible under our reproof. — Yet a gracious God,
I doubt not, will accept our fervices, with whatever fuccefs they
may be attended: for we have this inward teftimony, that we do
not corrupt the gofpel ; but preach it with fincerity, as in the
fight of God. — It is not however, I truft, neccffary for me to
fay any thing in my own defence ; or to procure, as may be required
from others, letters of recommendation to you, or from you. Your
. 3. converlion is our letter of recommendation, open to the perufal
of all — diftated by Chrift, tho written by us — not with ink —
nor like the law, on tables of ftone ; but with the Spirit of God

4. on your hearts. Such confidence have we in our miniftry before

5. God, and Chrift ! Not that we form this confidence in any
degree, on ourfelves : but truft intirely in God, who hath ap-

6. pointed us his minifters of the gofpel ; from whence proceedeth

14. See chap. vii. 6.

15. 16. The fenfe of thefe two verfes is not perfeiflly dear. I have tranfpofed them by
explaining the fixteenth firil ; which I think, renders them fomewhat dearer.

6. If^io hath made us, fays the text, able minifters of the New Teftament — not of the letter ; hut
of the Spirit. This expreffion hath given great latitude to certain interpreters of fcripture ;
who from her.ce think themfelves authorized in expounding what they pleafe in an allegorical
fenfe. Whereas, it is evident, the apoftle has nothing to do with the ivritings of the New
Teftament, which did not yet exift : but meant only to fhew, that the New Teftament, (or
chrilHan difpenfation) was fuperior to the law.

that

II. CORINTHIANS. 467

15. Mr. Lock fuppofes, St. Paul may pofllbly allude here to a cuftom, ftill among the
Jews in their fynagogues, of putting a veil over their faces, when the law is read.

18. This is a beautiful allegory. As Mofes by looking at the divine Shechinah, received
a luftre on his countenance ; fo we, by looking at Chrill in his gofpel, Ihould receive the
imprcffion of his glorious image.

O o 2 Jn

7. s.

10. u.

that life, which the law could not give. If the dilpenfation, and
miniflry of the law were of a glorious nature, (which was fuffi-
ciently fhewn by that luftre on the flxce of Mofes, which dazzled
the eyes of the people) how much more glorious may we fuppofe
the difpenfation of the gofpel, which was intended to compleat
it? If the law were glorious, which was defeftive, and could
.not favej how much more glorious is the gofpel, which makes
up all it's deficiencies ? There can indeed be no comparifon between
a difpenfation, which was always intended, in a due courfe of
•time, to expire; and one of continual duration. The minifters ,2.

of the gofpel therefore fpeak plainly, and freely it's great truths :
while Mofes, covering his face with a veil, fignified by that type,
that there remained ftill fomething behind unfeen. And this veil
is ftill upon the hearts of the greateft part of the Jewifh nation ;
who yet fee not the glory concealed behind. Nor can they fee 16.

it, till they embrace the chriftian faith ; which will fpiritualize j,_

their hearts ^ and at once fet them free from all the ceremonies
of the law, and the dominion of fm. In this holy religion, un- ,3.
veiled, we fee, as in a glafs, the image of our ^ Lord; and con-
forming ourfelves to it through the influence of his Holy Spirit,
are carried daily to new degrees of perfedion.

Under this fenfe therefore of the holinefs of the chriftian religion,
and it's miniftry, I perfevere through all oppofition, in the dif-
charge of my duty. Confcious to myfelf, that I ufe no deceit,
nor worldly arts of any kind, I addrefs the confciences of men

•3-
14. i:

10.

II.

12.

13-

H-

468 II. CORINTHIANS.

in all the honefty cf truth before God. It is impofTible indeed,
that any one {hould refift the force of this pure, and rational be-
lief; iinlefs his underftanding were firft difturbed by the wickednefs
of the world. We preach not ourfelves, my brethren, but Chrift
Jefus, our Lord. IVe are merely the minifters of the gofpel, re-
ceiving all our knowledge from that God, who with the fame
power, with which he commanded light to fhine out of dark-
nefs, hath illuminated our hearts with the rays of the gofpel,

and the bright image of it's blefTed Author. Confcious there*

fore of our own imperfedions ; and, at the fame time, of the
power of God, under which we adl ; we are afflidled on every
fide; yet always comforted: we are perplexed; but never in de-
fpair : we are perfecuted ; but never forfaken : we faint; but al-
ways revive. The fufferings, and death of our bleffed Lord, fland
threatening on one fide ; his glorious refurreftion exhorting on the
other. For as we die for his fake, we are confident alfo of living
through him ; and of being, through our death, the miniftring
caufe of your life, as well as of our own. Under all thefe worldly
diftredes, a fieady faith fupports us. Like the holy pfalmifi: we
cry out, tho ive are in the midjl of the forrow of death ; yet Jhall
liie ivalk before God in the land cf the living. Under the influence
therefore of this faith, we preach the gofpel; fully afliired, that,
that God, who raifed up Chrift from the dead, will raife us up
alfo, and all good chriftians with us.

4. It is farprizing that any interpreters fhould fappofe, as fome do, that God Almighty is
meant by the God of this ivarU; as equivalent phrafes are fo often applied in fcripture to
the devil.

13. It feems plain, that the apoftle alludes to the cxvi. Pfalm; which is a fong of delive-
rance ; and in which, as the apoftle fays, the holy pfalmift expreffes Ms joy, through the
influence of his faith. J ielieveJ, and therefore hivji I J^okeiu (See verfes 3, 9, 10.)

2. 3.4.

11. CORINTHIANS. 469

My fufFerings therefore in the caufe of religion, refpecfl two great 15.

ends — your good — and the glory of God. Hence arife our zeal, 15.

and perfeverance. Tho the body fhrink under the opprellion ; the
mind is ftrengthened more and more; and not fuffering itfelf to ,7.

be deprefled by the light afflictions of mortality, it rifes above
them. Unbounded by the vifible things of this world, it palles
their limits into the regions of faith ; where it contemplates the
glories of eternity. Our earthly tabernacle, we know, will foon
diffolve ; but it is our great hope, and confolation, that we flwll
have an everlafting one prepared for us hereafter. Our miferies
here make us wilh, in God's good time, for our heavenly abode j
where we may lay down the burthen of life for the joys of im-
mortality; of which God hath not only given us a promife; but ..
a foretafle alfo, by the infpiration of his Holy Spirit.

In the full confidence then of this, we confider ourfelves here, h.

as at a diftance from home. In this world our happinefs depends 7.

on hope; not enjoyment. We keep continually before us the g

profped: of our heavenly home ; where we fliall be prefent with
the Lord, In the mean time, we live preparing ourfelves with
our beft endeavour, for his gracious acceptance ; waiting for that
awful time, when w^e mud all appear before the judgment feat
of Chrift ; and receive our doom according to our deeds.

How deeply I have been influenced by thefe great truths ; and
how fincerely I have preached them from a fenfe of their importance
— God knows : and I hope you, who have had many teflimonies
of my fincerity op this head, will be able to vindicate me to thofe,
who may be too much governed by appearances.

6. Kno^jiiiig that i<:e are at home in the body, is a very bad tranfiation ; indeed it is direftly
contrary to the apoftle's meaning. Et^r^ssTE; Jigniiies jiroperly /ojouming, not ici/rg at home.
9. '^OMtwM^iia, fignifics I'omething more than 'we labour — it ii the height of our ambitwn.

Whether

10.

1 1.

12.

470 II. CORINTHIANS.

>3- Whether the dodrine, which we preach — the acceptarvce of the

Gentiles — be that wild do<Srine, which the Jews reprefent it to be,
let God be judge: but if it be the truth, yours is certainly the

'•4' gain. With what ideas of God's goodnefs can we fuppolc, tha.t

the mercies of the gofpel are extended only to a poyt of mankind ?
If Chrift died for all ; we mnft fuppofe, that all equailly want the

15- benefit of his death — the benefit of his laws — and the benefit of his

16. refHrredlion. Henceforth therefore all difference among nations

is done away. Our blelled Lord himfelf, tho once known Under
Jewifli diftindtions, is now no longer confidered in that liglit : and

«7' every man, of whatever nation, who receives the gofpel . faithfully,

by a thorough change of heart, and life, belongs to Chrift. The

Jewiili difpenfation is intirely abonfhed ; fuperfcded by the chriftian.

18. 19. ^j-j^g goodnefs of God hath reconciled the whole world to himfelf,

through Chrift : and we are the appointed minifters of this recon-

20- ciliation. This is all we pretend to ; exhorting you, as the' ambaf-

21- fadors of Chrift, to accept the gracious terms of the gofpel j and

through holy lives, to be reconciled to God, who hath accepted

CHAP. Chrift's death as an offerino: for fm. As his minifters alfo, we

VI. ...

>_>-.v~-^ intreat you not to receive the grace of God in vain ; but to remember

the words of the prophet, in which God promifes a day of fdvation

to the Gentiles j which day of falvation, be allured, is now fully

come.

For myfelf, it has been my conftant endeavour fo to live, as to
throw no fcandal on the miniftry of the gofpel. I have not lived

13. Some interpreters fuppofe, that the apoftle only alludes, in general, to the warmth and
tranfport, with which he fometitnes fpeaks. I think from what follows, from the I3thverfe j
to the end of the chapter, and to the third of the next, that the apoftle had the Gentiles in his
eye; and fome able commentators, efpecially Dr. Pyle, arc of the fame opinion. It muft be
cnnfefTed however that the pafTage is very obfcure ; and the tranfttion to the Gentiles rather
harih.

2. See Ifa. xlLx. 5, 6, 8.

a life

I. 2.

II. CORINTHIANS. 47:

4. 5.

a life of worldly enjoyment; but la a conftant ftate of fufFering,
either from the enemies of religion; or in the courfe of my minif-
terial labours. I have endeavoured alfo to unite the pradice of 6.

truth with the knowledge of it ; and to give my preaching force, 7.

not only by miracles ; but by a holy hfe. In the mean time, 8. 9-

uninfluenced by the favourable, or unfavourable opinions of men, I
pafs daily through that variety of contradictions, which are ever
incident to the life of an apoftle— living, and dying, at the fame time 10.

—perfecutcd 5 yet exalted— forrowful ; yet rejoicing— poor myfelf;
yet making others rich— deprived of every thing ; and yet poffeffing
all things.

To you my fpiritual children, I fpeak freely on thefe fubjeds. 1,.

My heart is open. But I fear the filial affedion is not equal to the ,2.

parental. Let me earneftly intreat a full return of that love which ,3.

J fhew. As the greateft: inilance of it, let me befeech you to 14. 15. i5.

have no communication with the wicked pradices of the heathen
around you. Nothing can be of a nature more oppofite to the
holy religion you profefs. Light is not more at variance with
darknefs ; than the abominable rites, and wicked lives of a heathen ;
with the holy worihip, and purity of a chriftian. A chriftian
church is the temple of God. The prophetic promifes of God's
dwelling among his people, and being their God, belongs now ,_.

peculiarly to them. As the Jews were ordered to leave the heathen
in ancient times ; fo are you now. Separate yourfekes, faith the ,3.

14. There is fometliing very expreffive in the original word, eT=-p^i;-/ym; : Be not like t-Mo
cnin:cds yoked together, and dran>jing in oppofite direHkn^. Such are the lives of a pious cliriftian,
and a wicked heathen.— The apoftle however cannot mean here to exclade all communication
between good and bad men. He plamly fliews i Cor. v. lo, that this could not be avoided.
His precept therefore goes no farther than to exclude his converts from joining in the idola-
trous rites, or other wicked praftices, of the heathen.

16. 17. 18. See Levit. xxvi. 12. \i^- lii. n- Jer. xxxi. i.

' Lord

472 n. CORINTHIAN S.

Lord now, as he did formerly: touch not the unclean thing; and I
liill receive you ; I will be a father to you ; and you Jl^all be fons and
daughters unto me-, faith the Lord. — '■ — Since then my brethren,
you have thefe holy promifes, let me exhort you to live fuitably to
them ; avoiding every impurity of life ; and improving in every
^' chriftian duty. Rejedl not thefe kind admonitions : but receive

me among your trueft friends — as one, who hath endcivoured,
by all means in his power, to promote your temporal, and eternal
happinefs.

3- And yet I fay not this from any doubts, or diflatisfaclion : for,
as I have often told you, you are my greateft joy. I could live, and

4- with you. What I fay, proceeds from my affeiflion to you: for
I glory in you ; and in all my diftreffes feel a comfort from the

5- 6. thoughts of your progrefs in the gofpel. And yet the diftrefs I

felt on your account in Macedonia,, before God gracioufly relieved

7' me by tiie coming of Titus, was very great. The account he

brought me of your penitence, and fmcere regard for me, was

indeed a comfort to me ; and eafed me of that diftrefs, which I felt

8. on having written my former letter. That letter, I find, gave

9- you the degree of forrow, which I wiflied. And I am now glad

I wrote it, as it brought thofe, for whofe particular ufe it was

>o- intended, to a fincere repentance. There are two kinds of forrow,

the religious, and the worldly. The latter produces no effedl. But

2. Some commentators confider the apoftle here as alluding to the deceits of their falfe
teachers. I think it more probable, that by a negative he means only modeftly to imply an
affirmative. I ha've nurongcd no man : that is, / ba-ve dene all in m-/ foi<:cr to ajjifi every man.

5. How afFeflionate is the diftrefs, which the apofile (hews in tliis, and in feme of the fuc-
cceding verfes ; alluding to the oppofitlon he had met with, and the feverity he had ufed,
which he feared might be too great. Without were /j->?i//>j^;— within wera fears.

the

Vlll.

ir. CORINTHIANS. 473

the forrow, which you rtiewed, had every fign of godly forrow. u.

It produced an earneft vindication of yourfelves — great diftrefs and
indignation at what had pafled — and a vehement defire, and zeal to
avoid every offence for the future. On my part be affured, that 12.

what I wrote, was not through any partiality to one, or diflike to
another j but merely from a concern for the good of the whole
church. This is the great foundation of my joy. Nor was la 13.

L'ttle happy to find, that you had occafioned the fame joy in Titus.
For as I had boafted of you to him, it could not but be a great i-i-

pleafure to me to find, I had faid nothing, but what he acknow-
ledged to be the truth. His affeiflion you have intirely gained by ,j.
that refpedtful fubmiffion, with which you received the injundliois
he brought. My confidence therefore in you is effectually fecured. ,5.

I mufl now make inquiry about colledlions for your poor brethren q u ^ p.
in Judea ; and muft: remind you of the charitable difpofition of the
churches of Macedonia j which have fhewn their liberality in the
midfl of all their afflidtions, even beyond their abilities ; and have
requefted us to accept their bounty ; and to take upon us the
diftribution of it. Theirs was an inflance of liberality even beyond
my expediation : but it proceeded from thofe, who had firft given
themfelves to the Lordj and were fully afiured, that we fliould
fuffer them to do only what was agreeable to his will. I thought
it proper therefore, that Titus fliould recommend this example
to you, in order to promote your liberality ; that as you have (hewn
yourfelves endowed with other chriflian graces, you may give an
inflance of this grace alfo.

You muft not however confider my exhortation, as a command.
It is meant only to encourage you not to be behind any other church
in proving the fincerity of your lovcj and in following the example
of your blefTed Saviour -, who, tho he was rich, yet for our fakes

made himfelf poor. But tho I give you no command on this

P p p • head;

lO.

II.

12.

474 n. C O R I N T M I A N S.

head; yet it is my advice to you, not to put off this good work
any longer. As it was talked of a year ago ; and as you fhewed
then an inclination towards it, you will now, I hope, compleat
it; and make a colledlion according to every man's abilities. To
make alms-giving an acJ ofrel'gion, it muft proceed from a willing

»3- mind. Yet I have no inclination to eafe others, by laying a

H- burthen on you : but to make that happy equality among you,
which is fo defirable among brethren. Your abundance, at prefent,
fupplies their need ; and their abundance, in fome future time,
'5- may fupply yours. Such was the wife diftribution of God, when

he provided for the necefiities of our forefathers : He that gathered
much, had nothing over ; and he that gathered little, had no lack.
^^- The fame fentiments of this matter fill the heart of Titus ; who

'?• wants not my exhortations to take the earlieft opportunity to vifit
iS. you. With him alio I fend another difciple, whofe eminent graces
19- are not a little diftinguidied among all the churches ; inafmuch
as he was the perfon appointed to affifl: me in the adminiftration
20. of their bounty — an office, which, among fo many cenfurers, I
2«. did not care to undertake by myfelf; as it is my conflant endea-

vour to preferve a fair appearance, as much as poffible even in the

*2. f^ght of man. With thefe two difciples I fhall fend a third,

who hath always fhewn himfelf very adlive in the affairs of the
golpel ; and is particularly defirous to vifit you, fince the pleafing

15. Exod. xvi. 18.

18. This other difciple is fuppofed to be St. Luke. Bui his prai/e in the go/pel, is not fup-
pofed to arife from his ^writing, but preaching it. His gofpel, it is thought, was not then
written.

19. Declaration of your ready mind. This feems rather difficult. We do not eafily underftand
how the bounty of the Macedonian churches could be a declaration of the ready mind of the Corinthians.
But in fome good copies inkut is read inftead of tf^tv, which fets all to rights. — The choice of
the churches is here made by the ;^«^-oTo«a, which fignifies the holding up of hands ; in oppoH-
tion to the yitty.^icia, or eleftion by the impojition of hands,

22. Suppcfed to be ApoUos.

account

g. See Pf. cxii, 9,

P p p 2 not

3- 4 $•

II. CORINTHIANS. 475

account I have given him of your fituation. If therefore any ^j,

inquiries are made with regard to thefe three difciples, be affared,
that Titus is my particular affiftant, and fellow-labourer; and
that the other two were engaged in a truft of the fame kind by
the Macedonian churches ; and are faithful minifters of the gofpel.
You will fhew them that kindnefs therefore, that is due to the 24
churches they reprefent ; and agreeable to that favourable im-
preffion of you, which I have given them.

As to your raifing a colleftion, I can have no doubt. I know
your ready zeal, which I have boafled of to the churches of Ma-
cedonia, with a view to incite the charity of others. I am only
afraid, that you may not be intirely ready; and for this purpofe
I fend thefe brethren to you, not to take your colkaionsj but
only to give you notice to have them prepared : left if any of the
Macedonian chriftians come with me, and we fliould find you
unprepared ; I who have boafted fo much of you ; and you, of
whom I have boafted, may both be afhamed together.

The particular fum, which is proper for each to give, muft ^

be left to every man's difcretion. Only this I muft fay in general,
that he who foweth plentifully, fhall alfo reap plentifully. Let 7.

no man however give from any motive, but that of a charitable s.

heart. Nothing elfe can pleafe that gracious Mafter; who is

able to add more and more to his liberal fervants who can

increafe their power of doing good here ; and (as the pfalmift fpeaks 9,

of the truely charitable man) give their rigkeoufnefs it's eternal

reward hereafter. May that God, who enableth you to do lo,

works of charity, reward you for them, among his faithful fer-
vants 1 And may he inrich you more, and more in thofe graces,
which redound fo much to his glory ! For your charity does

II.

J2.

476 II. CORINTHIANS.

not fpend Itfelf in it's firfl: intention, that of adminiftring to the
wants of the neceflitous ; but becomes afterwards the fource of
'3- praife, and thankfgiving to God, in which all thofe pious chriftians,
who are affifted by it, unite; while they look up to the great
Giver with gratitude, for your charity, as well as all the other
H- inftances of his goodnefs ; and join in prayers for you, the blelfed
15. inftruments of it. Thanks be to God for extending the in-

fluence of one virtue through fo wide a range -f- !

I. 2

I mufl now change my fubjedt. I am forry to find there are
flill among you fome, who reprefent me as a deceiver ; and fet
at variance my behaviour, when abfent, and prefentj making even
my bodily infirmities the ground of their offence. Such perfons
I fhould rather wifh to reclaim by gentlenefs, than treat with
apoflolic feverity. Why fhould they dwell upon the weaknefs
of my bodily powers ? Of what confequence are they ? It is

4. not through the powers of nature that I exercife my office. It

is not through them, but through the power of God, that the

-. prejudices of mankind are conquered — that all the vain opinions,
and reafonings of men are fubdued — that a profane, and idolatrous
world is brought to the knowledge of God — and that the flubborn
heart of man is opened by faith, and obedience, to the law of

$, Chrift:. From the fame high authority alfo I have the power to

punifh fuch offenders, as are not yet reduced to obedience ^ but,
notwithfianding the fubmifilon of others, flill perfifl in their op-

__ pofition ; judging by mere appearances; and forming opinions of

s. me by fuch rules, as they would not fubmit to themfelves. If
I fhould exert towards fuch perfons a little more of that authority,
which God hath given me to keep in awe notorious offenders,

-^ 1 I . . I 1 ■_.^.l . 1 I L I l ll . I. ^'. ^— ^^^

t In what a grand, and noble light the apoftle places alms-giving in thefe laft four verfes !

I fhould

K. 1 6.

17-

JI. CORINTHIANS. 477

I fhould not perhaps exceed my commiflion. It would tlien be 9. ?o. u,
found, not only that my letters have their weight, (which they
allow) but that my prefence alfo would be accompanied with au-
thority. I (hall not however imitate the vanity of thofe, who 12. ly. 14,
have no fcale of comparifon, but themfelves : nor boafi: of my
own gifts, which are merely diftributed to me by God for your
fake. I claim nothing myfelf, being enabled folely by God to
preach the gofpel among you. And not wifliing to build on the
labours of others, I have hope, that when your faith (hall be fully
eftabliflied, I may inlarge my views, and carry the gofpel into

regions flill more remote. Thus will all boafting ceafe, where

the glory of God is the great end. A man's own commendation ^g

of himfelf is of no value : let us endeavour to obtain the only
commendation worth our purfuit — the approbation of God..

Yet afcribe it not to folly, and vanity, if I fliould fpeak a little
of my own labours. Greatly concerned I am for you all, that
you may perfevere in the gofpel j and that you may never be pre-
vented by defigning men, from attending to it's plain, and fimple

truths. 1 hope you never will, till a better Saviour, a better

Spirit, and a holier gofpel be preached unto you. For myfelf, I
imagine my labours among you, are not inferior to thofe of any
apoflle. Inferior I may be to many in elocution, and addrefs :
but I take upon me to fay, I am inferior to none, in preaching
the gofpel in lincerity and truth.

But perhaps it may feem an offence, and be confidered as a
debafement, that I have laboured for my own maintenance, while
I preached the gofpel among you — that I received from other

16. Nci to hcaji of another man' i line of things made ready to our hand. This obfcure expreffion,
and others in this epiftle, feem to refer to fome particular perfon, who, through undue pre-
tences, had interfered with St, Paul's church at Corinth.

churches^

47S II. CORINTHIANS.

^. churches, and not from you — and that even while I was with

you, I received my maintenance from the Macedonian churches.
10. II. This indeed is the truth: and I make it my boaft. But if any

12. of you conceive it fliews a want of love to you, he is greatly
miftaken. The real caufe is, that I may take away all occafion
of reproach from thofe among you, v. ho pretend, tho nut perhaps

13. with truth, to this difintereltednefs themfelves. I fear there are
i^. fome fuch defigning men among you. Satan himfelf pretended
J5. to be an angel of light : it cannot I.e matter of wonder therf.fore,

if his minifters fliould follow his example; and draw on them-
felves a like deftrudlion.
16. Let me then in oppofition to thefe teachers, boaft a little of

17. 18. my own labours, however weak this boafting may appear. Whether
they glory in their Jewifli, or in their chriilian advantages, I

19. can place myfelf on an equality with them. Nor can you take
amifs my boafting, infomucii, as wife as you think yourfelves,

20. you fuftcr much more from your new inftrudlors. Your under-
2,. llandings are impofcd on; your poflellions are freely taken: your

pcrfons are infulted : and we, the apoftles of Chrift, are treated
with every reproach. Let me however alTume fome boldnefs in"
this matter ; and fliew them, whether, on a comparifon, I have

22^ not more to fay for myfelf, than they have. Can they claim

25. 24. z'. inore privileges from the law, than I claim .? — Or, if they claim
=''• 27- as minifters of the gofpel (allow my boafting) can they fliew

13. 14. i;. Let it all along be icmembercd, that thefe cenfures were made by an i/i/p:rcti
<po/iU. It does not belong to us to form fuch judgments.

24, !-ic. Many of thefe diftreffes, which the apoflle enumerates, are mentioned in the afts
of the apoftles. — The thirty-r.ine Jiripcs, he received from the Jews. They were inflicted
commonly with a fcourge of three thongs, and were tho u;moft that could be inflicled. See
Deut. XXV. 3. Beating •with rods was a pur.ifliment inflidled by heathen magiftrates, parti-
cularly the Romans. See Ads xvi. 23.

fuch

ir. CORINTHIANS. 479-

fuch labours as I have endured — the ftrlpes — the imprifonments —
the dangers by fea, and land — the various terrors of death — the
fatigues — the watchings — the want both of food and cloathing ?
Befides all thefe bodily afflictions, I am daily opprclled with thofs 28.

cares, which arife from an attention to fo many churches. This 29,

multiplies my diftrefles. Who in all thefe communities is weak,
whcfe weaknefs I do not feel ; and endeavour to affift ? Who is.
perverted ; and I am not on fire to recover him ? If any boafting 30.

be allowable, it may be allowable at leaft to boaft in fufferings. 31. 32
God knoweth the truth of what I athrm. My perfecutions indeed
began from the very firft moment of my preaching the gofpel^
when the governor of Damafcus, at the inftigation of the Jews,
endeavoured early to apprehend me ; and I evaded his fearch by
a flratagem. On that occafion, and ever fince have I been gra-
cioufly delivered by the goodnefs of God.

But on this fubjedi I have faid enough. To this I could add
vifions, and revelations. I could tell you of a perfon, who about
fourteen years ago, was carried into heaven j but whether in the
body, or in the fpirit, God only knoweth. There he favv, and
heard, what human language cannot defcribe. Of fuch glorious
revelations a man might boafl : but for myfelf, I will boaft only
of my infirmities. And yet, if I (hould boaft, I fpeak only the
truth. But I forbear; as it may occafion among my oppofers, a
difagreeable comparifon between fuch pretenfions, and my prefent

appear-

33. See AvHis ix. 25.

:. The apoftle fays, I ineiu a man in Chriji : but this is only a model way of expreffing
himfelf, whom he certainly meant.

7. Dr. Whitby, and other good interpreters, are of opinion, that by the thorn in theflijh,.
St, Paul only means his bodily infirmities. Indeed Dr. Whitby's arguments are fo ftrcng,.

that;

33-

CHAP.
XII.

480 II. CORINTHIANS.

appearance. Thefe bodily infirmities have, no doubt, been given
me by a gracious Providence to reprels that undue exaltation, which
might arile from fuch heavenly communications ; and mine adver-
faries have found the means to turn them to my difadvantage. I

3. have often earneflly befought the Lord to remove this evil from

9- me. But God affifts his fervants in his own way : and tho my

petitions were not granted in the manner, in which I hoped, I was
allured, tliat God's grace (hould be fufficient for me ; and that the
greater my weaknefTes were, the more evident would be the gracious
afiiftance, I fhould receive. I boaft therefore of infirmities, which

10. Ihevv that the power of Chrifc dwells in me ; for whofe fake, I can
even take pleafure in thofe infirmities ; and in that difgrace, oppo-
fition, and pcrfecution, which arife from them : becaufe, in faO:,
my weaknefs is the greatcfl indication of that heavenly Power,
that alTiils me.

»!• Thus you compel me to that boafting, which you ought to have

prevented by defending my charadler againil thofe who have maligned
me : for tho in myfelf I am nothing ; yet am I, through the grace

12. of God, on an equality with the fir/l apoflles. I have furely fliewn

among you, all the figns of an apoftle by refufing no labour in
preaching the gofpelj and by confirming the truth of it by miracles.

'3' In what inflance are you inferior to other churches j except in my

not receiving any maintenance among you ? This is the only injury

M- I have done you. I am now preparing a third time to vifit you ;

and I fhall adl then, as I have hitherto done, by putting you to
no expence on my account. It is you, not your polTelTions, that

that I think, they cannot be refuted. — In our tranflation the ihsni in tkejiejh, and the mcjjinger
of Satan are m.ide the fame. It (hould be tranflated, a thorn in the flejh; that the mejjingcr of
Satan, t^c. Some comment.itcrs fuppofe, and I think it is no unlikely conjedure, that this
thorn in the fleJh v.'z% particularly an impediment in his fpeech; the fame which difqualified
Mofes from fpeaking to Pharoah. Exod. iv. 10.

I aim

II. CORINTHIANS. 481

I aim at. I am like thofe parents, who lay up for their children ;
but will not fufFer their children to contribute any thing to them. —
What would I not fuffer for the fake of your happinefs ! — I only ,.,

wifli the return, which I receive, was equal to my love.

I know it hath been faid, that I fuffer others to draw money 16.

from you on my account, tho I impofe nothing on you myfelf.

Let them name any perfon, whom they fufpecft of fuch artful 17-

dealings. I fent Titus among you; and another difciple. Did 18.
either of thofe adt deceitfully with you ? Or can any one inftance
be fhewn, in which thofe difciples followed not the example,
which we have fet them ?

Think not that I want to apologize for myfelf. I fpeak before 19-
God, I have no end in what I fay, but your edification. I fear zo-
that I fliall find many among you fuch as I wifli not ; and that
they fhall find me, fuch as they wifli not. This will certainly
be the cafe, if thofe factions, and contentions continue ftill, which
I have reafon to believe did once exift : or if I ftill find among: ^'-
you that uncleannefs, and impurity, which I have fo often chap.
bewailed. In this my enfuing vifit I fhall certainly bring thefe J^^
linful profefibrs to a flrift account ; and hear what can be faid for
and againft them. What I told you before, I now repeat, that
if I find caufe of offence, I will not fpare ; but will in perfon give
thofe impure members of your church, that proof, which they
inquire for, of my power in Chrift. For as our bleffed Lord in
his human ilate fufFered all the weaknefles of humanity, and was

3. The apoffle feems to threaten that feverity, which was fometimes exercifed towards
notorious offenders. But it fhould be obferved ; firft, that this feverity was exercifed by
apojiles, under the immediate direftion of God ; and therefore cannot become a rule to us—
and fecondly, that the apoftle's threatnings feem generally to have been fo well direfted, as
Jto render the execution of them needlefs.

1. 2.

Qj] q afterwards

482 II. CORINTHIANS.

afterwards raifed to glory; fo we, his apoftles, however weak we
may appear as to bodily endowments, can through him exert the
power of God.

5. Inftead however of inquiring for a proof of Chrift in wj I

could wifh thefe members of your church would inquire after a
proof of Chrift in themfehcs — whether they are of Chrift's family —
or whether they are among thofe, who are difapproved by God.

. 7. For us, I truft, they will not find us of this latter clafs. But
let them confider us in what light they pleafe ; my prayer to God

8. is, that they may be approved. If they are accepted of God, they

need fear nothing from us : for it is not even in our power to

- cenfure thofe, who a6t in conformity to religion. It will prove

indeed the higheft pleafure to me, to find my hands thus bound

JO. up, as it were, by your penitent and holy lives. It is for this
reafon, that I give you notice of my intention to vifit you ; that
when I come, I may lay all feverity afide j and fhew you, how
much more God defires your repentance, than your punifliment.

In conclufion, my brethren, be afilired, that peace, and hap-
pinefs, and holy joy from God, will be the never failing con-
fequence of an increafe in chriftian perfedlion. Above all things,
let the grace of charity abound among you ; in which holy bond
the brethren here defire to be connedled wuth you.

The grace of our Lord Jefus Chrift, and the love of God, and
the communion of the Holy Ghoft, be with you all. Amen.

End of the Second Epistle to the Corinthians.

PREFACE

TO THE

EPISTLE TO THE GALATIANS.

.FTER St. Paul had left Galatia, where he had planted the
gofpel ; his new converts were feduced, as they had been in other places,
by certain judaizing chriftians, who taught the obfervance of the Jewifli
law, as necefTary to falvation. This was the firft herefy, as we obferved
before, that obtained in the chriftian church. The apoftle hearing of
it at Corinth, where, it is fuppofed, he then was, writes the Galatians
this epiftle.

He firft affures them, that the doflrines, he had preached, were
the fame, which the apoftles had taught at Jerufalem. This probably had
been denied : for it appears, as if thefe judaizing chriftians had reprefentcd

Paul himfelf as an upholder of circumcifion. (See chap. v. ir.) The

apoftle then, about the middle of the fecond chapter, begins his argu-
ment, by fhewing the fuperiority of the gofpel to the law ; which he
continues (anfwering objedlions as he proceeds) to the end of the epiftle-
He himfelf, when he was among the Jews (according to his ufual maxim
of heconiing all things to all men, that he might by all means Jave fome) had
obferved many of the cuftoms of the law ; which he conceived to be matters
of mere indifference. But here, when he writes to the Gentiles, who had
been feduced to believe thefe things neceffary to Jahation, he alters his
language; and, in pointed terms, ftiews them to be vain, and ineffectual.

Q^q q 2 ' This

484 PREFACE.

This epiftle is commonly fuppofed to have been written about the
year fifty-three. The fubfcription, at the end of it, from Rome, is mani-
feftly fpurious.

EPISTLE

TO THE

GALATIANS.

PAUL, an apoftle immediately by divine commiflion -, and all
the brethren, which are with me, falute the churches of
Galatia. Grace and peace be with you from God the Father, and
the Lord Jefus Chrift ; who died to deliver us from the effedls of
fin, through the goodnefs of God, to whom be glory for ever.-
Amen !

I am furprized to find you have already fhcwn fo much unftea-
dinefs in the profeffion of your religion ; and that you have been fo
eafily led afide by thofe, who pervert the gofpel. AfTure yourfelves,
there is no other gofpel befides that, which we have preached unto
you : and whoever takes upon himfelf, either to add to it, or
diminifh from it, fhall nioft aiTuredly incur the wrath of God.
Have I any interefl of my own, think you, in this matter ? Or am
I appointed by man to the office of an apoftle ? The gofpel, which

7. O yx triv ccX\o, is rendered very improperly in our tranflation, xi/^.V'6 is not another. It
Ihould be, lubich is owing to nothing elfe,

I have

lO,

II.

486 G A L A T I A N S.

12. I have preached, is not the invention of man. It was revealed to

13- me immediately from heaven. You know the charafter I once

14. bore in the church of God ; and the extraordinary zeal I had for

15. 16. the religion of my forefathers. But when God, in his mercy,

called me to preach the gofpel to the heathen, I made no application

i7« to any man for farther inflrudlion. I had not even a conference

with the apoftles at Jerufalem : but went into Arabia, and returned

18. by Damafcus. Three years afterwards I made a Ihort ftay with

19. Petet at Jerufalem ; where I faw none of the other apoflles, except

23- James, the Lord's brother. This, you may be allured, is the
21. truth. I afterwards went into Syria, and Cilicia : but was perfonally

--• '3- unknown to the churches of Judea. They had heard only of my

24- having formerly perfecuted the gofpel, and of my converfion after-
-C H A P. wards ; for which they glorified God. Fourteen years after, I went
-i_— ^__j again to Jerufalem with Barnabas, and took Titus with me; and

under the guidance of the Holy Spirit I communicated apart to
the principal apoftles there, the dodrines, which I preach among
the Gentiles ; that I might avoid, both for the paft, and future,
3. every handle of offence. But none of them thought it proper,

that Titus, who was of Gentile extraftion, fhould be circumcifed.

12. Ananias feems to have been the moll likely perfon to inftruft Paul : but if we turn to
the hillory (A<fi;s i.\'.) there is not a fylLible about Ananias's inftrufting him. He was alfo
certain days with the difciples at Damafcus: (Adts ix. 19) but we have no account of his
being inftrufted by them.

19. Brother fignifies here, only a near hii:fir.p.n. He was fon to the ^'irgin's filler, as is
commonly fuppcfed.

20. The apollle, in this account of liis proceedings, means only to Ihew, that he had not
received his doflrine from men. But he ailerts in a very folemn manner the truth of what he
faid ; becaufe his converfion was a vei v wonderful event.

.2. The apoflle fays, he commutikaud privately to them of reputation. The reafon of tliis
referve feems to be, that he feared giving offence, if he Ihould publifh openly among the 'Jeuis^
the abolidon of the Jewi(h ceremonies; and the reception of the Gentiles. The times, at
Jerufalem at leall, would not jet bear it.

G A L A T I A N S. 487

In our afTemblies were fome Jewifli zealots, who carne with no good 4. s-
intention. But notwithftanding my readinefs to comply on all
innocent occalions with the prejudices of others, I thought this a
point, which demanded great firmnefs. Thus the judaizing opinions
of thofe, who widicd to add the ceremonies of the law to the
gofpel, found as little countenance at Jerufalem, as they had found
before at Antioch. Nor indeed did the apoflles at Jerufalem, in 6.

the conference we had together, add any thing to my dodrine. On 7. 8. 9.
the contrary, they were fo fully convinced of the truth of my
apoftlefhip, that even James, Peter, and John received me as a
fellow-labourer in Chrift ; and deiired only, that, in my apofllefliip lo-

among the Gentiles, I (liould remember the poor in Judea, to which

I readily confented. Sometime after when Peter came to Antioch, n.

I freely oppofed him. He had not fcrupled to eat with the Gentiles ; 12.

till fome Jewifh chriftians coming to him from James, he was
afraid of giving them offence ; and temporifed with them more,
than appeared to me agreeable to the truth of the gofpel : and in 13.

this he was countenanced by fome others ; and even by Barnabas
himfelf. When I obferved this, I publicly told Peter, that, as 14-

he had fo far laid afide the Jewirti law, as to converfe freely with
the Gentiles ; it could not but appear flrange, that he fhould
incourage the Gentiles to obferve the ceremonies of the Jews.

In fa (3:, my brethren, even we, who have by birth -the privileges 15.

of Jews, acknowledge, that we are notjuftified by thefe privileges j 16.

but by the faith of Chrift. And for the fake of this juftification
we believe in Chrift; and relinquifti the law. If we feek juftification ,^_

10. The Jewifh poor, found a confiderable refource in the facrifices of the temple, on which
they greatly depended. But fuch of them as became chriftians, were probably deprived of
this advantage, and were rendered more neceflitous, than the poor in other places. We fee
St. Paul in fevcral of his epiftles flirs the Gentile chriftians to ma.ke colleflions for the Jewifh.

12. See Ads x. 28, and alfo xi. 3.

488 G A L A T I A N S.

by the law, what do we make of Chrift, by whom we pretend to

'^' be juftified ? Not furely the minifter of falvation. If I have recourfe

•19. 20. to the law, I acknowledge myfelf ilill unjuftified by Chrift. But

2'- by renouncing the law, I live through Chrift, who gave himfclf for

me, Otherwife, I fhould fruftrate the grace of God j and fub-

ilitute legal righteoufnefs inftead of the death of Chrift.

How is it then, that you, who have been fo fully inftru6led in

the caufe, and defign of Chrift's death, fhould fuffer yourfelves to

be fo ftrangely mifled ? Did you receive the mi rac ulcus gifts cf the
3- Spirit, from the law, or from the gofpel ? And after fuch heavenly

favours, do you exped: to be perfedied by cardial ordinances ? "V^^iy

. 4. have you fuffered fo much for the gofpel, if the efficacy of the

.5. gofpel be now relinquiflied ? The Spirit which hath been flied ;

and the miracles which have been wrought among you ; were they

derived from the obfervances of the law, or from the power of the

gofpel ?
6. Even Abraham himfelf was juftified by faith ; and is therefore

7- 8. in faft, the fiither of all true believers : for God, who from the

beginning, intended to juftify the Gentiles by faith, affiired him,
?• That all the nations of the earth fjoidd be bleffed in him. So that

you fee Abraham, and all who purfue his fteps, are juftified in
10. the fame manner. The law could not fave. It required flridl

obediejice : and as no man could pretend to this j no man, of courfe,
"• could be juftified by the law. A prophet under the law itfelf

12. tells you, that the jufl fiall live by faith. By the law therefore, it

is plain, they could not hve.

2. 2 Cor. xi. 4. I Cor. xii.

5. This appeal to miracles, at that early period, when fo many could have contradifted
the appeal, if it had not been jult, is a ftrong argument for the certainty of miracles.

6. S. 10. See Gen. xv, 6. Gen. xii. 3. Deut, xxvii. 26.
II. Habbak. ii. 4.

From

19- 2«

G A L A T I A N S. 489

From that curfe therefore, which the law could not avert, 13

Chrift hath redeemed us by fuffering the accurfed death of the
crofs : and hence the Gentiles, receiving the bleffing as Abraham's i ,

feed, have inherited the promifes through faith. Even a human 15

covenant is of fuch force, that no man can difannul it, or make any
addition to it. The covenant therefore, which God made with 16,

Abraham (and which by the very tenor of it was plainly reflrided
to believers) could not be altered by the law, which was given four 17

hundred, and thirty years afterwards. If the blefling had come by 18

the la^o ; it could not be derived, as it manifeftly is, from the
fromife made to Abraham.

It may be afked then. What end the law anfwered ? Why was
it given ?

It was given to reftrain wickednefs, till the gofpel fhould be
revealed; and the promife fhould take effed:. But from the very
mode of it's delivery, it could not be that promife. For Mofes
flood forth a mediator only between God, and the Ifraelites : whereas
God's original promife was univerfal ; it was that promife in which
all the nations of the earth were to be bleiTed.

Is the law then inconfiftent with the promifes of God ?

By no means. The law did not pretend to juftify. The whole
world was under fin, waiting for the redemption of Chrift : and
the Jewifh part of it were prepared by their law for that redemp-
tion. The law therefore in fad, was only a kind of fchool-mafter.

14. Deut. xxi. 23.

20. No-iv a mediator, &c. There are two parties in every covenant. God, and all the
nations of the earth, were the parties to the con) enant of promife. Afterwards, m x!s\z covenant
of the laiv, God, and the nation of the Jews were the parties. The covenant of tlie law
therefore could not difannul the covenant of grace, becaufe only one of the parties of that
covenant was prefent, namely God. A mediator is between two parties, as the text fays,
but God is only one of thofe parties.

R r r to

21.

22.

490

G A L A T I A N S.

24. 25. to lead us to the knowledge of Chrirt:. After the attainment of
26. the end, the means are no longer necelHiry. All are now the

27. 28. children of God, through faith in Chrill:. Baptifm is the bond
29. of this union. Diftinctions are abolidied. All are become one

CHAP ■ ^^ Chrift J in whom you, as well as the Jews, are the feed of
IV. Abraham, and heirs of the promife. Even we, who are the

I. 2. 3. natural defcendants of that patriarch, confider ourfelves, while we

continue under the legal difpenfation, in the light only of children
4. 5. 6. 7. under the difcipline of tutors, and guardians. The gofpel hath
now pronounced us of age. You alfo, who were before the fer-
8. 9. 10. vants of lin, are now adopted, together with us, into the fame in-
heritance. In the days of your idolatry, you ferved the only Gods,
you were acquainted with. But now, when you are the adopted
children of the true God, whence is it, that you wifli to put your-

II. 12. felves in bondage to the Jewifh law? Let not my labours among

you be in vain : but follow my example.

As far as I am myfelf concerned, I have no ground of complaint

1,3. 14. 15. againftyou. Amidfl all my perfecutions, and infirmities, you have ever

i6. treated me with the warmeil affedion. Do you then now conlider

24. What is in this verfe, called jujlif cation, is in the 9th and 14th, called a blejffing; in
the 18th, an inheritance; in the 21ft, righteeufne/s ; in the fame verfe life; and in the zzd,
a promiji.

27. The noble metaphor of the original, ha'vc -put on Chrijl, is too bold to be inferted in a
tame expcfition. On becoming chrillians, the apoftle tells his converts, tkey ha-ve put on
Chriji. — They are cloathed with him — God, when he looks at them, fees nothing, as it were,
but Chrirt.

4. His fan made of a ivomatt, exaflly correfponds with the original promife of a Redeem-
er — in 'C<^& feed of the --woman ; not cf the man. This can be faid of no perfon, but Chrirt. And
the exprefllon, ^\t feed of the 'uioman is unparallellcd in fcripture.

6. St. Paul perhaps alludes to a cuftom among the Jcwiih flaves, who were not allowed to
ufe the titles oi aliha, :ix\A imma (father, and mother) to the matter, and miitrcfs of a family.
Thefc words l;ad then a more inlarged meaning than with us.

13. What the particular infirmity was, of which the apoftle fpeaks, v/e know not: but,
it is piobable,. Kc mc^ns, what he elfewhcrc calls a thorn in the flejh : fee 2 Cor. xil. 7,

G A L A T I A N S. 491

me as an enemy, becaufe I fpealc freely to you ? Take care, left 17.
your new teachers mean only to exalt themfehes by infufing pre-
judices againft lis. You have fliewn your affedion to me, when 18.
I have been with you : give me equal inftances of it in my ab-

fence. For you I feel the pains of a fecond birth ; that you may 19.

become the children of grace.— —Heartily do I wifh to be prefent 20.
with you ; that I might accommodate my difcourfe to your real
circumftances ; for indeed I have my doubts about you.

But let me alTc you a queftion. Will not you, who profefs 21.

fo great a reverence for the law, be influenced by it ? There you 22.
read that Abraham had two fons — one by a bond-maid ; the other
by a free woman : and that the former was born in the ordinary 23-
courfe of nature; the latter, in confequence of God's extraordinary
promife. This we interpret as an allegory. The bond-woman 24- 2
reprefents the law j and the free- woman the gofpel. We chriftians 26. 27.
therefore, as Ifaac was, are accounted the children of the pro- jo.

mife J and as fuch we inherit the ill ufage, which Ifaac met with. 30.

17. Hfi«; inftead ofvuen;, as we find it in fome copies, makes much better fenfe.
20. In the original, it means, that I might change my 'voice — (a^^«|«( (fu.r,%) that is, accord-
ing to the matter, whether I commend, exhort, or threaten.

23. Gen. xviii.

24. St. Paul probably conftrufls this allegory on Ifaiah liv. i.

29. This is commonly interpreted of the ill-ufage, which Ifaac received from Iflimael-;
(Gen. xxi. 9) In what it confided, we are not told. The fhort Mofaic account only fays,
that Ijhmael mocked. But from the whole tenor of the hiftory ; and from the apoftle's applica-
tion of it here, we are led to fuppofe, the cafe to have been this. Ilhmael had been brought

up by his mother Hagar, under the notion of being the child of promife. Hagar herfelfwas
fo exalted with this idea, that (lie gave early offence to her millrefs Sarah by her behiviour.
And tho Ihe appears to have been more decent afteru-ards ; yet we may well fij i-cfe, (he
never let the idea drop ; and that it was alfo fufHciently inllillcd into I(h.na'--1." Vr'hen there-
fore Ifaac was born, which was about thirteen, or fourteen years after the birth oflihmne.,
we may well conceive ho-.v great the difappointment was ; and that both the mother, and the
fon would be naturally inclined to fiiew thcjr dillike on all occafioni to the rc.i! heir of the
promife.

R r r 2 But

3- 4

492 G A L A T I A N S.

But what faith the fcripture ? Ca/i out the bond-woman, and her
Jon ; for the fon of the bond-ivofnan fall not be heir with the fon of

31. the free -woman. So then, my brethren, we are not the children
of the bond-woman, or the law; but are freed from it's obhga-
tion, by becoming the children of the free-woman, or the gof-

pel. Maintain therefore that liberty, which you have received

from Chrift j and fubmit not again to the yoke of bondage. While
you expedl juftification from circumcilion, you can never receive
it from Chrift. The law demands perfedl obedience. He there-
fore, who expeds juftification on this ground, gives up all claim

5. 6v to it from grace ; which is the chriftian's peculiar hope. With
him circumcifion, and uncircumcifion are indifferent matters : the
only anchor, on which he refls, is that faith, which produces real
love to God and man.

-, 8. You had once indeed juft notions of religion. How is it, that

you have now loft them ? Not certainly through your firft in-

10. ftruilor. But a little leaven will eafily infedl a large mafs. I

truft in God however, that you will be reflored to a right way
of thinking ; and that the fins of thofe, who diflurb your faith,
may rell on their own heads, not on yours.

11. Confider the perfecutions I have met with from the Jews. Are
they not teftimonies, think you, that I preach no Jewifh doc-

12. trines ? — I would to God, that every caufe of feduftion were re-

13. moved from you ; and that you would confider yourfelves as called
into a flate of liberty. Only fuffer not your loofe affedtions to
take advantage of that liberty ; but let your mutual love be fhewn

H- in mutual good offices. For the whole moral law is fulfilled in

7. Te do run ivell ; imIo did hinder you ? ETfEKtre, and emua^i are Olympic expreflions. Lite-
rally they fignify, You did run nuell ; lubo crojfed, or confounded your coiirfe ?

13. The words I ivould they luere ewn cut off, allude probably to thofe ecclefiaftical cenfures
of excommunication, which iheapollle elfcwhere calls, delivering o-vir to Satan.

this

23- 34.

G A L A T I A N S. 495

this one precept ; Thou J/jalf love thy ?ieighboiir as thyfdf. But if ij.

you are continually injuring each other, you provoke a return;

and a circulation of ill-offices of courfe fucceeds. The fpirit cf ,5.

the gofpel alone can fecure you againfl thefe unruly affed:ions : it

adls in continual oppofition to them; and if you live under it's ,,. ,

blefled influence, you may be faid, in one fenfe, to be above all

law.

But take care, again I befeech you, that the gentle fpirit of 19

the gofpel lead you not into any impurities take care, that your ^^

lives be not marked with any of thofe deteflable charaders, which
mark the lives of the heathen — and that nothing either fenfual,
or malevolent, may be feen among you. Pure charity, with all
it's attendant graces, are agreeable to every law. We chriftians
fhould crucify, with our Saviour, all our fmful aifedlions. If the
Spirit gives us life, it fliould of courfe guide our a(!^ions.

On the other hand, my brethren, I would not have yoa vain, 26

and conceited ; provoking each other by the afFcilation of fuperior
piety : but if you obferve any thing ofFenfive, let the offender be
rebuked with gentlenefs ; confidering, that you alfo yourfelves are

17. The apoftle, in this verfe, defcribes that internal conflift, which every true chriftian
muft feel; and without which he ought not to fuppofe himfelfa chriftian. The imperfe(flions
ofthis mortal (late can never befointirely overcome, but that we muft, if we are fmcere,
feel in ourfelves this conflift. If we do not, we may fairly conclude, we are fuffering our-
felves to be carried down the ftream without refiftance.

19. The apoftle had given the fame caution in the 13th vcrfe ; and not without great reafon
is the idea imprefled : for we have often feen, both among ancient, and modern fanatics, a
ftrange mixture ofy^/r;Vfffl/, and c^rna/ love.

20. C)a,-«axK» fignifies poifoning, as well as I'.itchcraft,

21. Ki-fioi fignifies thofe diforderly revellings fo common among the Greeks.

22. Here all chriftian graces are mentioned as the fruits cfthe Spirit, And no doubt every
go^od difpofition is wrought in us by the Holy Spirit of God. Our own endeavours mull
undoubtedly be ufed. But if we believe the word of God, we muft believe that his Holy
Spirit will carry us to much greater heights of virtue, than any endeavours of our own. At
the fame time, this reflexion will teach us humility..

liabla

0. 21.

494 G A L A T I A N S.

2. liable to temptation. Thus, like true chriflians, kindly bear with

3. each other. He, who thinks the moft highly of himfelf, may
have the greateft reafon to acknowledge, he hath been deceived.

4. But let every man examine himfelf; that he may have a real caufe

5. for rejoicing ; which a comparifon with another cannot furnifh :
for every man muft anfwer for himfelf.

6. 7. 8. 9. Be properly obfcrvant of the wants of your teachers. God re-
quires this mark of your fincerity. As the hufbandman hath the
recompcnce of his harvefl for his feed; fo fliall you from thefe

10. temporal things, reap fpiritual. During the fhort time we live
in this world, we fliould employ ourfclves in a6ts of kindnefs
to all ; but our fellow-chriflians demand our particular attention.

11. You fee how long a letter I have written to you with my own
,,2. hand : yet before I conclude, let me add, that they who would

fcduce you to the obfervances of the Jewilli law, do it folely to
J 3. avoid perfecution for the fike of the gofpel : for they themfelves,

tho circumcifed, do not obferve the law; but prefs circumcifion
on you, merely that they may glory in having made you profelytes.
But God forbid, that I fliould glory in any thing, but in the crofs
of Chrift ; through which the world is crucified unto me, and
I unto the world. As I juft obferved to you, circumcifion, and

10. Chriilians, at that time, were neglefled by all people, but themfelves : it was neccffary
therefore for them to be more attentive to each other's wants.

1 1 . Some critics tranflate this v;rfe (as the words, they fiy, mod* properly import) Ton
fee in what large letters I ha-ve nvrilten : fuppoCng that the apoftle was not well ftilled in the
Greek charafter ; and ftiewed his affeiftion in writing in a language, which he wrote fo uni-n-
fi!y. Theophylaft, Whitby, and Dodderidge are all of this opinion. I own I prefer the
other interpretation : and indeed it appears improbable, that a man of fo liberal an education,
as St. Paul, born too in a Grecian city, and converfant in the Greek poets, (hould he unOcil-
kd in writing the Greek charafter.

12. The early emperors allowed the 7^i!f, throughout the empire, to exercife their religion ;
T^<A cir::,mc':f:d cb,ij}tans Were corf'd^re.i as Jeix! : \i und-.-cwnclfid, they were perfecuted.
This remark will throw great light on this text, and foms others.

uncircumcluon

14.

G A L A T I A N S. 495

uncircutncifion are indifferent matters. A thorough change of
heart, and Ufe is the only real badge of a chriftian ; and where id,

this is found, there will alfo be found the true Ifraelite ; and the
peace of God will reil: upon him.

Let no one then for the future, injurioufly fufpedl me of judaizing. :j.

The perfecutions I daily fuffer, and have fuffered, are fufficient
teftimonies of my fidelity to Chrift.

The grace of our Lord Jefus Chrifl be with you all, my bre- ,3,

thren. Amen !

17. Some interpreters fuppofe, the apoftle alludes here to fears, or marks from ill ufage
on his own body ; which might be faid to referable thofe brands, with which foldiers, or flaves,
were often marked.

End of the Epistle to the Galatiams,

PREFACE

T O

St. Paul's Epistle to the EPHESIANS.

H O the authenticity of this epiftle hath never been difputed ;
a queftion (rather indeed of modern, than of ancient date) hath arifen
about it's infcription; fome contending, that it fhould have been in-
fcribed to the Laodiceans. But Dr. Lardnr, among others, hath faid
enough to reftore it's ancient title.

The apoftle's defign, in this epiftle, is, firft, to fliew the great end
of the gofpel — that it was intended to be preached to all mankind — and

that he was appointed the preacher of it to the Gentiles. From hence

he proceeds to exhort his converts againft the pradlices, in which they
■ had formerly lived ; and which, as chriftians, they had renounced ; fraud,
and deceit o^ every kind ; and the pollutions of the world. — He next
touches on relative duties ; and concludes with arraying his converts in the
armour of a chriftian.

The great fcope therefore of the whole is, firft, to inculcate the doc-
rines of the gofpel and fecondly, the duties of it.

This is fuppofed to be the firft epiftle, which St. Paul wrote, after
he had been brought to Rome, on his appeal to Caefar.

Sff

EPISTLE

TO THE

EPHESIANS.

CHAP T3^^^' ^" apoftle by the will of God, to the church of Ephefus,

I- JL grace, mercy, and peace !

1.2.3.4.5. Bleffed be God, who hath called us to the hope of everlafting

6. 7. 8. 9. life, and adopted us, before the foundation of the world, to be his

children in Jefus Chrift-f. With what gratitude fhould we confider

this great ad: of mercy ; and for ever praife that gracious Being, who

10. in his eternal goodnefs hath declared a method of forgiving the fin of

man

t Some expreflions in the 4tli, 5th, .ind iith verfes, are among thofe, which chiefly give
cccafion to many unguarded things, wliich have been faid on the doftrine of predeftination.
In thofe paflages, I think, nothing is more evident, than that the apoftle has not the leaft
reference to the cafe of particular perfons ; but only in general to Jews and Gentiles ; which
latter God had determined, from the foundation of the world, in his own good time, to ehSl,
or admit to all the bleflings of the gofpel. The apoftle indeed (ver. 4) fays t.v^, tho he is
fpeaking of the Gentiles. — Mr. Lock has a very long, and ufeful note on this paflage, in
which he fhews plainly, that " St. Paul, who was the apoftle of the Gentiles, did often, in
" an obliging manner, join himfclfwith die Gentile converts, under the terms its, and iw,
" as if he had been one of thsm." See Mr. Lock's note on this pafTage.

10. We do not perhTips underftand the full force of the words, 'which are in heanien, and 'which
are in earth. Some underftand by them, Jeius and Gentiles ; others the dead and living ; but the
noblcft idea, I think, is this — The angelic and human nature were once in harmony, and in fub-

jeftion

E P H E S I A N S. 499

man through the death of a Saviour — a difpenfation not partially
diftributed ; but taking place immediately on the fall ; and compre-
hending the whole race of mankind. The Jews were firft called: n. 12. 13.
afterwards the Gentiles j who may be affured, from receiving the
fame gifts of the Spirit, that they have received alfo the fame inheri-
tance, and redemption.

It is the conflant fubjedl of my prayers, and thankfulnefs, that 'S- '^- '7-
you may continue in union with Chrift ; and that your minds may
be inlightened more and more by contemplating the greatnefs of
this difpenfation; and the wonderful events, efpecially of the refur- ^°- ^^■
redtion, and exaltation of Chrift, whereby God hath united unto 22- 23-
himfelf, the whole race of mankind in one, vaft, comprehenfive
fcheme of falvation.

Remember then, that abyfs of darknefs, from which you have ^ ^-^ ^•
been delivered — that flate of fin, and corruption, in which you < — v — '
once lived ; and then confider that ilate, to which you are now 5'. If
raifed. Chrifl's refurreftion is an earnefl of yours — of that double
refurredlion, firft from fin ; and fecondly to eternal life ; which is
through the goodnefs of God, your promifed inheritance. Confider 3. 9. 10,
it therefore always as the gift of God's goodnefs. Claim nothing
on your own merits ; but all from the grace of God, in Chrifi: ;

jeftion to the Son of God. Man afterwards becoming difobedient broke off from this great
fociety, till in the fulnefs of time, -God gathered together in one, all things in Chnft, bothiuhich
are in hea-ven, and ixihich are on earth. I have not however expreffed this idea in the expoCtion,
as it is not the interpretation moft generally received.

13. A£ts xi. 17.

19. 20. Mr. Lock, and others obfervc, and I think, with great appearance of truth, that
the apoftle feems labouring in thefe verfes, to exprefs the greatnefs of his ideas : 7» to •jTrif^aJAti

21. Thefe abftracl names principality, fo-iver, might. Sec. fignify, in the eaftern language,
thofe who are invefted with them.

2. The Jews had,a notion that the air was inliabited by evil fpirits ; and Mr. Mede thinks,
St. Paul favoured that opinion.

S f f 2 through

:oo

EPHESIANS.

JS-

through fiilth in whom you are enabled to perform works acceptable
to Him.
n. 12. 13. Remember alfo, that you are now equally admitted with the Jews
to all the bleflings of the gofpel. Tho you were before ignorant
even of the firil principles of religion, you are now raifed to a
level with the peculiar people of God. All thofe rites, and cere-
monies are abolifhed, v^'hich diftinguifhed the Jew from the Gentile.
16. 17. 1 3. Both are reconciled to God in Chrift. To both the gofpel of peace
10. 20. 21. ^5 preached; and through the fame Spirit both have equal accefs
2*' to the Father. You are therefoje no longer foreigners; but members

of the church of Chrift — that univerfal church, founded upon
prcphets, and apoftles, in which Jefus Chrill: himfelf is the chief
corner-flone ; and in which God, by his Holy Spirit, will now
dwell ; as he once inhabited the temple of the Jews.

The adoption of the Gentiles is one of the great dodlrines, which
I am commiflioned to preach ; and for preaching which I am now
a prifoner. From God this office was affigned me. From that
great fource of truth, I, unworthy as I am, was commiflioned to
tell the Gentile world (what they had no conception of before)
that they are heirs with the Jews, in all the promifes of the gofpel.
I am commillioned alfo to explain to them the nature of thofe holy
promifes ; and of their accefs to the Father through faith ; which
great fcheme of religion, tho propofed from the beginning of the

12, Hai'ing no hope : that is no influencing hope, for fome hope the heathen had.

14. The middlemiall of partition, alludes to the wall, which feparated the court of the Gentiles
from the interior of the Jewifh temple.

18. The word tt^wcLyuyn alludes to the cuftom of introducing ftrangers into the prefence of
a prince.

20. Some fuppofe, that St. Paul in this, and in other paffages, in which he alludes to archi-
tefture, accommodates himfelf to thetafteofthe Greeks, among whom architefture was in
fuch efteem.

4. St. Paul often fpeaks of the calling of the Gentiles, as a myftery.

world.

10. II. 12.

E P H E S I A N S. 501-

world, is now firfl revealed; to the wonder, and juil aftonifliment
of all the intelligent part of the creation of God.

Confider my fufFerings therefore as the fource of your advantages, js- '
I thank God they are. I repine not at them. I bow my knees to
the Father of heaven, and earth, intreating him to perfedl his work; »6-
and by his blefled influence to form in your hearts the true gofpel-
fpirit of faith and love. I pray, God give you as full, and com-
prehenfive a knowledge of chriftianity, as we mortals can attain !
and fill your minds with his wonderful mercies, and goodnefs
through Chrift ; for which every thought of our hearts fhould be
imprelTed with gratitude and praife !

Let me then befeech you, to make your lives anfvverable to your
profeflion ; and to live with that meeknefs, and unity among each
other, which becomes chriflians. You all form one body ; are
diredled by the fame Spirit ; have one hope ; and one Saviour ; one
faith; one baptifm ; and one God; the common Father of all. —
It is true, in this great body, there are various diflributions of God's
grace; to which the holy pfalmift alludes, when mentioning the
Meffiah's triumphant afcenfion, he fpeaks of his giving gifts io
men, (which by the way, is a proof of the reality of Chrift's death ;
for if he rofe, and afcended ; he muft: firfl: have died, and been

18. The breadth, and length, and depth, and height. This text is often taken notice of, as
very expreflive. Bodies have only three dimenfions, breadth, length and depth ; but the apoftle
meafures tlie laft as it were back again, from the depth to the height ; expreffing, the depth
from which we are delivered; and the height- to which we are again exalted.

II. Pf. Ixviii. 18.

9. 10. There is great difficulty in the connexion of thefe verfes. I have given Mr. Lock's
interpretation, which feems to me the beft. — The unbelieving Jsws, it is certain, would not
hear of the death of the Meffiah ; and ufed to urge the abfurdity of it to the Gentiles. St.
Paul, in this very epillle, dwells upon the neceffity of it (II. 13. 14. 15^ 16) and here
having produced a text of fcripture for another purpofe; he juft, by the way, applies it to
that argument.

buried :)

18. 19. 20.
21.

502 E P H E S I A N S.

It.

20. 21.
23. 24

2C. 2f

(

I. 2.

6. 7

buried:) fome he appointed prophets, others evangelifts and teachers j
12. 13. 14. all of whom are neceffary to eftablifh the church — to oppofe errors —
j^ j6, and to compleat the great fcheme of chriftianity.

17. Let me exhort you therefore, as members of this great body, to

18. lay afide all the finful errors of your paft lives. While you were

19. involved in blindnefs, and ignorance, you were polluted with every
22 kind of wickednefs, and fenfuality. Remember the profeflions you

have made as chriflians, that you would throw off your old habits,
6. 27. and become new men. All grofler fins againft your neighbour—
• 29. 30. faidiood — theft — exceffive anger — corrupt converfation — malice — and
bitternefs of every kind, are I hope, among the firfl heathen practices
3'- 3»- you relinquilh. Be gentle therefore, and merciful, and kind to
CHAP, each other ; imitating that Saviour, who died to redeem you ; and
that God, who hath forgiven your fins.
3- 4- 5- Let all impurity like wife be avoided, as well as fins againft your
neighbour. The philofopher of this word may excufe impure prac-
tices under the name of natural inclinations. But afliare yourfelves
8. they are utterly inconfiftent with the kingdom of Chrifl. Suffer

13. 14. 15. 16. I have in thefe verfes, agreeably to the method I follow, jufl given the
fcope, and connexion of what appears to me the apoflle's argument ; but I cannot pafs by,
without remark, that beautiful, and pleafing comparifon, which he makes between the growth
ofachriftian, and the natural growth of the human body, " We are no more children, the /port of
paffions, anil prey of dfigning men : hut <we gro~M up in Him, from ixihom the luhole body is joined
together, and compalled by that avhich e'very joint fiipplieth, making increafe, according to the effeSlual
woorking of every part ; till nice come, in the unity of the faith, andknovjledgeoftheSonofCod, unto
a perfef} man — unto the meafure of the fature of the fidnej's of Chrifi."

24. St. Pauloften fpeaks of the re</^/»///c»ofman through Ghrift, zs ■proiMcmgz nenu creation.
KTijSijTa is here ufed in that fenfe. Again, in z Cor, v. 17. Ka\n xtis-i; has the fame meaning.
Again in Gal. vi. 15. and in other places.

3. By 7rA6o>i|ia, in this verfe, inordinate dcfires feem to be meant. See Dr. Hammond on

this place, and Parkhurft's lexicon. So in the 5th verfe, the word co'vetous (hculd be an

unclean perfon. As lewdnefs and idolatry were fo much praclifed together by the heathen,
jhey are often brought together by the apollle.

not

II. 12.

E P H E S I A N S. 503

not yourfelves again therefore to be involved in that darknefs, from
which you have been delivered. You have now a glorious light
to dired: you. But if it does not fhew you, that all Gentile im-
purities are intirely oppofite to the fpirit of the gofpel, you are
yet in darknefs. Nothing but a dired oppofition to thefe can
make you acceptable to God. Abhor therefore all fuch impurities ;
which it offends decency even to mention : and confider your- '''""
felves as called by the great prophetic voice, " Awake thou that
fleepeft, and arife from the dead, and Chrift fhall give thee light."
Leave therefore the folly of this world to it's children; and ac- ,j. 15. ,7,
commodate yourfelves to the wifdom of the next. Too much of
your time hath already been fpent in fin : be the more earnefl to
improve what is left. Let the heathen have recourfe to riot, and 18. 19. 20.
intemperance in their joys : let yours fpring from a purer fource —
gratitude, and thankfulnefs to God ; that true melody of the heart,
which nothing earthly can raife.

Let forbearance, humility, and a general fubmiflion of your 21.

inclinations, and humours to each other, reign among you.

12. The apoftle is here probably alluding to the myfteries of the heathen ; their cfTn^r.-ra. ;
and feme have obferved a farcafm in what he fays. He calls them things not to be Jpaken
of — but not becaufe they were too/ncreti; but too infamous.

14. It is probable the apoftle alludes to feveral paflages in the prophet Ifaiah, which bear
this fenfe ; tho none of them exaftly in thefe words. The paffage moll fimilar is chap. xxvi.
19. But the apoftolic writers often quote from memory, and obferve the fenfe, rather than
the words.

16. Almoft; all interpreters confider this verfe ( redeeming the time, hecau/e the days are evil)
as a Icfibn of worldly prudence. Perfecution will arife againft you, therefore aft difcretely.
But I own I cannot fee any connexion between this fenfe, and the context. — Befidcs, it fcems
to be an unneceflary leiTon. The converts, to whom this advice is direfted, were fo far from
difcovering too intemperate a zeal for religion ; that the apoftle found it r.cceffary to caution
them even againft Jewifh rites, and heathen abominations,

18. 19. Many interpreters fuppofe the apoftle is here alluding to the Bacchanalian orgies ;
.and that he prefcribed pfalms, and hymns, inftc.-.d of the wild, and frantic fongs, which were
fung in thofe proceflions.

Let

1. 2. 3- 4-

504 E P H E S I A N S.

?2. 25. 24. Let the married ftate be obfervcd with all fandiity; and be con-

2C ■ 26, 27 .

28. 29. 30. fidered as an emblem of the facred union between Chrift, and his
3'- 32- 33- church — of that love and tendcrnefs, which flows from one; and

of that fubmifllon and refpedl, which arc due from the other, -f-
Let the duties of children and parents be mutually obferved.

If the former are taught obedience ; let the latter lay a foundation

for it, in gentlenefs, and religious inftrudtion.
5. 6. 7. 8. Let the fervant obey his mafter, not on any worldly principle;

but under a fenfe of his duty to God, from whom he experts his
p. recompence. On the other hand, let not the mafter think, him-

felf free from obligation : but let him behave on all occafions

with humanity to his fervant ; confidering that he alfo has a Mafter

in heaven, who is no refpedler of perfons.

To conclude, my brethren, exert ftrenuoufly thofe endeavours,

which will be further aided by the divine grace. You have not

only the oppofition of wicked men to combat; but muft exped:
,3. alfo the oppofition of wicked fpirits. Put on therefore that divine

armour, which the gofpel hath provided. It will ferve you in

every exigence. Let truth, honefty, and fincerity furround you

like a military belt. Let a good confcience be your breaft-plate;

and a peaceable difpofition, like greaves, defend your fteps. But

10.
II. 12.

14.

»S-

f The apoftle dilates fomewhat more on this allufion. Two things feem evidently to have
ftruck his attention. He feems at firfl: to have had nothing in view, but to exhort men to
lo've their I'ji-jes, as ChriJ} loved the church : but being ftruck with this latter idea, which
contains the greater truth of the two, he carries on the fimilitude farther, than he at firft feems
to have intended.

2. If this be the /rji commandment 'vjith promi/e, fays the Popifh cafuill, then it is plain the
fecond commandment of the decalogue, in v/hich there is a promife likewife, Ihould be
abrogated. — May we not, with ratlier lefs violence, fuppofe the apoftle means here, a.parti-
cuhr, or /pedal promik ^ The declaration in the fecond commandment, that God ■wi/l Jhew
mercy to thoufands that love him, and keep his commandments, is not fpecific ; bat expreflsd in
gener.il terms. It relates to all the commands of God in general.

g. Forbearing threa/ning—t\ia.i is, forbearing that domineering, haughty language, which
is lO contrary to the fplrit of the gofpel.

let

EPHESIANS.

5^:

1 6. ^ench all the fiery darts. The apoftle aUudes to miffile weapons, often ufed, with
burning flax wrapped about them.

1 8. Bp. Wilkins in his treatife on prayer p. 39, explains the expreflion, -watc/jiag tbercum^
ivitb all perfeverance, &c. as an infiruaion to take every opportunity of reading, meditation,
company, &c. to gather up conftantly proper materials for prayer ; which is an excellent lejfon
10 a chriftian, wiiatever may become of the inicrpretatkn.

19. That utterance may be given me ; fee a note on 2 Cor. xii. 7, and Gal. iv. 13.

End of the Epistle to the Ephesians.

>7.

let the fhleld of faith — a firm beHef in the truths of rehgion —
be your great fecurity againft every attack. Crown all with the
helmet of falvation — the hope of everlafting life: and for your
offenfive arms, take the word of God, which is the fword of i
the Spirit. — In ufing thefe divine arms, add conftant prayer to God
for yourfelves, and others. And forget not me your apoftle in 19.
your prayers ; who am fufFering imprifonment for your fake, that
I may plead the caufe of the gofpel boldly as I ought.

With regard to all particulars relating to myfclf, I refer you
to Tychicus, a faithful minifter of Chrift, who brings you this
epifhle, and v/ill anfwer all your queftions.

Peace and love be among you all; and the grace of God upon 23. 24.
all his faithful fervants !

21. 22.

T t t

P R E F A C E

TO THE

EPISTLE TO THE PHILIPPIANS.

1 HIS epiftle was written from Rome to the chriftians of Phi-
Tippi, a city of Macedonia, about the year 62, as is generally fiippofed,
a little before St. Paul was fet at liberty. It was fent by Epaphroditus,
by whom the apoflle had received a contribution from his friends at that
place.

He begins, after a falutation full of tendernefs, and kindnefs, to fatisfy
their queftions about his prefent fituation at Rome. He affures them

of his perfed: refignation fpeaks of his deliverance, as a matter of

great uncertainty; but rather believes, that it is God's good pleafure,
it fhould take place. He then exhorts them to purity of life— cautions
them againft Jewifh zealots— and kindly accepts the fupplies they had
fent him.

Tt t 2

CHAP
I.

3- 4- 5- 6

10. II.

EPISTLE

TO THE

PHILIPPIANS.

A U L, and Timothy, miniders of Chrift, to the bifhops,
deacons, and whole chriftian church at Phihppi ; grace and
peace from God the Father, and the Lord Jefus Chrift ! •

Your advancement in the gofpel from your firft converfion till
this time, is the conftant fubjedt of my thankfulnefs to God ; who
will, I doubt not, preferve you fleady in that faith, which you
have embraced, till the great day of Chrift. I have every reafon
to hope this of you, as, through the grace of God, you have been
partakers with- me in defending, and confirming the gofpel ; and
have kindly adminiflered to me in all thofe fufferings, which I
$. have undergone for it's fake. God knows the love I bear you ;

9. and the earneft prayers I make, that you may increafe in all chriflian

love, and knowledge; and that being fully convinced of the ex-
cellence of that holy faith, which you have embraced, you may
abound more, and more, in the fruits it produces to the glory
of God } and be found innocent, and fmcere members of the church
of Chrift, in the day of his glorious appearance.

Let

P H I L I P P I A N S. 509

Let me now anfwer your inquiries, by afluring you, that what- ,2-.

ever hath happened to me, hath had a tendency to advance the
gofpel. The occafion of my being fent here a prifoner is now 13.

well known even in the emperor's court j and hath excited the j^_

zeal of many to {land forth in the defence of the gofpel. I wifh ,j. 16. ,-.
I could fpeak as favourably of all. But while there are many
fmcere preachers of God's word, who confider me as a fufFering
miniiler in his caufe ; I mufl add, there are others, who preach
in oppofition to me; mixing Jewifli ceremonies with the gofpel;

and are not with-held by knowing the diftrefs they give me.

Some good effedt may however arife from fuch preaching ; and fo ,g^

far it will always be matter of joy to me.

As to my prefent fufferings, I have no doubt, but I fhall always j^. 20.
have reafon to confider them through your prayers, and the direc-
tion of the Holy Spirit, as the means of my happinefs. I hope
alfo, that I fhall perfevere with fuch firmnefs, that the gofpel of
Chrift fhall be advanced either by my life, or death. If I live,
I live in Chrifl : if I die, I die in hope of everlafting mercy ; and
of fetting the feal of martyrdom to the truth of the gofpel. Suffer-
ing it is true awaits me here : yet flill my choice is divided. To
be removed to Chrifl, is my fccret wifh : but it may be more ad- 23. 24.
vantageous to the churches I have planted, to continue longer upon
earth. And indeed I have perfuafion, that this is God's deflina- 35.
tion ; and that I fhall fulfill that joy, which you exprefs in the
hope of feeing me again.

15. The apoflle does not exprefs whom he meant by thefe oppofers. But it is generally
fuppofed he meant the Jewifli converts. The words, a^ aywi, in the fixteenth verfe, feems to
imply feme impure mixture ; and Judaifm was the principal mixture, we know of, that prevail-
ed at that time. In other parts of the epiftle alfo the apollle feems to have allufion to the Jews.
See particularly the beginning of chap. iii.

21. If the original be pointed, with a comma after Xprof, the fenfe will be. For Chrijl tome,
both in life and death, is gain.

21.

22.

20.

S^o

PHILIPPIANS.

37- In the mean time, let your lives be fuch as become the gofpel

of Chrift; that whether I fee you, or hear of you only in my
abfcnce, I may find that you live in happy unity together ; and
have emulation in nothing, but in paying obedience to the precepts
of the gofpel.

28. Nor let any worldly fears, nor worldly adverfaries difcompofe

you. The oppofition of your enemies marks their hard, and impe-
nitent hearts; but brightens your hopes in the mercies of God;
29; 30- purifying your religious principles, as I hope in God it hath done
mine, by adding fuffering to faith.

If therefore you have any confoktion in Chrifl: — any comfort
in love — any joy in the Holy Spirit ; and in the mercies of God —

• -• compleat my hopes in you by continuing in the exercife of chriflian

3. charity. Let nothing be done through flrife, or vain glory; but

4. in humility of mind, let each efteem his neighbour better than
himfelf; and in every thing confider his neighbour's interefl, as

5. 6. 7. 8. 9. his own. Let each of you imitate the example of your blefTed
Saviour, who took upon himfelf the lowly form of man ; and
fuffered death upon the crofs ; tho he was before equal with God ;
"= and was afterwards to be exalted to the higheft ftate of glory. V\^hile
you were under my eye, your religious conduft was ever pleafing
to me : let it be equally fo in my abfence. Conform your aftions.

5 . I give what appears to me to be the fri/tiaiy, and argumentati'ue purport of thefe verfes ;
which was to recommend hamilily and charity by the example of Chriil. The difficulties they
containj I have not entered into; hardly any two commentators agreeing in the fame precife
meaning. The expreffion, a;^ osfireyftov %yvi7a-zo to f.vai tax 5su, he thought it not robbery to be
tqual to God, is generally explained, as if he did not covet or defirc to appear on earth in the
divine glory. See Whitby, and Pyle.— The expreffion, God hath highly exalted him, is fuppo-
fed to refer to the exaltation of Chrift's human nature — his di'uine nature being in the form of
God. — But perhaps there is no great wifdom in examining too deeply into thefe high points,
which muft for ever be above us, Ne/cire •vdk, qure magijler cptimus mfdre nos njuh, erudiia
ijfciiia eft,

with

10. II.

i6.

P H I L I P P I A N S. 511

with caution, and godly fear, to the precepts of the gofpel. At
the fame time be affured, that God's Holy Spirit will never fail 13.

to afiift your endeavours. Be particularly careful to fuffer no harfh- '4'

nefs, nor animofity of any kind to enter into your difputes — that 15-
your adverfaries may throw as little imputation as poiiible upon
you — and that you may at leaft be conlidered as blamelefs, and irre-
proachable among thofe, who will always be ready to take hold
of every thing in ; their power ; in the midfl of whom I wifli you to
fhine as lights in the world : fo that having pafled your chriftian
pilgrimage upon earth, I may rejoice ia the day of Chrift, at the
fuccefs of my miniftry among you. Nay if I (hould even now be i?- 18.
offered up as a facrifice for my labours in the gofpel, I, as well
as you, ought to make it matter of joy.

I truft in Chrilt, that I fliall foon be able to fend Timothy to 19.

Philippi, through whom I fhall obtain fome certain intelligence of 20.
you. I have no one here, on whom I can equally depend. I fee zi-
among all too much attachment to themfelves ; and too little to -^'

13. It feems to be the conftant doftrine of fcripture, (exprefled in this verfe among other
paflages) that the Spirit of God, in a manner, makes a part of us, and is difpofed to afl unj-
formly upon all mankind, who ufe the means prefcrlbed in fcripture to obtain this powerful aid ;
among ' which fervent prayer is the chief.— How far God may favour his faithful fervants in
iheir exigences with particular aids, we know not. In general, however it feems to be the lan-
guage, rather of enthufiafm, than of reafon, and fcripture, that the Holy Spirit of God affifts
us by partial, defultory illapfes. But as we are told, that ^without Godi'je can do no go9d thing,
it feems probable that the Spirit of God is never intirely quenched in the breads even of the
vvorft of men. If it was, they could never repent.— We are told in the text, to -M^rk out our
fal-vation rjjith fear and trembling, becavfe it is God that iverketh in us. The reafon is plain, left
by our not vjorking for ourfelves, we fhould lofc the afliftance of God, which will decay, more,
and more, as we negleft the gracious admonitions of the Holy Spirit. — As to the phrafe, that
God luorketh iii us to v:iU, cud to do of his goad pleafure, it appears, from the whole fenfe of the
paflage, that he does net ad in an arbitrary manner, (for then it would be abfurd for us to
work ourfelves) but only, that it is his good pleafure, that he works for us at all.

1 5 . Shine as lights. The word <pu\Tri;, retained light, I believe, is commonly ufed to exprefs
that kind of light, which is intended to direfl mariners.

the

512 P H I L I P P I A N S.

23. 24. the gofpel. But he with the affedllon of a child, hath been dutifully-
attentive to me, as you have often had opportunity to obferve. I
fliall wait however to fee what will be the event of my trial here ;
and if I cannot come myfelf, I fhall fend him.
25. In the mean time, I thought it proper to fend back to you,

your meffenger, Epaphroditus with this letter, who has delivered
your fupplies fafely to me; and whom I confider as my fellow-
s6, labourer, and a minifter to me from you. He has been greatly
27« diftrefled at finding you had heard of his ficknefs. He hath indeed

been fo ill, that his life was defpaired of: but it hath pleafed God to
reftore him, which I confider as an adt of mercy to me, as well as

28. to him. I fend him therefore the more fpeedily, that you may not
wait long in fufpence; and that I may alfo rejoice the foonerin

29. your joy at feeing him. I need not exhort you to receive him

30. joyfully ; and to treat him, and all fuch paftors, with refpedl. He
hath hazarded his life for Chrift's f^ke, in the execution of your
kind commifiion to aflift me.

CHAP. Finally, my brethren, rejoice in the Lord. And yet before

,_.^ I conclude, let me exhort you again, as it may make a ftronger

'• ^' impreffion, not to fuifer yourfelves to be mifled by thofe Jewifli

zealots, who would inforce circumcifion, as neceffary to falvation :

3- but to confider the church of Chrift, as the true church of God ;

which, inflead of placing any confidence in outward ceremonies,

4* trufts in Jefus Chrift alone, and worfliips God in truth. No man

furely can have more reafon to truft in Jewifh privileges than I have.

27. From circumftances of this kind, we fee the apollles had not always inherent in them
the power of healing the fick : otherwife it might be fuppofed, that Paul would have healed
this ufcful minifter of the church.

28. 2waJaioT£pi)c, is rendered better by hafiily, OT/peedi!y, than carefully.

1. It feems as if the apoftle had intended to conclude his epiille here. His faying, hepro-
pofed to fend away Epaphroditas e-s-BoaioTfji^;, feems to imply it. But the idea of the Jewifli
zealots intervening, carries him farther into lengtk.

I was

PHILIPPIANS. 513

I was born, initiated, and educated in the Jevvifh churchy with every
circumflance of exadlnefs. I afterward, 'embraced one of it's ftrideft 6.

feifls ; and oppofing all it's adverfaries, was a mod rigid obferver of
it's ceremonies. But thefe things, on which I once fo greatly valued 7.

inyfelf, I nov/ totally rejeft, for the fake of the gofpel. Every s.

thing I confider as trifling in the comparifon. All I had in the
world I gave up for Chrifl: ; giving up alfo every idea of acceptance 9-

through theMofaic law; trufting folely in thepromifes of the gofpel — 10.

acknowledging the amazing truth of Chriil's refurred;ion — and fol-
lowing his blefied fleps, that I might through him, rife again to a n.
glorious immortality. The prize is fet before me. I have not vet »-• 's- h-
attained it. I am not yet perfedled. But I keep my eye fixed ou
the great end. I forget every thing behind; and looking fleadily
at the point before me, I prefs towards the mark — that glorious
mark of eternal life, which the gofpel prefents.

Let me exhort you all therefore to adhere firmly to this truth 1-.

that falvation depends only on the gofpel. But if any have net

yet gotten intirely over his Jewilla fcruples, let him not be difcou-

raged : God will, by degrees, remove them. Let thofe, in the i<5.

meantime, whofc faith is purer, continue fteadily in it; following j...

the example, which we, and their other paftors, have kt them. i8.

Thus while they, who are enemies of the crofs of Chrift (v/hom I

have often with great diftrefs mentioned to you) fpend their lives 19.

in worldly gratifications, to which they are totally given up ; let

us have our converfation in heaven ; expeding that great day, 20.

when thefe vile bodies fhall take a glorious form ; and through the

power of God be totally rendered fubfcrvient to him. Let this

great confideration weigh with you to continue firm in tlie faith

8. Sujired the lo/s of all things. The original word refpeds chiefly that kind of lofs, which
mariners fufter, when they throw their goods into the fea, to lave their li«s.

U U U you

514 P H I L I P P I A N S.

2. you have profefled. To Euodias, and Syntyche in particular I

3* direft this exhortation. 1 bcfeech alfo my worthy colleague, together

with Clement, and others my faithful fellow-labourers in the gofpel,

to affill: thefe women, who have fiiewn fuch piety in their fervices

to us.

4- 1 now again conclude, exhorting you to rejoice in the Lord,

5- under all your diftrelles. Let your moderation be evident to all.
Every controverfy will foon be carried from an earthly to a heavenly

6. tribunal. Be not therefore anxious about worldly affairs ; but lay all

7- your requefts before God, never omitting thankfgiving for paft

mercies. And may the peace of God, which can be felt only, not
defcribed, keep both your affedlions, and your underftanding in a
bleffed compofure through Chrift ! For the fake of all thofe virtues,
whicli adorn the chriftian profeffion, think deeply of thefe things ;
and let me have the happinefs of hoping, that both my precepts,

9* and example have tended to imprefs them upon yoa.

»"• Your kind care in adminiftering to my neceflities (which I well

know would have exerted itfelf fooner, if an earlier opportunity
had fallen out) hath afforded me great matter of religious joy. I

»•• value it more as an inftance of your affedlion, than as a fupply of

my wants. As to myfelf, I have learned in whatever ftate I am, to

2. 13- be content. Through Chrifl, that flrengthens me, I am prepared

2. Thefe two women might probably live in Jewifh families ; or their relations might be
judaizing chridians ; or they might be connefted with heathen families.

3. It is not well known whom the apoftle means by the phrafe true yoke-felloiu . To fiy he
means his wife, as fome have faid, is abfurd ; as he himfelf tells us he was unmarried.

3. IVhcfe names are in the.book of life. We need not fuppofe, that St. Paul literally means
thefe pcrfons to be beyond a pofiibility of falling : but only that their prefent behaviour was
fuch, as was acce ptsble to God ; and would infure their falvation, if they perfevered in it.

4. See chap. iii. i, and the note The fenfe would be ftronger, if the paufe in the

original were pLiccJ after ki^m. It would then be. Rejoice in ike Lord : Ifay ahvays rejoice.

for

>7-

P H I L I P P I A N S. 515

for every adverfity. But ftill your kindnefs is very pleafing to me, i+. 15. 16.
as it v^'as alfo at Theffalonica : for fince I left Macedonia, I have
received no affiftance from any church, but yours. Yet I value
it not fo much, as I faid, becaufe it afforded a fupply to my wants ;
as becaufe it was a grateful inftance of your love. Allure your- 1$.

felves, that what you have fent by Epaphroditus, is a fufficient
fupply for all my neceffities : and, what is more, a facrifice accep-
table to God ; from whom you are to look for your return in the
mercies of the gofpel j and to whom for all his tender care to us,
be attributed all glory, and honour, for ever, and ever. Amen !

Salute all the brethren, who are with you; and receive the 21. 22.
falutation of all here, particularly of our brethren in Csefar's court.

The grace of our Lord Jefus Chrift be with you all. Amen ! 23.

19.

20.

End of the Epistle to the Philippians.

PREFACE

TO THE

EPISTLE TO THE COLOSSIANS.

J. HIS epifHe is fuppofcd to have been written about the time,
w hen the epiftle to the Philippians a\ as written ; a little before the apoftle's
releafe from his imprifonment at Rome ; and it appears to have been fent
at the fame time, with the epiftle to Philemon.

St. Paul firft expreffes his joy at the favourable accounts he had received
of the perfeverance, and piety of the Coloffian church. He then enlarges
upon the mercies of redemption — and cautions his readers againft de-
ceivers — againft judaizing principles ,• and other fpecies of falfe dodrine.
He draws a picflure of chriftians acting uniformly under the influence of
the gofpel, both in their public, and private capacities; and concludes
■with general inflru<5tions, and falutations.

EPISTLE

TO THE

COLOSSI^

■K>^L^t/^/^v^/C^'«IW«

A U L, an apofllc of Jefus Chrift, by the appointment of
God, and Timothy, to the -chriilian church at Coloffe, grace,
and peace from God the Father, and the Lord Jefus Chrift !
3. 4. Ever fince I heard of your faith in Chrifl: ; and of that charity,

which it produced among you, I liave given thanks to God; and
have offered up my conftant prayers for your advancement in all
5. 6. hohnefs. You liave now attained that heavenly hope in the gof-
pel ; which hath wrought in you, as it hath in others, who have

7. embraced it, the fruits of righteoufnefs ; ever fmce it was preached

8. to you by our beloved Epaphras, who hath been a faithful minifter
among you ; and hath made me happy by a recital of that chriftiaa

5. 10. charity, which on all occafions you difcover. It is the conftant
fubjedt therefore of my prayers to God, that you may abound more
II- and more in all chriftian knowledge — and in the virtues of a holy
life: that being flrengthened by the hand of God, you may be
enabled to bear with patience the trials of the world.
12. ij- 14- In every thing therefore give thanks to God; but particularly
for his having delivered you from heathen darknefs — for your re-
demption

C O L O S S I A N S. 519

demption through Chrifl: — the forgivenefs of your fins — and tlie
profpedl before you of everlafling happinefs.

Confider then v/ith reverence the great work of your redemp- 15.

tion— who hath performed it ; and what hath been performed.

The author of this great work is no lefs than the Son of God,

the image of the invifible Father, exifting before all creation. By ii5. 17.

him all things in heaven, and earth were created : and through

him they are preferved. It is this great Saviour, who is the head iS.

of the chriftian church; and who by his refurredion from the

dead, hath fhewn his power over death ; thus giving us the aflurance 19.

of immortality. For it hath pleafed God to invert him with full

power; and to accept his death on the crofs, as the means of re- 20.

conciling to himfelf all created beings both in heaven, and on

earth. Of this blelfed fociety you now make a part. Tho 21. 22.

once alienated from God by your wickednefs j you are now recon-
ciled to him, in purity, and holinefs, through the death of Chrifl: ;
if you fleadily perfevere in that faith, which you have received; 23.
and in that hope, which hath been fet before you.

For myfelf, who am gracioufly appointed by God, the minifler 2^.

of the gofpel, I can truly fay, I rejoice in the fufferings, which
I undergo for it's fake ; and in compleating thofe prophecies, which
foretold that the fervants of Chrift, fliould fuffer after his death.
My commiffion indeed reaches chiefly to you, the Gentile part ^r. 26.
of that church, to whom I open the redemption of the world by
ChriiT: — a myftery hitherto kept fecret from mankind ; but now
revealed to all, both Jews, and Gentiles ; to whom God is pleafed 27-

to make known his gracious intention of offering falvation to all

15. Eraimus, and other commentators, do not tranflate wiunny.'^ \^q firjl-born, but tlie
firji ^reducer.

24. This is the interpretation, which Dr. Clarke gives of this verfe. See his fermor.5,
vol. I. p. 274.,

through

520

COLOSSIANS.

28. through Jeius Chrift. This holy gofpel I have preached ; warn-
ing the dlfobedient not to rejc<5l fo kind an offer — inflruding tlie

29. pious in that heavenly wifdom, which will lead them to everlafling
C H A P. liie — and cxerciling among you thofe fpiiitual gifts, v/ith which

^^' God for this purpofe hath endowed me. For you, and tl:e

'■ church of Laodicea; and al), among whom I have not perfonaljy

2. preached the gofpel, I am under particular anxiety : wiOiing you
all fpiritual comfort from the exercife of charity among yourfelves —
from a psrfed: knowledge of the religion you have embraced— r-

3. and froin a liberty to prof^^fs ^openly the name of Chrift ; in whom
the divine power, and knowledge equally refide.

4- Take care therefore left you be feduced by artful, and worldly

5- men. For tho I am abfent from you, my heart is continually
with you ; and I have a conftant eye over your faith, and manners.

^' 7- Perfevere in your- profelllon. Truft only in Chrift for all your
hopes of pardon, and future happinefs ; with all thankfulnefs re-
ceiving the ineftimable bleding, v^'hich God hath vouchfifed unto

8. you. In a particular manner, let me warn you againft the rea-
fonings, and philofophy of men ; which will only lead you into
vain, and unprofitable difquifitions : and let me exhort you to

9. reft in that Holy Saviour, of whofe divinity you are fully affured,
10. tho he was revealed humbly in the flefh. Jn him, the Author of

all heavenly grace, you are compleat. The blcfiings of his church
are conferred upon you, through fiith, and repentance. As cir-
cumcifion was the fign of God's covenant with the Jews ; fo is
baptifm with you. By this rite, you are buried, as it were, with
Chrift ; and raifed again, in allufion to his refurredtion. For under
the gofpel you are confidcred as having been dead in fin ; but
raifed to life through Chrift ; who forgives your fin — fuperfedes

II. i:

14.

12. The mode of adminillrino; baptifm by immerfion, as was formerly practifed, is here
alluded to.

thofe

C O L O S S I A N S. 521

thofe rites, and ceremonies, by which the Jews held their claim
to God's peculiar favour — and having vanquiflied the power of ij.
Satan, hath triumphed openly over him. Pay no attention there- ,5.

fore to thofe, who maintain the neceflity of Jewifh obfervanccs. 17.

The mofaic ceremonies were mere {hadows, and types of Chrift.

Neither be deceived by an afFedation of humility in the adoration i9.

of angels; which arifes from the arrogance of human reafon,
intruding into fubjedts beyond it's reach, without refting on any
authority; and giving up the interceffion of Chrift — the only real i^.

interceffion, through which we are taught to approach the Father.
Through him the whole body of chriftians are united as under one
head ; and from him they receive all their fupply of fpiritual nou-
rilhment. If then you are to confider yourfelves as dead to the 20. zi.

15. This, in the opinion of many judicious interpreters, refers to the abridged power
of the devil, after chriftianity was eftablifhed, agreeably to what our Saviour himfelf fays,
I fai-u Satan as lightning fall from hea-ven. Luke x. 18;

16. TVs fabbaths here mentioned are not the feventh-day fabbaths ; but Jewifh feftivals.

18. Making interceffion through angels, under the pretence of not daring to apply direftly
to God, was a herefy (derived in part perhaps from the Platonic philofophers) which obtained
early in the chrillian churches of Greece. About the third century a canon was made at
Laodicea againft thofe, who maintained this doftrine, under the name of Angelici It would
be fomewhat furprizing after this, that the papifis fhould broach anew an old difcarded error
of apoftolic times, and hold it with fuch infle.-dble obftinacy, if the hiftory of mankind did not
Hievv in numberlefs other inftances, that tenacity in the minds of men, efpccially when united
in foc;ety, with which they perfevere in holding errors, they have once adopted ; tho one
fhould fuppofe, that in their own minds they cannot but contemn them.

20. Here the apoftle feems to draw his conclufion from what he had faid in the izth, and
13 th verfes.

23. In explaining this verfe, I confefs I have been chiefly led by the found of the words;
for, I own, I cannot underftand the fenfe by the help of any commentator I have feen. The
befl interpreter, I tlilnk, is Whitby ; who produces long quotations from Jofephus, Philo,
and other writers, to fhew that the apoftle alludes to the opinions, and praflices of the Effenes.
See alfo Dr. Prideaux on this fubjeifl, part II. b. V. p. 3^5.

X X X world

522

COLOSSIANS.

CHAP.

111.
V— — V— -1

1. 2.

3- 4-

10. II.

12.

'3-

world through Chrifl ', why, as if living in the world, fhould you
flill be fubje(!t to thefe carnal ordinances, with regard to meats,
and other things, which are now entirely abrogated ; and depend
on the mere authority of man ? Why fliould you pay any atten-
tion either to thofe other extravagances I have juft mentioned with
regard to angel-Vvorfliip t All thefe things, whatever fpecious pre-
tences they may hold out, are certainly both difhonourable to God ;
and unfatisfadtory to man. Through Chrift's refurredion you are
raifed to the hope of eternal life. The great conclufion therefore is,
that you fhould fet your affedlions on heavenly, not on earthly
things. In this world you are dead : you muft confider your life
as laid up with Chrift, in his blefled keeping, till the great day
fhall reftore it to everlafting happinefs.

Under a fenfe then of thefe high expedlations, purify all thofe
grofs afFedions, and appetites, which have ever drawn the wrath
of God upon mankind ; and which you indulged, like other heathen,
before your converlion. Divert your minds alfo of wrath, and
malice — your converfation of railing, lewdnefs, and falfehood : al-
ways remembering, that you are now to confider your nature as
totally changed. All your old habits mull be laid afide ; and habits
intirely new taken up, after the example of your blefled Saviour j
in whom all diflindiions are now loft, which country, education,
or condition of life, makes among men.

Confider you rfelves therefore in the light of God's holy fervants j
and inftead of thofe worldly lufls, and paflions, which your pro-
feflion forbids, cloath yourfelves with affeftion to each other ; with
humility, meeknefs, gentlenefs, and forbearance; forgiving each

3. It is a bcaiuiful image to confider our lives, as trcafures, locked up with Chrift in
heaven.

Other ;

COLOSSIANS.

523

other, and remembering the many fins, which Chrift hath
forgiven you. Let charity, which is the bond of all virtues, as 14-

uniting them together, be the principal badge of your profeffion.
Let the peace of God rule in your hearts, and influence you, as 15.

one body, in performing ads of gratitude and praife. Let the 16.

doctrines of the gofpel be the leading principles of your hearts.
Let them infpire your common intercourje, with holy converfation —
your public meetings, with fpiritual hymns. Let them regulate »7'

your words, and aftions ; and make your whole lives one courfe of
joy, and thankfulnefs to God through Chrift.

In the mean time, let not youv private affedlions be lofl in general 18.
notions of chriftian charity. Let the wife pay a proper fubmiflion
to her hufband — and the hufband a due regard to his wife. Let 19-

children obey their parents, as God hath injoined : and let parents 20. 21,
treat their children with that kindnefs, which may fecure their
aifecflion. Let the fervant obey his mafter, not on mere worldly zz. 23.
principles ; but in obedience to God, from whom he mult expecl 24.
•the reward of his fervices. Let him confider himfelf as the fervant
of Chrift; who has the fame regard for him, as for his mafler; %-.

to whom, as well as to his mafler, he is certainly accountable
for his wrong behaviour. Let the mafter alfo treat the fervant
with juftice, and kindnefs ; remembering always that he too has
a Mafler in heaven-
Let me conclude with exhorting you earneflly to conflant, and 5.
fervent prayer j never forgetting to add thankfgiving to your peti- 3. 4.

22. The feivants St. Paul here means were flaves, many of whom had embraced chriftianity.
Whether thofe converts had any idea, that a converiion to chriftianity was a manumiflion ; or
whether the apoftle' had compaffion on their llation, he often dwells on topics of advice, and
comfort to them.

X X X 2 tions:

524

COLOSSIANS.

tions. And In your prayers let me be remembered — that, altho I
am now a prifoner for the gofpel, I may flill be permitted to open
it to mankind, in what manner God thinks beft.

5. A(ft prudently in your intercourfe towards thofe, who profefs
not the gofpel ; redeeming the time, which you yourfelves have

6. ■ loft, when you were unbelievers. Be as difcrete alfo in your .words,

as in your adions. Let every thing you fay, be faid in the fpirit

of the gofpel ; whether you anfwer your private adverfary ; or give

your teflimony in public.
7. 8. 9. With Onefimus, who is now become a faithful brother, I fend

Tychicus ; from whom you may receive every information with

regard to me ; and through whom I hope to have a pleafing return

of information from you.
10. II. Ariftarchus, Mark the nephew of Barnabas, (whom I before

recommended to you) and Juflus, fend their falutations. Of all

the Jews now in Rome, thefe three only have been of affiftance

to me in the gofpel.
12. 13. 14. Of the Gentile chriftlans, Luke the phyficlan, Demas, and Epa-

phras join in the fame falutation — Epaphras in particular, your

worthy minifter ; in Vv^hofe prayers you are always remembered ;

and whofe zeal for you, and the churches in your neighbourhood,

is unbounded.

15. Salute in our names, all the brethren at Laodicea; particularly

16. Nymphas; and the church in his houfe. Let this epiftle be read

9. This Onefimus is fuppofed to be Philemon's flave, whoa'. St. Paul converted. See his
epiltle to Philemon.

14. Demas on fome worldly account, left the apoftle. See 2 Tim. iv. 10. But it depends
on the dates of this epiille, and of the fecond to Timothy, whether he left the apoftle, before
he is here mentioned, or after.

16. What cpiftle from Laodicea this was, is not known. It was probably fome cpiftle,
which that church wrote to the apoftle on fubjeils, which he thought might be ufeful among

the

C O L O S S I A N S. 525

to the church of Laodicea; and do you read the cpiftle from thence : '7

and warn Archippus to pay great attention to the miniftry he has
received.

With my kind remembrance of you all, I fign this epiftle with
my own hand. Forget not my fufferings in the gofpel. The grace
of our Lord Jefus Chrift, be with you all ; Amen !

the Coloffian chriftians ; and therefore he returned it with his own, to Colofle. — Others think
that the epiftle to the Ephefians was a. kind of circular epiftle, of which the church of Laodicea
had i copy.

End of the Epistle to the Colossians.

i3.

R E F A C E.

TO T H F

Two Epistles to the Thessalonians.

HESE ivvo epiflles are fiippofed to have been written from
Corinth; and Dr. Lardner imagines they were the firft, which St. Paul
wrote. I think this rather unlikely from the conclufion of the former :
The Jalutation of me Paul with mine O'von hand; which ts ihe token in every
epiftle. But it is a matter of little moment.

In the former of thefe epiftles, the apoftle exprefles himfelf much pleafed
with the behaviour of his new converts. He exhorts them to continue
fteadily in their profefTion, by dwelling on the oppofition, and difficulties
he had met with in converting them — and on the difmterefted affeftion he
had always fhewn them. He warns them againft thofe heathen impurities,
which they had fo lately relinquiflied. He inculcates brotherly love ; and
fettles fome points with regard to the refurrecflion ; on which fubjecl
feveral erroneous opinions had obtained. Laftly, he exhorts them to
vigilance, and perfeverance ; and concludes with general inftrudtions,

-In the fecond epiftle he incourages his converts ftill further in fteadinefs,
and perfeverance ; takes up the argument again with regard to the falfe
opinions, which prevailed about the refurrecT:ion ; and concludes with
advifing them to give no colour to an objecftion, commonly made againft
chriftians, from their being difpofed to idlenefs.

FIRST EPISTLE

TO THE

THESSALONIANS.

CHAP. IJAUL, Silas, and Timothy to the chriftian church eftablifhed

^- -L at ThelTalonica, grace, and peace through God, and Chrift !

1, 2. %. ^. It is not without fincere thankfgiving to God, that we remember

your faith, and charity ; your patience, and hope in that holy

p. reli<^ion, into which you have been called — a religion, which has

not only been preached to youj but proved by the gift of the Holy

Ghofl J and by the miracles, which we were enabled to work among

5 you. Imprefled by thefe things you embraced it fleadily ; and were

able to bear the affliftions it brought upon you, through the inward

joys, which it produced : infomuch, that you became examples to

all the faithful in Macedonia, and Achaia : and not there only,

but in all other places, your faith is fpoken of; and that ready zeal

acknowledged, with which you received the meflengers of truth;

turning from idols, to embrace the only true God ; and expedling

the gracious promifes of the gofpel, on the foundation of Chrift's

refurredtion from the dead.

What difficulties attended our firll labours among you, you well
know ; and how zealoufly we preached the gofpel, notwithftanding

1. 2. Sec Afts xvi. 17.

the

I. T H E S S A L O N I A N S. 529

the violent oppofition we met with. You are witnelits alfo with 3.

what purity, and gullelefs fincerity we exhorted you, to continue

in the faith. In this great work, which is intruded to us, wc 4.

have adled as men, who are accountable to that God, who knoweth

the heart. We never adapted our dodlrine to any indireft views 5.

either of ourfelves, or of others : we fought neither praife, nor *•

profit. No burden of any kind laid we upon you ; but treated you, 7.

on all occafions, with parental tendernefs j and were ready, if it 8.

had been the will of God, to have given our lives for your fake.

You well remember how laborioufly we earned our daily bread 5.

among you, that our preaching might be free from every interefted

appearance. To you we appeal — to God alfo — how holily, and 10.

juftly we lived among you; and with what purity of manners: n.

exhorting you, with a father's gentlenefs, to live in fteady obedience 12.

to that holy religion, which you had embraced.

Nor were our endeavours fruitlefs. We thank God, that -you 13.

received the gofpel, not as a human inftitution ; but as a gift from
heaven ; imitating the example of the earliefl churches in Chrill: ; H-
which were eftabliflied in Judea. Like them alfo you were per-
fecuted by your own brethren. After the Jews had killed their own 15.

prophets, and put to death the Lord Jefus, -u-e had nothing to expeift
from them but the extremity of perfecution. And we received it in
full meafure — partly indeed on your account ; for one of the great 16.
caufes of their malice to us, was our preaching the gofpel to the
Gentiles. But the meafure of their iniquity is now full.

In thefe, and all your perfecutions, I would I were able to com- 17.

fort you by my prefence, as well as by my epiftle. It was my
intention indeed, more than once, to have vifited you : but I have 18.

J 8. Satan is often put for an adverfary, or oppofer. dt thee behind mi, Satan.

Y y y been

i. 3.

530 I. T H E S S A L O N I A N S.

19 20.' been detained here by ill-difpofed perfons. My affedllons are always
with you : for noth ng is to me a matter of fiich joy, as the hope of
prefenting you holy before God, in the great day.
C HA P. This ftrong affedlion impelling me, as I could not myfelf leave

Athens, I fent Timothy to you, to eftablifli your fiith ; and to
encourage you to undergo, with chriftian fortitude, thofe perfecu-
tions for the crofs of Chrift, which, you are well informed, we

4- muft all prepare ourfelves to fuffer. So early, as when I was lafl:

with you, I affured you of this, and we have now experienced it.

5* I feared left thefe trials of your faith might have been too fevere

for you ; and, in my tendernefs, I could not forbear fending
6. 7- Timothy to inquire after your fituation. His return, with the
joyful account of your faith, and charity, and affedlionate remem-
brance of me, hath difpelled all my fears ; and given me joy in the

8- midft of my diftrelTes. I feel myfelf revived by your fteadinefs ;

9. and I give thanks to God for the joyful accounts 1 liave heard of

'°- you; praying night, and day, that I may be permitted to fee you;
and make up every deficiency in your faith. May the Lord God,
and our Saviour Chrift direcft my way unto -you !' and make yo'u
increafe more and more in kindnefs, and love ; that you .taay have
holy confidence in that day, when our blefled Ldtd fhall .appear in
glory !

Let me then befeech you, my brethren, and earneftly exhort you,
to obferve ftriftly that rule of duty, which you have received. You
remember the injunftions we laid upon you againft- thofe vices,
vi^hich are pradlifed in Gentile counfri(ts— agrJnft fornication in
particular. A much purer life will be expedled from you, than from
the ignorant heathen. You know, that thefe impurities cannot be

praftifed

11. 12.

1.2 ;.

4- 5-

10.

I. T H E S S A L O N I A N S. 531

pradifed without injury to others, as well as yourfelves. You know 6,

alfo, as we have often warned you, that they will draw the judg- 7

ment of God upon you. God hath called the chriftian to purity g

of life. The impure chriftian therefore not only defpifes the law
of man j but the law of God alfo, and the impulfe of his Holy
Spirit.

With regard to brotherly love, I need not fay any thing to you. 5

Your own hearts inform you, that this duty is impreffed upon
you, by a greater teacher than I am, even by God himfelf. And
indeed I have nothing to charge you with on this head : I {hall only
exhort you, that in this, and all other chriftian virtues, you may
increafe more, and more.

I could wifh you alfo to intermeddle as little as poHlble, with "• i^-
the affairs of the heathen people, among whom you live. Follow
induftrioufly your own callings ; and fliew your Gentile neighbours,
that you mean not to be a ufelefs burthen upon them.

With regard to your deceafed brethren, I hope your chriftian 13.

faith will keep your forrow within bounds. If you believe the 14

refurredion of Chrift, you cannot doubt of theirs : and whether 15. 16. 17.
we be alive, at that great day ; or whether we be dead, it matters
not 3 when Chrift fhall come to judgment, all the faithful (hall be
united with him. Let this be your confolation. But at what time
thefe great events fliall be brought about, is a matter, which we are
no way concerned to know. One thing we all know, that the day

6. The phrafes to go beyond, and defraud have reference, according to the beft commenta-
tors, to the impurities mentioned before. Impurities of this kind certainly involve others in
guilt, as well as ourfelves — In any matter, may be better tranflated, in this matter.

II. It was one of the great objedlions, which the heathen made to chriftianity, that it was
an idle profeflion. Tertull. apol. cap, 42.

17. I do not pretend to underftand this very difficult paffage ; and therefore I have given it
a general fignification. Indeed 1 think it is rather prefuming to endeavour to explain it.

Y y y 2 Wt

532 I. T H E S S A L O N I A N S.

3' of the Lord will come like a thief in the night ; and find the world

4- in a ftate of full fecurity. God forbid, my brethren, that you

S- 6. fhould be thus found ! You are the children of the day. Preferve that

7« charadlcr. Be vigilant, and attentive. Night is the feafon of floth

8. and riot. With thefe things the children of the day are at variance.

Be you, like good centinels, always under arms; girt round with

the breafl-plate of faith, and love ; and taking the hope of falvation

9- for a helmet — that hope, which was purchafcd for us by our

»0' Lord Jefus Chrift ; who died for our fins, and is the great foundation

of our comfort, and happinefs, both in this world, and the next.

II. Let thefe things therefore fortify you in your fpiritual warfare.

Continue to exhort, and flrengthen each other.

Fail not in a due refpedl to thofe, who are your fpiritual guides;

and elleem them for the fake of their labour. Be at peace among

yourfelves. Rebuke the diforderly. Encourage the humble. Aflift
the weak. Shew forbearance to all. Return not evil for evil ;
but be kind, and affediionate, not only among yourfelves, but to
others. Let holy joy fill your hearts. Let it continually break
out in prayers, and praifes ; and thus confirm in yourfelves, more

and more, the grace of God. Attend to preaching; but prove

the dodrine by the word of God. Abflain from the very appear-

" J!'e tuho are ali've, fays the apoftle, jk all not pre-vent them tuhich are ajleep—zvid. the dead in
Chriji, /hall rife firft ." Tl.efe pafTages apparently relate to fome great event, at the confum-
mation of all things. And the we have other hints, in different parts of fcripture, particularly
in the Revelations (xx. 4, 5, 6.) which feem relative to the fame evcjit; yet the whole is fo
obfcure, that I think we ought to be very cautious in our interpretations.

19. ^iench not the Spirit, Lord Barrington (Mifc. fac. vol. I. p. 140) ingenioully fuppofes
tliis expreffion alludes to the flame of fire, under which appearance the Spirit originally
defcended.

21. It appears from the beginning of the fecond chap'.cr of the next epiftle, that falfe teach-
ers had already begun to infnfe their doflrines.

ancc

12.

>3-

14.

>S-

, 17. 1

19.

20. 21,

22.

I. THESSALONIANS.

533

End of the First Epistle to the Thessalonians.

«5-

24-

ance of evil : and may the God of peace fanftify you ; fo that you
may be pure, and holy at the coming of our Lord Jefus Chrift; in

whofe gracious promifes let us continually truft. Make us the

conftant fubjedl of your prayers. Salute all the brethren in our 26

name ; and let this epiftle be read in your aflembly. 27

The grace of our Lord Jefus Chrift be with you all. Amen ! 28,

SECOND EPISTLE

TO THE

THESSALONIANS.

;. Which is a maiiifcj} token of the righteous judgment, &c. That is, we conclude from your
innocent fufFerings here, that God inuft be a righteous judge hereafter ; and fct all things
to rights.

8. Tiiis punifliment feems to include both thofe, who' aft conlr'ary to the light of nkore,

and that of revelaiion.

ending

CHAP.
I.

PAUL, Silas, and Timothy to the chriftian church at Thefla- i.
lonica, grace, mercy, and peace from God, the Father; and
the Lord Jefus Chrift !

With thankfulnefs to God we hear of the increafe of your faith, 3

and charity ; and we mention every where that chriftian fpirit, with 4,

which you bear perfecution, as an example to all the churches of
Chrift. And herein, my brethren, are the righteous judgments
of God fulfilled. They who perfecute you, fhall draw a punidi- 6.

ment on themfelves ; and you who are perfecuted, fliall receive that
reft from your labours, which the Lord fhall give you at the laft
great day. He will then punifli the wicked, and difobedient as
they deferve ; and will receive his faints into manfions of never-

JO.

536 11. T H E S S A L O N I A N S.

n. ending glory. We pray therefore, that your faith may bring you
off conquerors in all your trials; and that you may be found worthy
of acceptance with God — that the gofpel of Chrift may be glori-
fied by you, and you by it, through the grace of God.

And now, my brethren, I befeech you not to regard the de-
ceptions of thofe, who would perfuade you, that the day of judg-
ment is at hand. Before that day, the church hath many a fiery

4. trial to pafs through : and among other kinds of oppofition, pro-
phane, and blafphemous attempts will be made to fet up the crea-

5. ture, in the room of the Creator. You may remember, that I

6. told you of thefe things, when I was with you. They, fliall not
fpeedily come to pafs j but all of them fhall be revealed in due

7. time. This oppofition to the truth hath already begun to work ;
S. and will continue; tho it may be prevented for a time. At length

the wicked oppofers of the trutli fhall be finally beaten down ; who
9. 10. with all the arts, and deceptions of Satan, beguiled others ; after
n. 12. having firft rejedled the truth themfelves. As they have pkafure

in wickednefs, they will be, for that reafon deferted by God j and

left a prey to their own delufions.

II. The goad ph.ifure of God'' s goodnefs is a llrong exprcffioa of the divine benevolence.

1. By the coming, aad by our gathering, fliould be tranflated. About the coming, or con-
ctming, SiC.

2. Nor by letter : as if they had put feme falfe glofles on his former epiitle.

4. See this pafTage, with regard to the man of Jin, applied to the papal power, by Bp. New-
ton in his Difl". on Proph. — and by Bp. Hurd in his eleventh fermon on prophecy ; and exprefsly
treated by Dr. Benfon in his Dijfrtation on the man of fin. — "Ei^aa-ixa. may apply to any thing
held in high reverence.

7. They who interpret thefe pafi"ages offcripture, of the papal power, fuppofe that the
power that ■■with-hddeth or Jctteth, is the Roman government. When that fiiould be difTolved,
the Roman hierarchy ftould fupply its place. TertuUian, Auguftine, and Chryfoftom all
agree in faying that Anti-Chrift fhould not appear, till after the fall of the Roman empire.

8. Wicked. AmiJi.^, /axv/efs. It is remarkable, that the pope in the canon-law is faid to
be, Omni lege humana foliitus. — Nee totus clerus, nee lotus inundus poteji judicare fapam.-— Con-
fume («»a^ycr«) tO nuajie by little, and little.

\z. Damned, Kfi^ujt ; judged, \

For

II. T H E S S A L O N I A N S. 537

For you, my brethren, in the mean tim.e, we give thanks to ,j.

God. From the firfl: of our publication of the gofpel to you, you
liftened to the truth ; and fully believing it, were fandiified through
the Spirit. By us you have been called to falvation : let us then ,4. 15.
exhort you to fland faft in all the dodrines you have received : and
may the merciful, and gracious God, and Jefus Chrift, on whom 16.

all our hopes depend, comfort, and eftablifh you in all goodncfs. 17.

Finally, my brethren, pray for us, that the word of God may
have as free a courfe among the Gentiles here, as it hath had among
you : and that God would, in his good time, deliver us from the
perfecutions of fuch as oppofe the truth. He is the only founda- 3-

tion of truft. In him we have confidence, that you will live up 4.

to the religion you have received. May your hearts be filled with 5.

the love of God, and the patient expedlation of the coming of
Chrift !

And now, my brethren, let me, with apoftolic authority, in- 6.

join you to withdraw yourfelves from every perfon of your fociety,
who behaves fo as to fcandalize his profefiion. In cur behaviour 7.
I am perfuaded you will find nothing, which we may not propofe
as an example. Remember how we laboured, each in his pro- g_

feffion, that we might not be chargeable to others ; not claiming 9.

any exemption as minifters of the gofpel, which we might have
done ; but rather choofing to make ourfelves an example ; inftrudt-
ing each of you, that he who will not work, hath no right to eat. 10. i
And we are forry to hear, there are any among you, who by trou-
bling themfelves more with other people's affairs, than their own,
need this reproof. For the future, we command them, on the ,2.

15. In the original, the word ■TrafaJoirHf, ox traditions, isufed; but the papifl will remem-
ber, that by traditions nothing is here meant, but inJlruSlion immediately from the mmth of
an apojile.

8. See a note on i Theff. iv. 12.

Z z z authority

538 ir. T H E S S A L O N I A N S.

13. authority of Chrld:, to work quietly for their own maintenance :
11, and do you fet them a proper example. If they ftill continue

refractory, bring them to Ihame by feparating them from your
,5. aflemblies j ftill however obferving the end of reproof, which is

only to reclaim.
16. 17. May the God of peace fill you with all peace ! The Lord be

with you ! I write this falutation with my own hand ; as my

ufual fignature in all my epiflles.
la. The grace of our Lord Jefus Chrift be with you all ; Amen !

17. This toien in every epiftle might be a mean to prevent impofition, as many falfe epifUes
were probably written in the apoftle's name.

End of the Second Epistle to the
Thessalonians.

PREFACE

TO THE

TWO EPISTLES to TIMOTHY.

• i. N the firft of thefe epiftles the apoftle, having reminded Ti-
mothy of the early charge, that had been committed to him in preaching
the gofpel, gives him particular inftrudlions — with regard to public de-
votions, and aflemblies — with regard to the behaviour of women — and of
pallors ; to whom he recommends a proper mode of oppofing errors. He
then infl:ru<fls him with regard to the government of the church; and
concludes with an exhortation to particular duties.

He begins the fecond epiftle with pafloral exhortations ; and
preffes the neceflity of avoiding trifling difputes, which draw men afidc
from the great points of religion : concluding with an account of the
adverfaries, which he himfelf had met with.

Both thefe epiftles were written to one of the firft chriftian biftiops ;
and contain the great outlines, both of the epifcopal office, and of that of
all the other minifters of the church of Chrift.

Z z z 2

FIRST EPISTLE

O F

St. PAUL TO TIMOTHY.

A U L, an apoille by the immediate appointment of God,
unto Timothy my fon in the faith ; grace, mercy, and peace,
through our Saviour Jefus Chrifl: !

When I went into Macedonia, I left you at Ephefus to have
J. an eye on certain teachers, whofe difcourfes to the people were
made up of fuch trifling matter, as adminiftered nice queftions,
rather than real improvement. I defired you to prefs home on
all your converts, that the great end of religion is charity ; pro-
ceeding from an honeft heart, a good confcience, and a fmcere
6. 7. faith : which dodrine, eafy as it is, hath been perverted by many,
who fet up to teach, what they do not understand.

4. St. Paul, in this verfe, and afterwards, fpeaks particularly againft that attention, which
the Jews paid to genealogies. It was carried among tliem to a very great height. Jerome,
fomewhere fpeakiiig on this fubjeft, fays, T&ey ivcre as 'well acquainted -with genealogies from
Adam to Zenibbabel, as ivith their onvn names. This attention to genealogies was at firll necef-
fary in afcertaining the defcent of Chrift; and the completion of the prophecies. It then
tended only to draw the mind from more ufeful purfuits. — Afterwards the Jewllli converts
were Iludious to claim kindred witli Chrift, To this alfo the apolUe might perhaps allude.

Nor

9- 10.
II.

'7-

I. TIMOTHY. 541

Nor do they reprefent us fairly. We by no means defpife the
law. We confider the ceremonial part of it as an introducflion to
chriftianity : and the moral law — not indeed as able to juftify man-
kind — but as the means of reflraining wickednefs. This, you
know, hath ever been the tenor of that dodlrine, which I have-
taught, through the mercy of God, who hath enabled me to teach 12.
it ; tho I was formerly one of it's greateft perfecutors. But God 13.
had mercy on my ignorance; and fhed his grace upon me; making 14. ,-
me an example of that great truth, that Jefus Chrift came into
the world to fave fmners ; and holding me out as a wonderful in- ,5.
fiance of his mercy, through Chrift — a fubjed, on which the praife
and gratitude of linners can never be exhaufted.

Let me intreat you then again to prefs home the true dotflrines ig.

of chriftianity as an able minifter, under the appointment of the
Holy Spirit of God. Let it be your conftant dodlrine, that faith, 19.

and a good life muft go hand in hand ; and that where the latter
is wanting, the former can never exift. Among thefe defed:ive- 20.
chriftians may be numbered Hymeneus, and Alexander ; whom
r have treated with fuch feverity, as, I hope, will lead them to
repentance.

But to be more particular in my directions to you ; I exhort
you, firft, in your religious affemblies, to pray for all mankind ;
and among them for the princes, under v/hofe government you
live, that you may be allowed the profeflion of your religion. This
is agreeable to the fpirit of that gofpel, which is extended to ail

18. The word TrapayysXia, I think, fhews, that this verfe has reference to the 3d, and cth
verfes of this chapter, in which the fame word is ufed.

I . I fliould fuppofe the words Jtno-f.? , ir/oacvxa^, and t»Ttti|fl5 are not fynonimous ; tho it may
be difficult to afHx a proper meaning to each. The firft perhaps fignifies prayer in our
neccjfities — the fccond, the liefraatkn of tvil — and the third, inierccjpon for cthcn.

mankind.

IT. 12. I
14.

542 I. TIMOTHY.

4. 5. mankind. For, as there is one God; fo there is one mediator,

6. 7- who laid down his life for all. And it is indeed to the Gentile

part of the world, however oppofite this dodlrine may be to Jewifh

8. prejudices, that I am appointed an apoftle. It is not therefore

only in a Jewifli temple, or fynagogue, where the prayers of the

righteous are heard ; I injoin chriftians to hold their public alTem-

blies in all places ; and to pray for all mankind, without animofity,

and prejudice.

9. 10. Exhort alfo your female converts to modefly of apparel ; to cloath

themfclves with chriftian virtues, inftead of coftly attire : and let

them not preach in your alTemblies ; nor do any thing contrary

to the original fubjeclion, which they owe to man. I mean not

however to encourage any ufelefs aufterities. A flate of marriage

is very confident with a ftate of falvation : all I require from them

in that ftate is, the faith, and charity, and purity of chriftians.

With regard to the government of the church, the office of a
bifiiop muft be confidered as a very arduous employment. A bifliop

mufh

5. This verfe, There is one God, and one mediator lettuecn God, and man, the man Chrifi 'Jej'us,
Dr. Prleftly quotes as an argument againft the divinity of Chrill. He quotes '\X. ix'ithout the
context: rx-ith^t, it has a different air. God our Swjiour ixlll kwje all men to be fa'ved; and
come to the kno'wiedge of the truth : for (ver. 5) he is equally the God of all; and Chrijl is cjuallj
the Saviour of all.

II. On laying the various texts together, in relation to a woman's teaching in public, (fee
a note on 1 Cor. xiv. 34) I am inclined to eftablifh this diftinclion. If the woman were
immediately infplred, as many were in thofe days, Jhe might j reach ; if not, fhe was to learn
infdence xL-iih all fuhje^ion. Whereas the man was allowed to preach, whetlier he were imme-
diately infpired, or not.

15, There are many interpretations of this text. What I have given, appears to me the
moft natural, and eafy — efpecially, as it is very probable from other pafiages of St. Paul (fee
the ivth and vth chapters of this epiille, and Heb. xiii. 4) that a (late of celibacy was then
beginning to be thought purer, than a ftate of marriage.

2. The hujband of otteivife. It does not appear, that if a polygamifl: embraced chriftianity,
he was ordered to put av/ay all liis wives except one ; but the apolUe here fixes an indelible

fligma

I. TIMOTHY. 543

mufl be a man of unexceptionable chara6ler— no polygamift before
his converfion—aftive—ferious— regular— ready to receive the ig-
norant, and defirous to inftrudl them— temperate— gentle— mode- 3.
rate; and free from the leaft taint of covetoufnefs. Let him firft 4- 5
fhew, by the regularity, and decency of his own family, how
well able he is to govern the church of God. Nor would I have &,.
a new-convert appointed to this office; left he may not yet have
acquired that fteadincfs, and humility, which are neceffary to dif-
charge it : but let him have the moft ample teftimony in his fa- 7.
vour from the Jews, or heathen he hath left; left any afperfion
on his paft life ftiould prevent the effedls of his miniftry.

Let the deacon alfo be a man of modefty, and fimplicity ; tern- s.

perate, and moderate; uniting pure manners with fmcere faith. 9.

Till he have approved himfelf fuch let him not be admitted. The
polygamift I fet afide ; but confider it as a great recommendation
to the church, if a man have carefully inftrudted, and governed
his own family. Thus living, the deacon fliews himfelf worthy
of a higher office. Let the deaconneffes alfo be women of un-
exceptionable charadlers. Bufy, talking, indifcrete women are very

II. 12. jj.

ftigma on the praftice of polygamy, by excluding from the miniftry all, who had pradifed it,
before their corvverfion -The Greek church takes this text in fo odd a way, that it is held
^i/ohae/y re^mfue in a bifhop /. be the h.Jband of one ^ife ; and what is ftill more ftugular, when
the wife dies, the epifcopal office of the hulband ceafes. At leaft that ufed to be the prailice.
See Perry's account of Ruffia, p. 230.

, , The word fv^u^^c.^ in our tranflation Is rendered .m-jes ; but as the apollle is fpeaking of
the minifters of the church, and as we know, there was formerly an order of women called
deaconrtejfet, who affifted at the baptifm of female converts, and were employed m atiendmg
the fick, and in other offices of charity, it is moft likely, thatthefe are the perfons meant.-
The old interpreters of fcripture gave this fenfe to the paffage. D.f. to to a|...,.« t.; ^..«»«,'
.vsa«» >.^yH. Chryf. in locum.-I have taken a little liberty in tranfpoling the words, as it
makes the fenfe rather eafier ; but it is not at all neceffary to the interpretation I have given.

13. Great bohinefs. A good confcience, and faithful difcharge of a man's duty, give h.m a
confidence in his work, which nothing elic can give him.

improper

3- 4. 5-

544 I- T I M O T H Y.

i+. 15. improper to be employed. 1 intend foon to fee you ; but left

I fliould be prevented, I tranlmit thefe inftrudions ; that, in the
16. mean time, the church may luffer no detriment. — Great, no doubt,

is the work, in which we are engaged. The redemption of man,
is a fcheme, adored by angels — proved on earth by prophecies, and
miracles — and a foundation laid for its everlafting continuance, after
tlie afcenfion of it's blell'ed Author into heaven.

But tho chriftianity thus depends on the ftrongefl evidence, we
are afflired by the Spirit of prophecy, that many, milled by falfe
principles, and corrupt practices, fliall apoftatize from the truth —
that they fhall engage men in unnecefiary reftraints ; and fill their
minds with trilling, and abfurd exceptions ; which are contrary
to the purity of religion, and the benignity of God. Oppofe

6. 7. 8. thefe corruptions with fleadinefs. Oppofe them by a holy ex-
ample. Teach your converts, that outward obfervances are of no
avail : but that a pious life produces happinefs both here, and
9. hereafter. This is true religion ; and it is in a great meafure

10. for holding this dodrine — faith in Chrift, and good works, in
oppofition to outward obfervances, that I have fuffered fo much
perfecution.

11. Be you therefore a faithful follower of my fleps ; and let your

12. gravit)', and piety, difcountenance thofe, who can objeifl only to

13. your youth. Exhort your converts publicly, and privately ; con-

14. fcientioufly difcharging that trufl which the Holy Spirit, and the
impcfition of the hands of the prefbytery have laid upon you.

15. 16, Thefe two great points keep ever in view — your life, and your
dodtrine. Make them the only objedls of your attention. They

16. God manifefi in thefleflj, is an expreffion, which is capable, I think, only of one fenfe.
10. In the text it is. Who is the Sa'viour of all men, fpecially of thofe, that belie've; which
words can only mean, that he Is univerfally the Saviour of all mankind, who believe.

are

I. T I M O T H Y. 545

are the great means of your own falvation ; and of the falvation
of others.

With becoming modefty rebuke the eld — the young with the
tendernefs of a brother — the female penitent with cautious gravity. —
Let the church feek out deftitute widows ; and remind the children, -. 4.
and near relations of widows in gener::!, to maintain the- indigent
of their own families, when they are able. He who neglefts this s- 6- 7. 8.
duty, negledts even what the heathen praclifes. The widow, who ^
is taken into the fervice of the church, muft long have been dead
to the world: fhe muft be remarkable for her piety j for her do-
meftic virtues ; and her works of charity. Till flie be threefcore
years of age, I would not have her eligible. Nor would I have
thofe chofen, who have engaged lightly in fecond marriages. Young n. 12. ij.
widows, tho devoted to the church, may, to the great fcandal of '*' '^" '^*
it, engage in heathen alliances, as fome have done. At leaHr, there
is often a levity in them, which is not agreeable to fo facred a de-
dication. Let them therefore, if they chufc it, engage again in
the married ilate ; and fhew a laudable example in the education
of their families. By no means however let them be burthenfome
to the church, if their relations can maintain them. The church
hath real objedls enough to provide for.

The pious paftor well deferves his maintenance, on the princi- 17. ,8.
pies both of the law, and the gofpel. — Hear no accufation againft 19.

a prefbyter.

10. Ifjhe ha've ivajhed the faints feet, means only in the Jewilh idiom, ifjhe hath entertained
them kindly ; or done good off.ces to them.

17. This expreffion, in the original. Let the elders, that rule nu ell, be counted 'worthy of douhlt
honour, applies more happily to the cafe of the pluralift, than any other in the Teilament.
It admits fo eafy a verfion " Let the pious paftor have two livings." I mean not however to
enter into any argument on this queftion : .ill I mean to fay, in commenting on this text, is,
that I think it nothing to the purpof:. — It feems very plain indeed from the context, that
Tijxii fignifles more than an emfty honour — an emolument certainly of fome kind. But as the

A a« a apollles.

20.

21.

I. 2.

3- 4- 5-

546 I. TIMOTHY.

a prefbyter, unlcfs fupported by two, or three witnefTes. But if he
be proved guilty, let him be publicly rebuked, as an example to
others. With all earneftnefs, and in the name of God, and Chrift,
I charge you to perform the duties of your fundtion, without pre-

28. judice, and partiality. Fill the offices of the church with great
caution. Few confider fufficiently the danger of partaking in other

2j. mens fins. Your own example will always be pure — indeed, as

far as your health is concerned, I have thought you too abflemious.
84. 25. The neceflity of caution in filling the offices of the church, arifes
from the great deceit, and plaufibility of mankind. The charadters
of few men are fo confpicuous, as not to require a very nice exami-
nation.

The chrlftian religion introduces no change in the civil rights
of mankind. Let the fervant therefore be taught obedience to his
mafter, whether he be a heathen, or a chriftian. He who carries
his ideas of gofpel-liberty beyond this, involves his hearers in quef-

6. tions, debate, and animofity. It is not the Jiation of life, which
is xh^fource of happinefs to the religious breaft. True piety wants

7. no fuccours from the world. The enjoyments of life accompany

8. us only to the clofe of it. What then need we more than food
9. 10. and raiment ? A thirfl after worldly enjoyments is wholly incom-
patible with the virtues of a chriftian ; and all who are mifled by
worldly things, will find mifchief, and ruin in the end.

Let your difinterefted behaviour then fet an example of chriftian
virtues to a felfifh world. Go on manfully to combat the enemies
13. 14. of that faith, under the banners of which you ferve : and before

apoftles, and early chriftians fecm not to have had the leaft idea of expence beyond the ne-
ceffarles of life; it is not to be fuppofed, that the emolument here mentioned, could extend
further. All good pallors deferved a maintenance. None wanted, orwiihed for more. To
be counted ivorthy of dculle mainUnance, I thould think, therefore means only to ftiew, how
very well they deferved a maintenance at all : they were doubly worthy of it.

God,

It.

12.

I. TIMOTHY. 547

God, and Chrift, I befeech you to maintain uncorrupt, the doc-
trines you have received j waiting with filent hope, the fulfilling 15- i^'
of thofe promifes, which no mortal can conceive. Inftrudl the 17.

rich not to depend on the good things they enjoy ; but on God,
the giver of them. Inftruft them to grow rich in good works — ^8.

in giving, rather than in hoarding. Inflrudl them to lay up for 19.

themfelves a treafure, that will Iqfl for ever.

I conclude, as I began, with exhorting you to preferve faith- so,

fully the dodlrines, that have been committed to you ; and to avoid
all trifling, difficult, and unnecefTary queftions. Curious inquirers «i.
have often carried on their refearches, till they have lofl themfelves
in infidelity. The grace of God be with you. Amen.

End of the First Epistle to Timothy.

A a a a a

SECOND EPISTLE

O F

St. PAUL TO TIMOTHY.

PAUL, "by the immediate direcflion of God, appointed an
apoftle, and preacher of that gofpel, which proclaims eternal
life — to my beloved Timothy, grace, mercy, and peace !

The remembrance of our laft affedlionate parting makes me de- 3- 4- 5.
firous of feeing you again. But however that be, it is a great
happinefs, that I can thank God w^ith fincerity for that unfhaken
faith, which you have hitherto maintained; and which hath, in
a manner, defcended to you by inheritance. Again therefore I 6.

write, to excite in you, more and more, a holy zeal in the dif-
charge of that office, which hath been conferred upon you. Fear 7.

not the oppolition of men ; but truft in the power of God. Confider
the evidences of religion ; and fubmit with me to bear afflidlion g.

for the fake of that gofpel, unto which the free grace of God 9. 10.

9. Who hath called us— according to his oi:->i purpofe, and grace. No doubt the gofpel was
given by fX\e. free grace of God; that is, mankind were totally undeferving of it. But this
doftrine is furely much perverted, wlien it is drawn to fay, that as the gofpel, or the falvation
it brings, is the free gift of God, it is therefore given arbitrarily to one, and denied to ano-
ther. The heathen, wc doubt not, who lives up to the light God hath given him, receives
the benefit of the atonement of Chrift.

hath

550 II. T I M O T H Y.

hath called us— that gofpel, which having been originally planned
before the world began, hath now in Chrift aboliihed dciith ; and

*'• opened the fountains of life, and immortality. This is the gofpel,

which I am appointed to preach to the Gentiles -, and for which
12. alfo I fuffer perfecution, trufting in thofe faithful promifcs, which
13' cannot deceive. Unite with me therefore in the courageous main-
tenance of this faith — in tlie uniform pradlice of the duties, which
» :• it injoins — =and in tlie confcientious difcharge of that fundtion, in

which it hath engaged you.

15. I find myfelf deferted by all the Afiatic chriflians j among

16. 17. 1 3. whom are Phygellus, and Hermogenes, In the midft of this defer-

tion, neither (liame, nor any other worldly principle, hath prevented

Onefiphorus from miniftering to me at Rome, as he had done

before at Ephefus. May God reward his pious labours, and may

you imitate his fortitude ! May the grace of God flrengthen you in

'• ^* all things; and enable you to inftrudt thofe, who may inflrud

others !
3. 4. Your flation is that of a foldier of Chrift. You have the dif-

ficulties of your profeffion before you ; and if you wifli to pleafe
your Superior, you muft withdraw your mind from every thing
r. but your duty. In the heathen games, an eager conteft, regulated

6.. by the laws cf the courfe, precedes the crown. The hufbandman

7. labours, before he taftes his crop. I need not point out the appli-

8. cation of thefe allufions to the chriftian minifter. Remember always
9. 10. your fuifering Saviour. Plis death preceded his afcenfion. How

12. To keep that ivhich I hazie committed — that is, my fouj.

16. He ivas not ajhamed of my chain. The apoftle fpeaks of ihat chain, which he wore as a
priibner at large, according to the Roman cuftom. See a note on Afts xxviii. 16.

10. The word iyhixini, or elecl, has evidently r.o relation to the eleftion, or reprobation of
individuals ; but relates plainly to the Gentiles, as clciled, or called hy God, into a partnerihip,
with the Jews in all the benefits of the gofpel.

can

II. TIMOTHY.

551

II. iz. 13.

14. i:

can I repine at my own fafferings, and imprifonment, when I
confider them as the gracious means, in the hands of God, of
drawing the Gentiles to falvation ? It is the great comfort of our
holy religion, that if we die unto fin, we fliall live with Chrift ;
and if we fufFer for him, we fhall be exalted alfo with him. On
the other hand, if we renounce our profefiion, we may bring ruin
on ourfelves ; but we cannot alter the promifes, and threatnings of
God.

Prefs thefe doftrines therefore earneftly on your converts. Charge
them to lay afide their frivolous difputes; and like a Jewifh prieft,
prefiding at a facrifice, teach them to fever the nobler parts from
the ignoble. An attention to thefe frivolous things leads to impiety. 16.

Hence fprang the herefy of Hymeneus, and Philetus ; who now
deny the refurrediion ; and have drawn a party after them, tho
nothing can be plainer, nor ftand firmer, than our hopes in this
great article. We have God's promife; if on our part, we lead

holy lives. But we are not to wonder at this defecflion. As in a

great houfe there are variety of utenfils, fome of an elegant, and
others of a courfer conftrudtion ; fo in the church of Chrift, there
will ever be a difference among it's members : but our bufinefs is 21.
to endeavour to make ourfelves fuch vefiels, as are appropriated to
the majler's ufe; in which no dregs are contained -, but liquors of the
pureft kind.

I cannot therefore prefs you too earneftly to avoid thefe novel 22.
dodrines. A found faith, and good life, are all that a chriftian
has to concern himfelf about. I have juft informed you, that thefe 23. 24. 25.

frivolous

17. IS
19.

20.

26.

15. The expreffion in the original, righlij di'viding the ivord of truth, is thought to allude,
as I have here rendered it, to the prieft's office in facrificing.

22. The words jEaTEfixa; im^if/A-^u iccm lo be more literally tranflated, as we have them,
youthful lufts; but I rather prefer the fenfe here given, which fome critics have approved.

The

Ssz II. T I M O T H Y.

frivolous queftions lead to impiety. I may add alfo, that they

produce animofity : and how unbecoming, a contentious temper is

in a minifler of Cliril!:, I need not tell you. Gentlenefs, and

C IT A P. patience ihould be charafteriftic in him. By thefe he endeavours

^_^..^ to draw the ftraying chriftian from vice, and error ; and lead him

1. 2. 3. 4. to the acknowledgment, and pradice of the truth-f-. Corruption,

in a degree, is infcparable from the purefl church — wickednefs will

S- prevail — and the form of religion, inflead of the fpirit of it, will

6. 7- 8. poflefs the minds of men. They will not be fatisfied with living in

g. 10. ii.i;. error themfelves, unlefs they lead others after them i and boldly

oppofe the truth. While God permits it, this conteft between

truth, and error muft fubfift: ; and increafe. Be not however dif-

couraged. Perfevere in the duties of a chriftianj and remember,

tliat perfecution, and religion are ever nearly allied.

The-verb, vtureft^u, properly fignifies to innovate. I fee not therefore why the adjeftive may
not fignify ii:w. And as to the word e'n-iSi-f/.ix, it is taken in fo many different fenfes in the
New Teftament, that if ue argue cither from it's ufe, or derifatioji, we may apply it to any
thing, on which the mind is bent. St. Peter ufes it entirely in this fenfe. I Peter i. 12. — If
then the icrnis alloiv tliis interpretation, the context fecms to require it. The whole tenor of
the chapter oppofes rather erroneous doflrines, than impure practices. — Bcfides, a caution
againft youthful lufis, one Should fuppcfe, unneceflary to a perfon, wliom the apoftle himfelf
(i Tim. V. 23.), bl-imes rather for abftemioufnefs ; tho in the mid.1 of the refinements of
philofophy, it is pofiible he might have been in fome danger of being led afide by ne-M fancies
in religion, in oppofition to thofe genuine dcftrines of chrifti.anity, wliich are touched in the
beginning of this cliapter.

f I am obliged, in order to prcfervc the harmony of compcfition, to give this paflage in
the fume modernized form, as the other parts of the epiJlle : but no language can reach the
pleaiing fimplicity of the original. There is a mildncfs in the expreffion, which indicates the
thing. " The fervant of the Lord muft not fcrive ; but be gentle unto all men; apt to
" teach ; patient ; in meeknefs inftrucling thofe that oppofe themfelves ; if God peradven-
" ture will give them repentance to the acknowledgment of the truth."

8. Jannes, and Jambrcs arc inftanced among tliofe, who oppofed the truth. Jt is remark-
able, that Jannes is mentioned with Mofes, in Pliny's natural hillory, as an eminent magician.
Sec his index.

Tour

II. TIMOTHY. S53

Tour education hath been fuperior to that of the generahty of men. 14.

Study thofe fcriptures therefore, which from a child you have reve- 15.'

renced. They will throw the beft light on the difpenfation of 16. 17.
the gofpel ; and, befides the inflrudlive lefTons they contain, will
furnifli the chriftian teacher with every needful affiftance.

Exercife then, I earneftly charge you before God, all the funftions c H A P.
of your miniftry. Preach, rebuke, exhort : but do every thing , ^'^' ,
with humility, and gentlenefs. You and all your fucceflbrs, fhall i- 2- 3- +•
be called on for the exertion of every conciliating virtue. A general
corruption Ihall overfpread both teachers, and hearers. All this ;.

the minifter of Chrift muft bear. He muft learn to fuffer : but he
mull: alfo oppofe fallhoodj and fleadily maintain the truth.

For myfelf, I expedt fhortly to give my laft great teftimony to 6.

the truth of the gofpel. My labours are almoft over; and I have 7- s.
only to hope, with my fellow-labourers, for the gracious acceptance
of my great Mafter.

I could wifh you to be here w^ith me, as foon as you can. Moft 9. 10. u. \z
of my afliflants in the gofpel I have fent on feveral charges. Demas,
preferring the world to the gofpel, hath deferted me. Luke alone
is with me. I fhall want the affiftance of Mark : bring him with
you; and remember the papers, and other things which I left 13.

6. There is great elegance, and force in the original word, "Zmm^xi ; my blood is about to
he feared out like a libation. But I have omitted the metaphor, as it is too bold for a lefs
animated phrafeology than the original.

10. Some who date the epiftle to the Coloffians after this to Timothy, do not fuppofe, that
Demas had apoftatized ; but had only behaved, in fome refpefts improperly : for in CololT.
iv. 14, he is mentioned refpedlfully among Paul's friends. The cafe of Demas depends
intirely on the dates of the two epiftles.

13. Among diiFerent conjeftures about the Jo*£ mentioned here, fome have fuppofed it a
ckke-bag\ others have fuppofed it the apoftle's Jewifli drefs, which he faould foon want;
leaving his Roman drefs, till he came into thofe parts again.

B b b b at

554

II. TIMOTHY.

14. 15 i6. at Troas. I have been indeed both oppofed, and deferted by many
during my imprifonment. God will deal with the advcrfaries of
our faith according to his own good pleafure. May their oppo-
17. 18. fition never appear againft them! A gracious God however has
fupported me, and will fupport me, under all my fufferings ; which
will give efficacy, I doubt not, to my preaching among the Gen-
tiles.

All the brethren here defire their falutations. Eraftus is flill at
Corinth. Trophimus I have left fick at Miletum.

I fhall depend on feeing you here before winter. ih-itl j,(i..'^l.i"(-ij
zz. The grace of our Lord Jefus Chrift, be with you! Amen !

19. 20.

14. The only perfon mentioned here by name, who made oppofitlon to the apoftle, is one
Alexniiiler, a cofpcr-fmiih ; probably the fame perfon who is fpoken of in the firft chapter of
the firft epiftlc. As Timothy, who was Bilhop ofEphefus, is cautioned againft him, it is
probable, that Alexander was an Ephefian, fojourning among other ftrangers at Rome ; when;
he took an opportunity to oppofe the apoftle's preaching. St. Paul fays, he had greatly
ivithftood hh ivords : but there is no reafon to fuppofe any argumentative oppofition. Alexan-
der the copper-fmith was probably connected with his countryman Demetrius the filverfmith ;
and oppofed the gofpel, juft as that artifan had done — not by argument; but by tumult. St.
Paul's exprcffion to Timothy leads to this fenfe. Ov x^i o-u ©tXao-o-a ; obfewe him — have a
prudent eye upon him — as he was probably a popular, as well as an ill-difpofed perfon. It is
probable alfo that this is the fame perfon, who is mentioned as a leader of the infidel Jews at
Ephefus. See Arts xix. 33.

• 14. The Lord re-..<:ard him, &c. as we have it in our tranllation. The proper tenfe of the
word reiuard here, in the original, deferves as much to be inveftigated, as any word in the
New Teftament. AtoJwii is the reading our tranfiators have taken ; which plainly puts an
unchriiHan curfc into the apoftle's mouth. But if they had lived in later days, when collating
MSS. v.asmore in ufe, they would no doubt have taken the future tenfe, cx.mhcH, the Lord
ii'ill rev.-ard him ; which they might have found in fome of the beft, and moft authentic MSS.
That the apoftle did not mean a emfe, is evident from the 17th verfe, in wliich he prays, that
it may be averted.

17. Out of the mouth of the lion, is fuppofed to refer to Nero ; before whom in perfon, it is

imagined, the apoftle was brought. See a note on Philip, ii. 27.

End of the Second Epistle to Timothy.

PREFACE

OF THE

EPISTLE TO TITUS.

I T U S was prefident, or bifhop of the church eftablifhed in
Crete ; the inhabitants of \\hich ifland were very licentious both in their
principles, and praftice. In the former they were chiefly corrupted
by the Jewifh zealots, who were fettled amongfb them. Againft the
tenets introduced by thefe people, many of the precepts of this epiftle
are pointed ; particularly thofe relating to fcrvants, and governors ; as
the judaizing chriftians feem fcarcely to have allowed the authority of any

governor, but God. The other part of the epiftle, with regard to the

minifterial office, is nearly the fame, with the inftrucl:ion given on that
head, in the foregoing epiftles, to Timothy.

Bbbb 2

EPISTLE

T O

TITUS.

,_ 2. T3 "^ ^J L, an apoftle of Jefus Chrift j and preacher of that gof-
-. XT pel, which promifes eternal life; and which, the now firfl

^. opened, was defigned before the world began — to Titus, my be-
loved convert, grace, mercy and peace !
, The principal purpofe, for which I left you in Crete, was to

regulate, and carry on there, the great work of converflon, which
I had begun ; and to ordain minifters in the feveral towns. — I re-
6 - 8. o. P^^*^ ^'^^ inftrudlions, I gave you on this head. The minifter of
the gofpel muft be a perfon of blamelefs life. I objedl to any one,
who has been a polygamift : but would have an orderly family
efteemed a recommendation. He muft confider himfelf in the
light of God's fteward. He muft be gentle j temperate; untainted
by avarice; devoted to God; charitable to man; and above all
things, well eftablifhed in the truth of religion,' that he may be
prepared, as opportunity offers, either to inftrudl, or reprove.

Great

I T U S.

557

10. 11. 12.

<3- 14-

Great occafion has a mlnifter of Crete in particular to exert all
his prudence, and knowledge: for the people are falfe, and licen-
tious, both in principle, and practice ; and characterized as fuch,
even by their own writers. Nor are they, in a fmall degree, cor-
rupted by the infufion of Jewifh prejudices.

Treat them therefore with plainnefs. Point out to them the
Inefficacy of Jewifh traditions. Shew them how inconfiftent they
are with the intention of the gofpel. Inform thern, that purity i-

does not confift in abftaining from particular meats j but in an
unpolluted mind : and prefs upon them, that all who make pro- i6

feffion of chriftianity, be they Jews, or Gentiles, without obferv-
ing it's moral precepts, are abominable in the fight of God.

Thefe found dodlrines inculcate fteadily, but with proper diftinc-
tions, on all ranks of people ; holding up, in your own life, a
pattern of virtuous behaviour. This will grace your doftrinej
and tend more than any thing, to filence, and reconcile oppofi-

tion. Remember efpecially to inftruft fervants to obey their

mafters ; informing them, that piety in their humble flation is
one of the greateft ornaments of the gofpel of Chrift.

Thus, like a good paftor, lay before your converts the great
end, and intention of chriftianity — that it is a fyftem of religion
inftruding us in the confcientious difcharge of our duty to God,
our neighbour, and ourfelves : and in the belief, and hope of that 13

happinefs, which we fhall receive hereafter, through the death of
Chrift; ifweanfwer the end of this holy inftitution by purifying
ourfelves from the corruptions of the world. Let thefe dodtrines
then be the chief fubjed: of your exhortations; and rebuke with
that authority, which over-awes contempt.

12. St. Paul quotes this verfe from Epimenides. The meaning it conveys is, that the
Cretans ivere a falfe people j and united in their charader, the ferocity of the 'wild beajf, and the
luxury of the domeficated one. As to %\iev[ faljhood ; )!fr,Ti|«» was a proverbial expreffion for lying.

Preach

10.

II. 12.

>4-

CHAP. ..8 T I. T U S.

III. •'-'

.1. 2. ' Preach fubjedion to maglflrates — a readinefs to do good — an

averlion to do injury. Point out the propriety of gentlenefs, and

3.4.5.6.7. forbearance on all occafions j confidering the wickednefs and follies*

in which we ourfelves were immerfed, before the goodnefs of God

in Chrift, redeemed us from fin ; and made us heirs of falvation,

8. through his grace, not our own deferts-. It is in vain, tell your con-

9- verts, to talk of faith, without good works. On thefe infift, and

not on frivolous queftions, which produce only debate.

,0. 11. Notwithftanding however the g.entlenefs, and forbearance, which

are due on all occaiions, fomc church -difcipline may be neceffary;
and he, who continues obflinate in his wickednefs, kfter a fecond
admonition, muft be fevered from your communion. I mean not
however this feverity againft mere opinions : I fliould exercife it
only towards fuch, as were felf- con v idled by the wickednefs of
their own adlions.

9. See a note on i Tim. i. 4.

1 1. I have given what appears to be the apoftle's meaning. To the idea of herefy he affixes
a bad heart, as well as an en-cneous opinion, A man that is an heretic, fays he, rcjecl — that is,
fach an heretic as is fubtxrted, and Jtnneth, being condemned of himfeff.

The fame reftrifuon, which the apolUe lays on church-difcipline, fhould by parity of reafon
ail as a reflriclion alfo on the dlflurbers of the peace of the chuch by controverfy. Every man
has a right to his own opinion, and to the enjoyment of it : but no man lias a right to publiih
it in fundamentals, to the offence of others, againfl: opinions long eftablifted ; unlefs thofe
opinions come under the apofiW s idea of herefy. — It may be faid, the truth can never be injured by
debate; and freedom of debate is the protcllant's charter. — It is true: the truth can never be
injured by debate; if the debate reached thofe only, who are capable of debating. Others,
a controverfy may miflead. — And as to the proteftant's charter, it were well, if the example of
the early proteftants had more weight. It was the fcandalous fale of indulgences for fin,
which firft opened their mouths. Tranfubflantiation, and other opinions, tho in themfelves
ablcrd, as they were not openly marked with the apofile's charaBcrifics of herefy, were at firft
treated with fome refpecl : till by degrees, fo many things were found to be ivicked, that other
things began to htffpecicd; and a total change enfued.

IfhaU

u s.

559

I fhall foon fend either Artimas, or Tychicus to you. On his
arrival meet me at Nicopolis, where I mean to continue during
the winter. But before you come, fend Zenas, and Apollos ; and
fupply them with what is wanting. The Jewifh converts, I hope,
contribute their (hare alfo in thefe neceflary pxpences.

All here falute you. The grace of Jefus Chrill be with you
all ! Amen.

End of the Epistle to Titus.

t2.

'3-
14-

PREFACE

TO THE

EPISTLE TO PHILEMON.

HI LEMON had been converted by St. Paul to the chriftian
faith. Onefimus, his flavc, the bearer of this epiftic, had run away
from him ; and had probably robbed him. At Rome, where he endea-
voured to He concealed, he fell in the way of St. Paul, through fomc
accident, which is not communicated to us. By him he was converted
to the chriftian faith ; brought to a thorough fenfe of his wickednefs ;
and fent back to his mafter, with the following epiftle.

Some faftidious critics have fliewn an inclination to rid the facred
canon, if poffible, of this epiftle; which they feem to think of very
little importance to the chriftian church. — There are many confidera-
tions however, which I fhould hope, would obtain more favour in it's
behalf.

Firft, it fliews the admirable addrefs of St. Paul in converting
finners. By what means of application he opened a way to the heart of
a rude flave; dead as it appears to all principle; is matter well worth
our notice.

The pleafing, obliging manner likewife, in which the apoftle ap-
plied to Philemon, the Have's mafter, is equally interefting. The whole
epiftle indeed is a model of beautiful compofition.

C c c c Laftly,

562 PREFACE.

Lnftly, it is a noble Icflbn to the chriftiaii minifler, to fee with
what heartinefs, and zeal an apoftle engaged in converting one of the
lowefl: of all human beings; and how affedtionatcly he treated hiin, after
he was converted. The foul of a Have was to him of equal value with

the foul of a prince. It was indeed through a happy accident, if it

was accidental, that when the facred canon was framed, this epiftle to
Philemon was placed immediately after thofe to Timothy and Titus. St.
Paul having given the bejl precepts to a chriftian minifter, it feemed highly

pertinent to clofe his rules with «« example. It is very probable, that

this epifllc was written at the fame time with the epiftle to the Colofllans ;
as may be fcen from many circumftances of internal evidence, on a com-
parifon of the two epifllcs.

EPISTLE

T O

PHILEMON.

PAUL, and Timothy to Philemon, and his houfehold, grace,
mercy, and peace in God and Chrift !

It is with great fatisfadlion, and thankfulnefs to God, that I
hear of your faith, and charity — that, on all occafions, you have
not only fhewn a chriftian temper ; but given proofs of it alfo by
your charitable adlions.

As I have been the inftrument, through God, of your em-
bracing this faith, I might fpeak with the authority of a fpiritual
fither on the fubjedl of this letter : but laying that aiide, I chufe
rather to addrefs you on motives of chriftian charity.

The fubjedl of my addrefs, is your flave Onefimus ; whom,
having now converted, I fend back to you, changed from a vile
fugitive into a penitent chriftian. Receive him as you would do

9. Foul the aged. Dr, Wliitby's calculation makes Paul at this time about ■fixty-three ;
fuppofing him at the death of Stephen to be about thirty-eight.

1 1 . Ks thee unprofitable, but nozv prcfitabU. In thefe words the apoftle might perhaps allude
to his name ; Omfimus iignifying //■«/?/. Names of this kind were given to flaves, in expedla-
tion of their bringing ad-vantage to their mailers.

C c c c 2 me.

10. II.

12. 13.

564 PHILEMON.

me. Very gladly fhould I have detained him herej that In your
room he might have been of comfort, and afliftance to me in my

14. imprifonment. But I did not chufe to do any thing in this mat-
ter, vtithout your concurrence ; knowing, how much more agreeable
it is voluntarily to confer a benefit, than to have it drawn from
us by neceffity.

»5- How kindly in this matter has the providence of God adled

towards us. You loft a bad Have for a fliort time; that he might

16. become ferviceable to you for life. And yet a flave is not now

perhaps the name, by which you would call him -, but rather a
brother. I have efteemed him as fuchj and fo will you. He
is now your brother in a double fenfe ; as a man, and as a chrif-
tian.

ty.. "Whatever regard therefore you have for me, fliew it to him.

18, If he hath wronged you of any thing, place it to my account. I

19, will repay you. I fpeak lite7'aUy : I mean not to balance a tem-

20, poral account with a fpiritual one. Give me therefore the happi-
ei. nefs to believe you will grant my requeft. But why need I

fo fpeak ? Your kindnefs to me, I know, will do more, than I
defire.
22. I would have you prepare me a lodging; as I truft, that your

prayers, and mine will procure me deliverance, and bring us fpeedily
together.
23. 24. 2-. Epaphras, my fellow-prifoner ; and all my fellow-labourers here
lalute you. The grace of our Lord Jefus Chrift be with you all !
Amen !

20. Refrejh my iimutls. The vyord in the original atxvav<f<ii is very expreffive : Ea/e that
tommaiicn in mj heart.

End of the Epistle to Philemon*

PREFACE

TO THE

EPISTLE TO THE HEBREWS.

HIS epiftle feems to have been intended for the ufe of the
whole Jewifli people, however difperfed ; tho diredled chiefly to thofe
of Judea. It is generally fuppofed to have been written originally in
Greek; tho it's language is confefTedly more elegant, than any of St.
Paul's other epiftles. This has occafioned fome doubt of it's authenticity ;
together with it's not being infcribed with the apoftle's name. But this
was probably omitted on purpofe; as it was evident, (fee Adls xxii. 21)
that St. Paul had made himfelf very obnoxious to the Jews: and as to
the language. Dr. Lardner fuppofes, that the whole plan and fentiments
of the epiftle were Paul's (of which there is ftrong internal evidence) but
that he might have employed fome amanucnfis, (as he did on other oc-
cafions) who expreffed his thoughts in purer Greek, than he commonly
ufed himfelf.'

In this epiftle the apoftlc dwells on the dignity of Chrift's cha-
racter; 564 and on the fuperiority of the gofpel to the lav>-: 565-

He fliews, that, according to prophecy, the gofpel could not have been

adminiftered by angels: 566 He fticws alfo that the Melliah muft

have partaken of human-nature: 567 His fuperiority to Mofes is

m next

PREFACE.

next {hewn: 568 From thence the apoftlc exhorts the Jews to believe

in this great difpenfation : 568 The reft of God is next applied to

that rejl, which the gofpel promifes: 569 Chrift i-s delineated as a

high-prieft: 570 fuperior to the Jewifli high-prieft: 570 The

■weaknefs of the Jewifh chriftians is pointed out in not apprehending thefc

doctrines: 571 Melchifedeck is held out as a type of Chrift: 572 •

and from hence the dignity of Chrift's priefthood is inferred: 573

The apoftle recapitulates what he had faid: 574 He then confiders

the whole "Jewilh oeconomy as a fyftem of types: 575 realized in

Chrift: 576 purification, in the legal facrifice, he fays, was only ob-
tained by blood: 577 which was a type of the blood of Chrift: 577

From hence the apoftle exhorts to a full dependence on this facri-
fice: 579 He next exemplifies faith in many inftances : 580 .

Then exhorting to faith, and piety; he concludes with practical in-
ftru(5lions: 584.

EPISTLE

TO THE

HEBREWS.

3. The Son is here reprefented as the e.xprefs image of God; an idea, which fome writers
have explained, by the impreffion, which the wax receives from the engravbg of the feal.
Philo calls the Logos, Xapaicrjif xj etv.u» 0£s.

5. As the Meffiah was predifted to fpring from tlie houfe and lineage of David ; and as
Solomon fo far anfwered this charafter, and was befides the moft illuftrious of the Jcv,ifh
kings, and founded alfo the temple of Jerufalem; he was confidered as a type of Chrilh

5. Pf ii. 7.

5. 2 Sam. vii. 14. 1 Chron. xxii. 10.

6. Pf. xcvii. 7,

the

GOD having through various difpenfations gradually opened his
will to mankind ; hath at length revealed it fully by his Son ;
who being endowed with infinite power, firft created the world — '• ^- 3-
then redeemed it — and afterwards refumed his ancient glory : being 4.

of a nature infinitely fuperior to all thofe heavenly minirters, by
whom the law was difpenfed. This is very evident from obferving
his charafter as marked by the prophets. Is it a language ever 5.

ufed to angels, Thou art my Son, this day have I begotten thee?
Was it literally, or typically, fpoken of Solomon, / ivill be to him
a father, and he Jhall be to me a fon? And was it not expreflive of C,

10. II. IZ.

CHAP
II.

I. 2.

566 H E B R E W S.

the dignity cf this great charafler, in his exalted flate, when the
7- prophet calls upon all the angels of God to worjliip him f The

8. charader of angels is thzt o^ mi7iijflring fpirits. Far differently the

prophet fpeaks of the Son. He is reprefentcd as having power,
9- and dominion over all created beings — as eftablilliing his throne in

juflice, and equity — as the Creator of all things — and as exifting
'3* from eternity. So again, when the prophet fpeaks of his exalted

ftation, as fubduing the grand enemies of mankind, fin, and death ;
H* the exprefllons furely are not applicable to angels, who were not

the givers of the law, and the gofpel ; but merely the inflruments

employed in thofe fervices.

All thofe prophetic charafters of the MefTiah fliould awaken our
u — ^— J attention to the truths of the gofpel. The inference is plain. If

the tranfgreflion of the Moiaic law, revealed only through the

mediation of .angels, fubjed:ed the Ifraelites to fo great a penalty,
3" as we find it did ; what have we to anfwer for, if we negled: a

Jaw, given by the Son of God; and confirmed to us, not only by the
4- flrongeft human teftimony ; but by the authority of miracles, and

the vifible power of the Holy Ghoil }

5. That no angelic miniflration difpenfed this laft great revelation of

6. God's will ; is plain from the words of David : I'Fhat is man that
thou art mindful of him ; or the Son of man, that thou 'vifitefl him .?

7. Made his angels J'pirit!, ani. his minijiers a f.ame c/" _/f«— made them like the wind, and
like lightning.

7. Pf. civ. 4.

12. 13. Pf. xlv. 6, 7. cii. 25, 26, 27,

12. 13. Pf. cv. I.

^. By the iijcrld to come, is commonly underftood the rejlored i/corld, or the gofpel Hate.
Many Jevvifh uritcrs, and early chriilians were of opinion from thefe paflages in St. Paul,
and fome others in Daniel, (particularly chap. x. 13, 21) that the world was divided into
difFerent diftrifts, and put under the government of angels : and that in particular the Jewilli
nation was committed to Michael. St. Paul might have a view to this opinion, when he fays
the chriui.iii v/orld was fubjecl only to Chrift.

Ibou

HEBREWS. 567

Thou madejl him for fotne time lower than the angels ; thou cro^vnedjl 7.

htm with glory, and honour ; and didjl Jet him over the works of thy
hands. Thou hajl put all things in JubjeSlion under his feet. Now 8.

thefe words, tho primarily fpoken of Adam, and his defcendants,
can by no means have their lole reference to man, or his dominion
over the vi'orks of creation ; which we evidently fee they have
not. But they refer diredlly to the divine Minifter of the new 9.

covenant; and mark his charafter in ftrong terms. They point out
Jefus who was made lower than the angels daring his ftate of humi-
liation i but after the price of redemption was paid, crowned with
glory and honour.

Now it pleafed God, however contrary to Jewifh prejudices, ,0

that the great Author of our falvation fhould take upon him the
nature of thofe, whom he redeemed; and pafs through a ftate of
fufFering. Thus he is reprefented by the prophets, calling mankind
his brethren — and in other places, calling them his children. All thefe
paflages in the prophets point out the hum.an nature of the Meftiah.
He partook of the fame fiefh and blood with thofe, whom he re- ,^

deemed that by fubjefting himfelf to death, he might vanquifli the
power of the devil ; and deliver all mankind from the bondage of fin. ,.

Inftead of appearing in an angelic form, he appeared as one of tiie 16

defcendants of Abraham ; and thought it proper to be, in all refpefts,
like .his brethren; that he might be a merciful high-prieft before
God, atoning for the fms of the people. What an encouragement ,g

7. A I. -.tic, might better be rendered, a little ivhile; as it is in the margin of our
Teft.iment.

9. Our Saviour, quoting tliis pfalnti, applies it, as St. Paul does. Matt. xxi. 16.

12. Pf. x\ii. 2Z.

13. I-f. vlii. 17, 18.

14. Th; devil is here fa:d to have the pe-Mcr of dccih, as his tempting car finl parents was
the original caufe of death.

12, 13.

>7.

I. 2.

568 HEBREWS.

is it to us, who follow his fteps, that we are fuccoured in all our
temptations, by one, who in every refpe6t hath been tempted like
ourlelves ?
^ ^^^ ^- But while you refled: on the humanity, and humiliation of Chrift;
confider, on the other hand, my brethren, his dignity. One of
the greateft characters, which you acknowledge, is that of Mofes.
Faithful, no doubt, he was in that appointment, which God
3- 4- intrufted to him. But between Chrift and Mofes, the fame dif-
ference is eftabliflied by God, as we fee between the mafter, and

5- the fervant, of a family. Mofes precedes as a preparatory law-

giver, opening the way for fomething that was to follow. Chrift

6. comes after, fulfilling the types of the law ; and compleating that

inrtitution which Mofes had only fliadowed out.

Of this holy inrtitution, my brethren, we are a part, if we

7' perfevere faithfully in our profefllon. Remember that paflage in

the pfalms, in which the Ifraelites are exhorted to hear God's voice j

8. and not to hardc?i their hearts, as their fathers did in the wildernefs ;

9- when they perfifted forty years in an obftinate courfe of difbelief,

10. II. and difobedience j and provoked God at length to forbid their enter-

12. ing the promifed land. Let this example of your forefathers be
an inftrudlion to you. They difbelieved God. Take care that you

'3- do not difbelieve the revelation of his will through Chrift : but daily

incourage, and exhort each other, left any of you be hardened

14. through the deceitfulnefs of fin. All depends on your holding

15- fteadily your profeflion to the end; and taking every opportunity
16. 17. 18. ofincreafing in chriftian virtue. Some there were among your fore-
fathers, who did not revult from their obedience: but the greateft

3. As the apollle had before preferred Chrift to angels, fo now he prefers him to Mofes.
Chrift v/as at the head of his economy. Mofes was only a fteward.

4. See Numb. xii. 7. in wl-.ich Mofes is exprefely called di fervant.
7. Pfalm xcv.

number

I. i.

H E B R E W S> 569

number were not permitted to enter the promifed landj but fell 19-
in the wildernefs. Once more therefore let me repeat my exhor-
tations, that this example of unbelief may have it's full weight : C HAP.
and that none of us may forfeit the promife of that reft, which is
offered to us, as well as tbemi and which they forfeited through
unbelief.

The chriftian's reft depends on the fame promife, as that of the 3-

Ifraelites. Obferve thofe pafTages of fcripture, which mention fbe
reji of God. After the creation was finhhed, God is faid to reft from 4-
his work. He is faid alfo to reJi the feventh day — and David makes s-

an application to certain perfons, who were to enter into that reft.
Since therefore fome muft enter into that reft j and the ancient 6.

Ifraelites, to whom it was at firft applied, did not enter into it ; it 7.

is plain, that David had reference to fome future reft — that is, he 8.
had reference to fome reft, befides that of the land of Canaan :

for that reft had been already compleated by Jofliua. We con- 9.

elude therefore that God's holy fervants are to expeft fome future <o-

reft; and that this reft is to be of a holy, and a fpiritual kind,
when they fhall reft from their earthly labours j as God is faid to
reft, from his work.

Let it be our great endeavour then to enter into this holy reftj ti.

and make that ufe of the infidelity of our forefathers, which we 12.

ought ; confidering efpecially, that in the difpenfation of the gofpel
there is a ftill nicer difcrimination to be made between good and bad
— and that the very thoughts, and intentions of the heart, if impure,
become guilt in that difcerning eye, before which every part of the ij.

5. Pf. XCV. 12.

%. By Jefus in this verfe, is meant Jofhua) whofe name, and office in leading the people to
a place of reft, made him a remarkable type ofChrift. In the margin he is called jofliua ;
and it is only mifleading ignorant readers, to call him Jefus in the text.

13. Naked and open. Some fuppofe an allufion is made here to facrificing. As it then ap-
pears, whether the viftim is pure, or faulty ; fo, &c.

D d d d creation

I. 2

S7Q HEBREWS.

'4- creation is open. Having therefore (o great an high-prieft, Jefus
the Son of God, who is now making interceffion for us in heaven,

15. let us hold faft our faith in fo merciful a deliverer. For, as I jull
obferved, we have not now an high-prieft, who cannot feel our
infirmities ; but one, who was in every refpedl tempted as we are.

»fi' Let us then come boldly to the throne of grace, afTuring ourfelves,
that we fhall find from the true mercy-feat of God, fufficient help
in all our diflrelTes.

And now confidering Chrift in the light of an high-prieft, let
us fee how much his character, under this idea, is exalted above
the Jewifli high-prieft. In the firft place, the Jewifti high-
prieft was a frail, and erring man : and tho he might have com-
paffion on thofe, for whom he officiated ; yet his compaflion was
founded on a different motive from that of Chrift. He pitied the

3- frailties of others from feeling his own : and therefore in offering

4. facrifices for them, he always included himfelf. -In the fecond

place, tho no man could take upon himfelf the Levitical priefthood,
5- unlefs called by God, as Aaron was ; yet Chrift was not only

6. appointed by God ; but had an everlafting priefthood conferred upon

. 8. him, of which Melchifedec's was a type.' Again, the prayers,.

and fupplications, and fufferings of Chrift were infinitely more effica-
cious, than the atonement of the Jewifti high-prieft. Having been
railed from the dead, and having given us an example of obedience,

9- and refignation to the will of God ; he was confecrated, as it were,

through fufterings ; and making an atonement for the fins of the

14. St. Paul here refumes the fubjeft of the high-prieft, which he had dropped at the begin-
ning of the iiid chapter. The coraparifon of Chriil with Mofes ; and of chrilHan immortality
with the jewifh Canaan, had interrupted his argument.— —^iT/^A iviom ive hwve to do : irfo; »
viinuf ?io7o; : of^jjhom ive/peak,

15. See chap. ii. 18.
6. Sec Pf. ex. 4.

world j

HEBREWS. 571

world; he became an eternal high-prieft, of whom, as I obferved, 10.
Melchifedec was a type.

Of this refemblance between Chrift, and Melchifedec I could n.
fay many things to you, which would fhew more fully the fupe-
riority of our Lord to the Levitical high-prieft ; but I fear you
are not yet difpofed to receive them. From the time of your iz. 13-
converfion one fhould fuppofe, you might have become teachers
of religion : inftead of which, I fear, you have not yet digefted
the firft principles of it. Strong meats are the food of thofe who
are arrived at full age; and milk and lighter food, of children.
I fear you are to be numbered among the latter.

However leaving for the prefent the principles of religion, re-
pentance, faith, baptifm, the communication of fpiritual gifts, the
refurredlion of the dead, and a future judgment, let us proceed,
through God's permifTion, to thefe deeper points. As for thofe 4. s- 6
who have apoftatized from the truth, after having been enlightened
by the gofpel — convinced by it's evidence — and partakers of it's
bleflings ; one fhould fuppofe it utterly impoffible they fliould 7. 8,
ever again be reftored. Like ground, which anfwers no longer
to the pains of the huibandman, but in return for it's culture,
produces only weeds, they muft be left to the efted: of their in-
gratitude, and infidelity. — Notwithftanding however what I fay, 9.
I am perfuaded better things of the generality of you. And you 10.
may be afTured, in particular, that God will not forget that charity,
by which you have fo often evidenced your religion ; and in which
I hope you will conftantly perfevere ; after the example of all
thofe holy patriarchs, your forefathers, who through faith, and
patience, at length inherited the promifes. How flricfl a performer j..
of his promife God is to his faithful fervants, may be concluded
from his oath to Abraham ; that lie would blefs, and multiply
him; which promife v/as firft performed in a temporal way ; but ,-
is now fully compleated in the gofpel. Thus God condefcending ,g^

D d d d 2 to

II.

IZ.

vn.

572 H E B R E W S.

to the manner of men, who confider an oath as the rnofl decifive

17. proof, confirmed his promife in that way to his obedient fervants.

18. And thus we chriftians, who inherit the fame promife, have the
fame foundation for the performance of it — God's word, confirmed

19. by his oath. On this we fliould depend in all our diftrefies, raifing
our thoughts to the completion of it by that bleffed Redeemer, who

20. hath entered for us into the Holy of Holies — our great high-priefl,
CHAP. ^^^ interceflbr; of whom (to refume my argument) Melchifedec

was a type.

Tliis holy man, who was king of Salem, and prieft of the moft
high God,' met Abraham returning from the defeat of the five

2. kings i and bleiiing him, received at his hands the tenth of all

he had taken. Nov/ here the firfl thing that flrikes us, in the

comparifon between this prince, and Chrifl, is the name; Mel-

3. chifedec fignifying ki/7g of' righteoufnefs ; and Salem the city of peace.
We are next flruck with the mode of his defcent. The Le-

vitical high-prieft preferves his genealogy pure from Aaron. But
of the lineage of Melchifedec nothing is faid. Neither his birth,
nor his death is noticed. Hence therefore he becomes a type of
that great high-prieft, who had neither beginning of days, nor

JO. From ver. 10, chap, v,

I. See Gen. .\iv. 18.

3. H'ithout father, nvithoiit mother, t^c. This is a very common way in fpeaking of thofe,
whofe anceftors are unknown. Thus Livy fays, Patre nullo, matre ferva. 1. IV. And
Seneca (epif. 108) fpeaking of the two Roman kings, Servius Tullius, and Ancus Marcius,
fays. Alter patrem non habet ; alter matrem. Atrct-cuf, xat ujAinuf, were comnron expreffions
among the Greeks alfo,- to diftingui(h people of unknown families. Among the Jews it was
always conceived, tliat altho the Meffiah was to be of the houfe and lineage of David, there
was ftill feme myfterious obfcurity with regard to his birth. Tlius his enemies remarked, that
lefus could not be the Meffiah, becaufe they ^ww him to be the carpenter's fon ; Mark vi. 3.

And again. When Chrijl pall come, no one Jhali inoiv lAjhence he is. John vii. 27. The

application of fach a phrafe to Chrift, as that he had neither beginning of days, nor end of life,
<:an mean nothing, I think, if it do not mean a unity with the Father.

end

HEBREWS. 573

end of life. Then again confider the greatnefs of that charafter, +•

to whom even the patriarch Abraham paid tithes. The Levitical 5.6. 7.8. 9.
prieft, who by the law received tithes of the people, may be faid 13! i^
to have paid tithes himfelf to Melchifedec, in the perfon of his
progenitor Abraham.- — —Confider alfo the fuperiority, which that
great high-prieft aflumed in bleffing our father Abraham : for un-
doubtedly it is the greater, who blelTes the lefs ; and not the lefs,
who blefles the greater.

From what hath been faid then If appears firil, that the Levi-
tical priefthood can, by no means, be confidered as a perfed
inftitution ; for then the order of Aaron needed not to have been

fuperfeded by the order of Melchifedec. Secondly it appears,

that as there is a change in the priellhood, there is a change
alfo in the law. For as the people received the law under the
prieflhood J a new priefthood implies a new law. The tribe
of Judah, from which our Lord fprang, had evidently no con-

nedlion with the altar. Thirdly, it is evident, that from the ij.

excellency of the new priefthood, the law muft alfo take a new 16.

excellence; and muft be changed, agreeably to the nature of the
prieft, from a ceremonial ritual, into a fpiritual fervice. Other- 17.

wife what advantage arifes from a prieft, who is to live for ever ^ jg.

The law of Mofes is difannulled, becaufe being weak, and im-
perfed", it was unable to draw it's obfervers to perfed:ion. The »9-

covenant of the gofpel leads diredly to God. Again, let us 20.

confider the confirmation of this covenant. The Lord /ware, faith 21.

the prophet, and will not repent. Thou art a priejl for ever, after
the order of Melchifedec. By no fuch defignation was the Levitical

5. 6. In the text the hhjlng, and recd^jing ofiythes are united, I thought it might be ealicr,
and might place the refemblance in a ftronger light, to feparate them.
19. The neuter v^d is often taken for pcrfcns as well as things,
21. See Pfalm ex. 4.

prieft:

574 - HEBREW S.

prieft confecrated. Therefore the new covenant, of which Chrift
is the high-priefl, is the more excellent, becaufe the more flrongly

confirmed. From the fame prophecy we are affured, that it is

unchangeable alfo. In the Levltical prieflhood death was con-
tinually introducing change : but Chrill, fays the prophet, is efta-

25. bliflied a prieji for ever. Laftly, from laying all thefe confi-

derations together, we may reft affured, that we have an eternal,
unchangeable high-prieft, who is continually making intercedion
for US; and that we fliall find in him a Redeemer, who is able

26. to fine all, who come to God in his name. Koly, and fpotlefs
himfelf; of dignity fufficient to make an atonement; he offers, —

27. not like the Levitical priefl, an offering lirft for his own fins, and
then for the fins of the people — but he offers himfelf, once for

28. all, a facrifice for the fins of mankind ; thus completely fulfilling
that great prophecy of the pfalmift (given long after the law) that
a new prieflhood fliould be confecrated, not fubjed: to the in-

c H A T> finiiities, and changes of the Levitical one ; but abfolutely pure,
vm. holy, and eternal.

1.2.3.4. The fum of what I have faid, is this, that we chriftians have a
high-prieft as far fuperior, in every inftance, to the Jewifli one;
as a conftant interceffor at tlie throne of God, is to a priefl: officiating
c. in an earthly temple. Such interceflion may be confidered as making

him a continual high-prieji ; tho the great facrifice is offered; and
he is now removed into heaven. Temple-facrifices the Jewifli
prieft was fufticient to ofler. But here is a fervice, which no
•earthly prieft could perform. In fine, then, the Jewifh high-prieft
was only a mere type of the heavenly one; as the Jewifh tabernacle
was of the throne of God. This was clearly expieffed at the giving

:8. Pf. CX-, 4.

5. See Exod. xxv. 40, and xxvi. 30.

HEBREWS.

575-

of the law ; when Mofes was ordered to make every thing after the
pattern, which, in a heavenly vifion, was fhewn to him on the mount. 6.

And indeed there is as much difference between the two miniftrations -,
as between the temporal promife of a land of Canaan, and the
heavenly one of an eternal habitation.

Now this great change of one covenant for the other, is founded 7.

on the deficiency of the law, and the excellence of the gofpel. If
the firft had been perfedt, there had been no room fora fecond. Thus 8.

the prophet Jeremiah fpeaks: Behold the days come, vihen I will make
a new covefiant with the houfe of Ifrael, and with the hoiife of Judah — 9.

not according to the covenant which I made with their fathers, in the
day, when I took them by the hand to lead them out cf Egypt; becaufe
they cotitinued not in my covenant, and I regarded them not, faith the 10.

Lord. The prophet having thus far fhewn God's intention to u-

fuperfede the Jewifh inftitution, proceeds farther to fhew the nature
of the chriftian religion. He touches on the gracious intention of
it, as a covenant of mercy to mankind; he declares God's promife
of bringing the dodlrines of it home to the confciences of men by
his Holy Spirit; and concludes his view of it, by mentioning the
grand point of difference between it, and the Jewifh religion — it's 12.
making a full atonement for the fins cf mankind. He calls it, you '3-

obferve, a 7iew covenant; which plainly implies the abolition of
the old.

This great intended change appears alfo from the whole economy ^*^J^^*
of the Jewifh tabernacle, which prefigured fomething, that was to
fucceed. It appeared itfelf to be a mere temporary matter. The
outer part of it, called the fanduary, contained the golden candle- a.
ftick, and the table of fliew-bread : the inner part, or the Holy of 3.

8. Jer. xxxl. 31, &c.

Holies

576 HEBREWS.

4- Holies, was feparated from the other, and contained the golden

cenfer, wherewith the high-priefl made the yearly atonement — the
ark — the golden pot with manna — Aaron's rod — the tables of the

5. covenant — and the cherubims of glory fhadowing the mercy-feat ;

the figurative intention of all which I fliall not here particularly

-^- examine. In the firft of thefe apartments the priefts performed

7- their daily fervice : but the fecond was a facred recefs, fliut out

from all infpedlion ; into which the high-priefl: alone entered ; and
that but once a year, to make atonement, with facrifice, for his

8. own fins, and the fins of the people. All this ceremony was

plainly intended to fhew, that fomething was yet wanting to open
9- 10. the Holy of Holies to all mankind : and that the various fervices
performed, confifling merely of obfervances, of no value in them-
felves, were figures only of that perfedl facrifice, which fliould
afterwards take place.

All thefe types, and ceremonies Chrift hath realized ; offering
his own blood, inftead of the Levitical facrifice of goats, and calves j
entering the true Holy of Holies % and making for us, not an annual,

13. but a perpetual atonement. And well may we fuppofe, if the

fprinkling of the blood of animals purified the Jew from all his

'4' legal defilements j that the blood of Chrill ofl:ercd, through the

'S- divine appointment, without fpot to God, will purge us from fin.

Thus Chrift becomes the mediator of a new, and better covenant;
redeeming by his death, and reftoring to an eternal inheritance,
even thofe who lived under the firfl: covenant.

«6. Now the death of a teftator is abfolutely necefTary to give force

'7' to a teftament. While the teftator lives, the teftament, or covenant.

4. It appears from the text, that the ark contained thefe feveral things : whereas we are
alTured (i Kings viii. 9) that it contained only the two tables of ftone. E» » therefore mull
refer to the tabernacle.

16. The word Aia9)!>:»; fignilies here both a tejiamtnt, and a covenant. St. Paul perhaps con-
fidered a di'vine covenant, as a tejiament, becaufe of it's being unalterable,

II. 12

HEBREWS. t^-j-j

is not binding. Accordingly the fir ft teftanient, to make it a proper i8.

type of the fecond, was confecrated with blood. Thus Mofes ip-

after he had read the law, took blood ; and fprinkled the people,
faying. This is the blood of the teftament, which God hath en- ad-

joined. And thus the tabernacle, as foon as it was ereded, together zi.
with all it's utcniils, were fprinkled with blood j without which zi.

indeed we have not in the law any idea of remifTion. God thought zj.

it neceffary therefore by fuch a confecration to reprefent that facred
blood, which was afterwards to be fhed for the fins of mankind.
And as the Holy of Holies is the reprefcntation of heaven; fo Chrift, ^+" *S" ^'
the great mediator, enters it; not like the Jewiih high-prieft, annu-
ally with the blood of animals ; but once for all, on this laft great
revelation of God's will ; offering his own blood, as a facrifice
for the fins of mankind. As man alfo is appointed to undergo the z-j. z%.
two great ftates of death, and judgment ; fo Chrift, having firft
died for fin, will appear, on his fecond coming, without any idea
of atonement, merely as our judge.

The whole legal ritual then is a mere typical reprefcntation : nor
were it's facrifices ever intended to make a full atonement. We

prove

19. St. Paul fays, that Mofes fprinkled the book, as well as the people, with blood. But
the pafTage of Mofes (Exod. xxiv. 7, 8) to which St. Paul alludes, does not mention the book
as being fprinkled ; either in the LXX, from which St. Paul commonly quotes; or in our
tranflation, which is taken from the original. The vulgate is ambiguous : Accipiens fanguinem
niif.donim, ipfum quoqiie Ubrum, et populum Omnem afpeifa.

21. In Exod. xl. where the confecration of the tabernacle is related, blood is not fpecified.
But, no doubt, St. Paul, who was fo well verfed in the Jewiih ceremonial, underftood, thit
a purification through blood was meant by the words hallo~-i:ing, and J'anSifying : and accord-
ingly Jofephus exprefsly fays, that Mofes confecrated the tabernacle, and all it's utenfUs with

oil, and blood : SsfaB-ei/Bs 7>i» ry.r,ir,t, zai Ta xifi butiv cy.mr,, thaiu, xai Tw ai«»Ti. Antiq. III. 9.

22. In cafes of inability a portion of fine flour is fubftituted as a fin-ofi^ering, for the
life of an animal. Levit. v. 11.

2. For then they i-jculd not have ceafid. The vulgate, the Syriac, many good MS S, and
«ven the margin of our own tranflation, have it. Tor then '•moM they haz'e aafed. The aegatlx'e,

E e e e in

5/5 HEBREWS.

prove this from the very nature of them. If they made a fuU

atonement ; vi^hat end was anRvered by their repetition ? The wor-

J- fliipper, once purged, would have been freed from fm. But that

was not the cafe. In every annual expiation, all paft fins were

4- again remembered. In the nature of things indeed it is not pofiible,

5- 6. that the blood of bulls, and of goats, can take away fin. And in

this light we confider that prophetic paflage in the pfalms ; in.

which Chrift-, when coming into the world, is thus reprefented

addrefling the Father : Sacrifices, and offerings for Jin Thou bajl

7- S. 9- rejeSled: but thou haji provided a body for an offering. I embrace,

O God, thy gracious defigns : and agreeably to the prediSlion of all

thy holy prophets, fall fulfil it. Thus Chrift by fubftituting his

own body in the room of the offerings, and ficrifices of the law,

«>• plainly eftablidies the one on the abolition of the other. By this

holy facrifice then we are juflified; giving up every idea of juftifi-
^^- cation by the law — not trufting in an earthly high-priefi;, and the

in our tranflation, intirely dellroys the fenfe ; unlefs indeed the fentence be read interroga-
tively.

5. The paiTage from Pfalm xl. from whence this verfe is quoted, is fingular. The words,
hut a body kaji thcu prepared, are in the original Hebrew, mine ears ha/i thou bored; alluding
to the Jewiih cuftom of boring the ears of flaves. Our tranflation of the Pfalms renders it
totally without an}' meaning at all ; mine ears haft thou opened. — The interpretation is, that
Chrift is reprefented as fubmitting to the will of I/..^ Father, with all the obedience of a willing
flave.

But ftill how comes it, that St. Paul, inftead of faying, mine ears haft thou bored, fays, a body
haft thcu prepared me ? — This is fmgular ; but the truth is, the apoftle, inftead of quoting from
the original Hebrew, quotes from the feptuagint; which renders the original Hebrew very
happily, as the apoftle ha.s quoted it. Slaves were always confidered both by the Jews, and
Greeks, 3.s mere bodies . Thus Raguel gave Tobias half his flaves, cattle, and money — jufj.a.Tx,
xai xT-iwi, y.ui a,-yff>o> : and thus the flaves of the men of Sichem, are called ra. (raf/.arx. Many
inftanccs alfo occur in heathen writers. The LXX therefore, by a very happy interpretation,
tr.in (late the 2,^ of boring the ear, by the word o-»J(h«, which includes the true fenfe ; and here
fignifies both the body offered, aud the/wv« (the /^ofifniir ^»^a, Phil. ii. 7.) in which cur blefled
Lord appeared.

atonement

HEBREWS. 579

atonement of temple facrifices — but in a high-prieft, who having n.

ofFered himfelf a facrifice fpr fin once for all, fat down for ever on
the right hand of God; triumphing over death, and making a full 13. i±.
atonement for all his faithful fervants. For this is the fenfe of the 15. 16.
prophecy of Jereniiah, which I quoted above. Having fpoken of
the 7!ew covenant^ which God was about to makej and the new
laws he was about to ellabliili ; the prophet adds, that in this '7-
new covenant, a compleat atonement fhould be made for the fms
of mankind. In fine then, if you allow the force of this prophecy i8-

thus far ; you mufl: conclude farther, that the offerings, and facri-
fices of the temple-fervice are now rendered entirely ufelefs.

Since therefore, my brethren, we have thus a new, and living 19. 2s.
way opened to us into the Holy of Holies, by the blood of Chrifl j
and fince v/e have an eternal high-prieil prefiding there, making 21.
conftant interceffion for us, let us draw near with filll faith, and jz.

affurance in his mercy. Let us rejedl all dependence on legal puri-
fication ; and lay the ilrefs on the purification of the heart. Let 23.
us fteadily perfevere in the profeflion of our faith ; raifing our
minds with the promifes we have received. Let no prejudices 24.
againfl our brethren fubfift among us ; but let us fhew our cha-
rity by an unreferved communication of kindnefs. Of one thing 25.
let me particularly remind you : continue regularly your chriflian
aflemblies ; and return not to the temple-worfhip. Even in a
worldly light it is prudent ; for a dreadful calamity, you may affure
yourfelves, hangs over this unhappy country. — But the great point 26. 27.
to be confidered is, that if you apoflatize, you rejedl the only means
of drawing you to the truth, which God hath thought proper to
promulge. You give up the facrifice of Chrift ; and place your-
felves among thofe, who having now no farther means of con-
verfion, muft await the jufl: indignation of God. Will that God, ^g^

15. 16. See Heb. viii. 10, 12,

E e e e 2 think

33- 34-

580 HEBREWS.

tg. think you, who puniflied every tranfgreflion of the Mofaic law
with fo much rigour ; lee without offence the ftronger evidence
of the gofpel treated with contempt even by thofe, who have
been once fandified — the Son of God defpifed — his great atone-

30. ment rejeded — and all the miraculous powers of the Holy Spirit
fet at nought ? Remember that awful fentence, Vengeatice is mine ;
I nvill repay, faith the Lord. And again: The Lord Jkall judge

31. his people. Confider what it is to fall into the hands of a Being,

32. whofe attribute is eternal jujiice. Recolledl the conflidls you en-
dured after your firft converfion — the reproaches, and perfecutions
you underwent — and your fleady adherence to me, and others of
the apoftles of Chrift ; fuffering the lofs of your worldly pofleffions
through faith in an eternal inheritance.

Caft not away therefore that faith, which is the earnefl of this
36. eternal inheritance. Shew yourfelves God's faithful fervantsj truft

37. 38. him for your reward j and be not difcouraged, if you are not im-
mediately delivered. In God's good time you fliall receive afiiftance.
Remember the words of the Prophet : He that ccmeth, ivill come ;
and will not tarry : that is, they who obey him, may depend on
his affiftance. And immediately after, the jujl Jhall live by faith.
But he who renounces his faith, mufl: remember alfo, that he re-
nounces the bleffings annexed to it. I fliould be forry to fuppofe,
that any of you, my brethren, are of that number. Let me rather
XI.* * fuppofe you among thofe, who confider your faith as the only
ground of your falvation. Faith is ftill what it always has been,

through

35-

39
CHAP

30. Deut. xxxli. 3j, 36.

38. Hab. ii. 3, 4.

1. There is little doubt, I think, but the /rt/V^ here meant, h tkzt faith in the promi/es 0/ a
Mejfiah, which ftrongly poflefled all the ferious part of mankind, in the early ages of the world.
Through this faith we fuppofe Abel offered his facrifice to God. Noah, who was a type of
Chrift, could not be ignorant, one ihould fuppofe, of what he himfelf reprefented. Abraham,

HEBREWS. 581

through the whole hlftory of your forefathers. It may be called
the realizing of our hopes, as nothing can be the objedt of our
hopes, which has not firfl been the objedt of our faith. It may
be called alfo the evidence of fuch things, as our knowledge can-
not reach. Through faith we are aflured, that the works of crea- 3-
tion were formed by the word of God. It was fiith in the pro- 4.
mifes of Gcd, that gave a value to the facrifice of Abel ; and

to whom the promife of a R.edeemcr was renewed, no doubt, had a clear idea, in all his
typical tranfaftions, of the nature of that promife. The patriarchs too afted under the fame
impreflion ; and Mofes {hewed, in all his aflions, that the reproach ofChriJl ivas greater riches
to him, than the treafures of Egypt. Under the influence of this promife alfo all the worthies of
Ifrael adled — their judges adminiftered juilicc— their heroes fought— their martyrs died^and
their prophets predifted future events.

On the fuppofition alfo of this general faith in the promifes of God, (which, no doubt,
were more or lefs clear to different perfons,) we account for feveral crimes in the bible-hiftory,
which cannot well be accounted for on any other fuppofition : at leaft, we cannot account for
Mofes's mentioning feveral of them, unlefs with a view to fnew how ftrongly the promife of a
Saviour wrought in the early ages of the world. We follow the clue, which St. Paul has
given us; who mentions fome of the judges of Ifrael, as acting under the influence of this
faith, tho they were certainly guilty of very unwarrantable aftions.

On the birth of Cain, Eve declared, fie had gotten a man frcm the Lord; fuppofmg mo.1
probably that Cain was the promifed Saviour. Cain, adopting, as is alfo probable, his mo-
ther's opinion ; and finding that Abel was more favoured by Gcd than he was, might ground
his jealouf)' againil his brother, on this circumftance.

To a jealoufy of the fame kind we may refer the enmiiy betweeh Jacob, and Efau; and
the machinations cf Jofeph's brethren ; who might think him, as the child of Rachel, and
their father's favourite, the promifed feed.

To this delire alfo of giving birth to the promifed fecd> we. may refer feveral cf the accounts
of polygamy, and concubinage, which we meet with in the bible hi llory. Abraham's inter-
courfe with Hagar was plainly of this kind. Even the flory of Lot's daughters may be
referred to this fcurce. As far as appears (fee Gen. xix. 8) they were virtuous women :
but being now Ihut out from all mankind ; and being utterly deprived cf the great hope,
which poifeflied all the women of thofe days, who believed in the promifes of God, they were
led into this abominable aftion. It appears evidently from the face of the flory, that they
had no wilb, but that of having offsprirg : and that they rather gloried in what they had
done, feems plain from the names they gave their chiidre.i, wiich fignify the mode of their
birth.

made

II.

5S2 II E B R E W S.

made it an example to future times. Cain's, being nof of the ex-

5. piatory kind, was not founded in faith. Jt was the fame faith,

6. that carried Enoch to heaven without his fuffering the pains of mor-
taUty. He pleafed God : and we know there is no other way of
pleafing him ; but by a fleady, and adlive faith in his providence,

7. and promifes. It was faith, that f wed Noah, and his family in
s. Q. the ark J and infidelity that deftroyed the reft: of mankind. It was

fiith, which carried Abraham into an unknown country, where
he dwelt with his poft:erity ; refling 'on the general proraife of God
for a better inheritance. Through faith alfo Sarah, in her old
12. age, bore a fon ; from which child of fiith fprang tiie whole

people of Ifrael. All the eminent patriarchs died before the

completion of the promifes, they had received : but having full
faith in them, they confidered themfelves, in this v>'orld, only as
4- ij- on a journey J pafling to their heavenly home. For if they had
regarded only temporal things, their profpedls lay fairer in the
j6^ country they had left. But it is plain they had better, hopes.
Therefore God profefled himfelf to be their proteftor ; and pre-

17. pared for them a manfion of future happinefs. By faith Abraham

18. offered Ifaac ; tho in him he expected a completion of all the

19. promifes, which God had made him. But as, at firfV, he had
miraculoufly received a fon ; he concluded, that God could as

20. eafily reftore him. Through faith in the promifes of God, Ifaac

21. blefl'ed Jacob, and Efau. And afterwards Jacob, when he was

22. clyi^g in Egypt, bleffed the two fens of Jofeph. Jofeph alfo, on

14. HarpJa £7ri|viTas-i, fays the original; which we tranflate coldly. They feek_ a country.
But waTfi,- fignifies, not a country ; but our nati-je country— the place ivhers our ancejiors ha've
lived.

21. Lcanhig on the top of his Jlaff. Thus it is reiiJcred in the feptuagint ; from which the
facred writers commonly quote: but in the Hebrew, it is halved, ot leaned on his bed; which
confidering the patriarch was then dying, feems to be the better fenfe.

his

HEBREWS. 5S5

his death-bed, predided the departure of the children of Ifrael out
of Egypt; and in teflimony of his faith, ordered his own bones

to be carried into the land of Canaan. The extraordinary prefer- 23.

vation of Mofes was owing to an adt of faith in his parents : the

promifes of God weiglied more with them, than the threatnings

of the king. Through the fame principle alfo Mofes himfelf, v.hen 24.

he came to years of difcretion, renounced all connexions with the

court of Pharoah; and chofe rather to partake of the afflidions 25.

of his own people, than to enjoy the pleafures of a fmful life. He 26.

had full truft in the promifes of God; and preferred the hard

duties, to which they led him, before all the foftnefs, and luxury

of Egypt. His faith carried him forward to an expeded Mefliah ; 27.

and in this confidence he conduced the Ifraelites out of Egypt, and

defpifed the wrath of Pharoah. Through faith he kept tiie firft 2S.

paffoverj and through the fprinkling of blood, averted the def-

troying angel from his people : and laftly, through faith he paffed 29.

theredfea; while the Egyptians purfuing him, were deftroyed.

In the fequel of the Ifraeliti(h hiftory, Jofliua was enabled to throw 30.
down the walls of Jericho through faith — by which alfo Rahab 3'-

was faved in the midll: of a general maflacre. But it would be 32. 33. 34.

endle'ft to enumerate all the champions, and all the prophets, and 11] ^^' ^^'
martyrs of the bible-hiftory ; and enter into all their adions, and

fufferings, through this great virtue. Thus faith has been the 39.

leading principle from the earlieft times to thefe : and tho ive have 40.
feen the completion of thofe promifes, which they only faw at a

26. EJiecmmg the reproach of Chriji ; that is, the reproaches, to which a belief in the Mefliah
led him.

37. E7r«fa;$wa», ivere tempted. The meaning is commcnly fuppofed to be, ihey weere temp-
ted to renounce their faith by threatnings. Some rejefl the expreflion entirely as it is not found
in feveral MSSj while others again fuppofe the right reading was fjrufiSns-at, they were
burnt alive.

diflance ;

5^4 HEBREWS.

diftance; yet God hath left fufficient room for the exercife of our
faith alfo in tlie duties of our more perfect covenant ; that we might
partake with them in the fame blelled reward of faith and holinefs.
C II A p. Under the influence then of fuch numerous examples in the

XII.

■L, -,'._/ exercife of this great virtue, let us lay afide every incumbrance, and

'• '' run with patience our chriftian courfe j fctting chiefly b>ifore us,

as the point to aim at, the example of our blefi"ed Lord, who

through a life of forrow, and diftrefs, entered eternal glory. And

3' when you feel yourfelves fainting in this great confiiifl, renew your

endeavours by confidering what accumulated mifery your great Leader

4- underwent for your fakes. Befides, your fufferings have yet been

light, compared with thofe of fuch holy men, as have offered up
their lives for religion. Your fufferings have yet only been chaftife-

5- ments for fin. Have you forgotten the exhortations of fcripture,
which fpeak to all fuff"ering finners: My foJi, take pal'uiitly the chajlai-
tng of the Lord -, and let it urge you to ferve him ivith greater diligence:

^- for the corre£Jio?i of the Lord is an iiflance of his love. By chailifing
7' you, therefore, God fliev/s himfclf your father. It is a fatherly duty.

8- To be without chailifement, would argue you not to be under the

9- diftipline of a fither. And if v.e refpe(5l an earthly father for his
attention to his children ; much more ought we to reverence our
heavenly father ; who does not, as the earthly father, correal us on
worldly motives ; but for the beneiit of our immortal fouls. For the
prefent, no doubt, every degree of corredion is painful : but happy

'^' is he, who can confidcr it as an exercife of his virtue. Lift up

«3' therefore your feeble hands, and bend your Aifi^ened knees; and

amend your faults under the correding hand of your heavenly

Chap. XII. The beginning of this chapter fliould be read, and ftudied by all, who are
in afflidlion.

5. Prov. iii. 11, 12.

10,
II

father.

HEBREWS. 585

father. Live peaceably with men ^ and ploufly with God 3 and

you fliall be inheritors of God's holy kingdom. But take care,

that you renounce not, in any degree, the faith you have received.

Take care nut to mix the dodlrines of the world with the truths of

religion. Remember the cafe of Efau, who for a morfel of food

fold his birth-right. He found it impoffible to recover that privilege,

after he had once loft it: and it is juftly to be apprehended, that all

apoftates may bring themfelves into the fame dreadful circumftances.—

Much more guilty would the chriftian apoftate be, than the Jewiai.

Thelaw ofMofes was given with all thofe circumftances of terrific ^'

grandeur, which ftruck it's obfervers with fear. Even Mofes himfelf

was terrified with the awful appearance of that wonderful tranfadlion.

Whereas you, inftead of ftanding trembling at the bottom of a

mountain, flaming with fire from heaven, are admitted, on the

eafy conditions of the gofpel, to the bleffed fociety of heaven,

confifting of faints, and angels— even to the prefence of God himfelf

—and to Jefus, the mediator of this bleffed covenant ; whofe blood

did not ciy, like that of Abel, for vengeance; but called down

mercy.

Take care therefore that you rejedl not fo gracious a call : for
if they who apoftatized from the Mofaic law— a law delivered only
by the mediation of man, were punifhed with death; what punifh-
ment do they deferve, who rejed the evidence of the Son of God

18. The^ount that Might be touched. I cannot find there are any copies, authorizL-^c, that
readmg which, one fhould fappofe, the fenfe requires-T"^. mount that might not kc Lhed

we take the expreffion, as we read it. we n,uft confider \r ., h,r.ly .vpreffing an carthL
mount-. n,ount that was the ol,ea of .«,->yI._that might be touch.d-in oppofrrion to tlf-
heavenly one, "^

of Deu!1;?'°'1'/''' '\^"' f "'" " '"^ P^""^^^ ''°"^ '^°''" ^° '^^ ^^^ 'inflation

Ot Ueut. IX. 19. Ex^olSo; CfAcci ^a to* Svi^ov.

grol'/^^' '^°'*'' ^"^"^^^ '""''" '" ^'"- "• '^- ^^^ ^'-'''^"'^ ^'--^ ^'-'"'^ '0 --'from the
26. Alluding to Haggai ii, 6. 7.

^ "^ from

ir-

18. 19. 20.

22. 23.

24..

26.

586 HEBREWS.

from heaven ? That voice, vi^hich at firft fliook the earth, at the
giving of the law, we are afTured by the prophet, fhall once more
fhake, not the earth only; but heaven itfelf: that is, the law,
which was but a worldly inftitution, is now fulfilled in the gofpel,

27. which adds heaven to the fcheme. There is fomething farther

obfervable in this prophecy. The exprefllon once more indicates
a change; and that the former inftitution lliculd be fuperfeded by

28. the latter. We have. now therefore an inftitution, which fully

enables us to pay that true worftiip to God, which he exped:s ;

29. but at the fame time we muft remember, that in proportion to the
greatnefs of the advantage, a penalty is annexed to our difobedience.

CHAP.

'^^"- I ftiall conclude my epiftle with inculcating a lew pradlical

J- duties. Among thefe, let charity take the lead. Make no

2. diftindion between Jew, and Gentile converts. As there is often
a refort of ftrangers among you, be ready to fhew your hofpitality
to all. The patriarchs often entertained angels: you may often

3- entertain faints. Forget not thofe, who are in a ft^te of fuftering

for the gofpel ; whether they are in bonds ; or in any otlier aftlidion ;
remembering, that, in thefe times, you are all liable to the fame

4. trials. Marriage is certainly an honourable ftate; but every other

5. 6. connexion between the fexes is abfolutely forbidden.-*^— Be mo-
derate in all your defires, and fatisfied with what you have ; trufting
7. in God's promife to provide for you, and proted: you. Remem-

ber with affeftion, and zeal the inftrudlion, and holy example of
thofe firft profeflbrs of the chriftian faith, who have gone before

2. Some ha've entertained angels unaiuares. This is radier intended as an encomium on hofpi-
tality, than as a motii'e to it. — The Indian Bramins turn this fentlment into a tiiati've ; inftrudl-
ing their difciples, that fuperior beings often defcend in likenefs of ordinary travellers, and
leward fuch as fhew kindnefs to them.

7. It is rather fuppofed, that St. Paul, in this paffage, alludes to their dead, than living
paftors : and that the prefent tenfe ftands for the imperfedt. He mentions their living paftois,
ver, 17. See Pyle, Doddridge, &c.

you ;

HEBREWS. 5^7 '

you ; and laid down their lives for it's fake : and keep always
in memory the great end, which infpired them — the everlafting g.-
promifes of our blelTed Lord : and let thefe promifes keep you fteady g.
in your faith, and in the grace of God ; which you will find more
produdive of happinefs, than the ceremonies of the law ever were.
The Jew indeed, while he continues fuch, cannot partake of the ,a.

chriftian altar. By his own law he cannot. The bodies of thofe „.
beafts, which were facrlficed for the expiation of fin, were carried -
without the camp, and burnt, but never eaten. As Chrifl ful- ,2.

filled that type, he was put to death without the city. Of his
body therefore the Jew, while he continues fuch, cannot par-
take. But let us chriftians follow him without thefigate; bear- 13.
ing patiently every reproach, which the Jew can lay upon us ; ,^.
and confidering not this earthly Jerusalem, but heaven, as our ,._
home. — Through Chrift then let us offer up our praifes, and
thankfgivings to God; always remembering, that the befl facri- ,5^

fice is a holy life. Pay all proper refped to your fpiritual paftors, ,^^

who watch over you. God grant they may give an account of
their miniftry among you with joy ! Their forrow will certainly

befpeak your unprofitablenefs under their inftrudtion. Let us jg_ ,^^

be the fubjed of your conflant prayers ; particularly that we may
foon be delivered from our enemies. However ill-treated we are,
I hope our preaching, and converfation, hath ever been fincere
and inoffenfive.

May the God of peace, who raifed up Chrill from the dead,
accepting his blood as an atonement for fin, afliil you in living
obediently to his will, through Jefus Chrifl our Lord ; to whom
be glory, and honour, for ever, and ever. Amen !

II. See Levit. xvj. 27.

Ffff2 I hope

zo.

21.

588 HEBREWS.

22. I hope you will receive the exhortation of this fhort letter with

23. that kindnefs, with which it is written : and as Timothy is now
at liberty, I fhall be able foon to accompany him in a vifit to
you.

24. Salute all the elders of the church in our name; and accept the
falutation of all the brethren in Italy.

25. Grace be with you all. Amen !

End of the Epistle to the Hebrews,

R E F AC E.

TO THE

EPISTLE OF St. JAMES.

HIS epiftle was written by James, the Con of Alpheus, fome-
times called James the lefs; or James the juH:. He is fuppofed alfo to
to have been the firfl: bifhop of Jerufalem, and is mentioned in fcripture^
as our Lord's brother; which probably means only a near relation. The
other James, the fon of Zebedee, and brother of John, fuffered martyrdom
very early in the chriftian aera *.

This epiftle ftands foremoft of the feven epiftles, which are called
catholic, from their addreffing no particular church ; but the- whole body
of believers; tho one, or two of them are addreffed to particular per-
fons.

In this epiftle, the apoftlc firft encourages his chriftian readers tc
bear with patience the trials they ftiould meet with ; and confider them
as fent from God ; and improve them to the purpofes of religion. He
prefics upon his readers meeknefs, and gentlcnefs to each other, as the
teft of their fincerity ; and highly blames all partiality of behaviour be-
tween man and man, as wholly inconfiftent with chriftian charity. He
fliews that faith itfelf, without charity, is of no avail — and inforces
his doctrine by feveral examples. He dwells next on the government
of the tongue : and in the beginning of the IVth chapter, addrefles him-

* See Adls xii. z,.

felf.

59©

PREFACE.

felf, as is generally fuppofed, to the unbelieving Jeivs. But, at the eleventh
verfc of the fame chapter, returning again to his chriftian readers, he taxes
them with too much worldly mindtdnefs ; and ftriAly injoins them, as
he began, to be patient, and forbearing under their perfecutions. He
then mentions the pradlice of fwearing (to which from Jevvifh cufliom,
they were probably much addiifted) and ftriclly forbids it : concluding
with an earneft exhortation to endeavour to draw linners to repentance.

The authenticity of this very interefling part of the facred canon
feems never to have been queftioiied in early times. Indeed it copld
not ; for it is found in the Syriac verfion ; which is fuppofed to have
been made as early as the beginning of the fecond century. But it is
very remarkable, that Laitlier took offence at it^ and -wiflied to exclude
it from the other fcriptures. The apofUc's idea of j unification, it is
imagined, was the flumbling-block. It is faid however by Wolfius, and
otheis, that Luther lived to change his opinion.

GENERAL EPISTLE

O F

St. JAMES.

itf^

JAMES, a fervant of God, and Chrift, to all the Jewifh
chriilians, in whatever parts difperfed — greeting !
Confider it, my brethren, as matter rather of joy, than of grief, 2.
■diat you are exercifed with various trials ; as by thefe you learn 3,
rfiibmiffion to the divine will. When your hearts are truly formed 4,
by this holy exercife, you have attained the perfccftion of religion.
Through human power indeed this holy temper is not to be attained. 5.
It is fervent prayer to God, that will draw his afiiflance on the
pious endeavours of his fervants. But your prayers muft be founded 6. 7. 8.
in fiith. The unfteady chriftian mull never expedl, his petitions
will reach the throne of God. Our holy religion furniflies proper 9.

confolation to every ftation of life- x^re we in a low condition ?
Let us conlider to what a heavenly ilate we are exalted. Are we 'o> "•
reduced from better circumftances ? God hath providentially re-

I . The twelve tribes, ftill exifted, atleafl in foreign paxts, as may be learned from Jofephus,
and others ; tho we read only of cwOj who returned in form from captivity. See Lardner's
Cred. p. I. chap. III.

moved

592 ST. J A M E S.

xnoved us from a multitude of temptations, which might have
opprefled us ; and has, at worft, only taken from us, what in courfe
•2' we muft prefently. give up. Bear the trials then of this world with

pious refignation ; and look forward to that reward, which awaits
your perfcverance.
'3> Nor let any man pretend to excufe himfelf by faying, God threw

temptations in his way. It is impious to fuppofe, that a pure being
H- 15' can be the author of Enl Every man's lins are certain]*- on his
own head. He fuffershis lufls to intice, him. Hence fin is pro-
duced ; hence death came into the world ; and hence man's lofl:
»6. condition. Do not then, my brethren, fall into fo pernicious an
«7' error i but confider God, unchangeable in his nature, as the author
i8. only of good. Through his free grace he created us. Through

19. his free grace he hath redeemed us. Under a fcnfe therefore of God's
goodnefs to us, let us behave kindly to each other. Let us be
humble-minded — open to conviction — and particularly careful not

20. to rvAX heat, and animofity with our religious differences. The
pafTionate advocate never advances the caufe of religion. Lay afide

?i. therefore every degree of bitternefs. That holy gofpel, which is

to five your fouls, can be received only in the fpirit of meeknefs.

a2. Remember, that religion does not confifl'in hearing the truth; but in

23. 24. pracfliTing it. Every thing elfe is felf-deceit. The gofpel is the

great rule of life, and manners ; and he, who does not ufe it as fuch,

is like a man, who looks merely in a glafs for curiofity ; but leaves

it. inflantly, without examining what defefts in his appearance he

25. fhould redlify. He only can receive any advantage from the gofpel,

2.6r. ■^vho examines it fo as to govern himfelf by it's precepts. Nor mufl

2;. he confider his religion as fincere ; if it lead him into uncharitable

13. God's being the author of evil, ha j been an apology for wickednefs, we fee, ever fince
the eftabliihmcnt of chriftianicy.'

and

1. 2.

ST. JAMES. 593

and bitter language, inflead of thofe benevolent anions, and tbat
heavenly converfation, in which religion fo much confifls.

Befides the animofities, which I fear may prevail among you, I
muft take notice of another thing, which is exceedingly wrong ; and
that is your partiality to people in higher ftations. If drefs influence
you on one hand; or mean apparel, on the other; you certainly 3. 4.
guide your decifions by a very unchriftian rule. Confider, my bre- 5.

thren, how your almighty Father acfls. Doth he make any ditfe-
rence between the poor, and the rich ? Are they not all equal
heirs of his promifes ? Yet thefe poor you have defpifed ; notwith- 6.
ftanding the rich are they, who chiefly opprefs you — and prophane 7,

that holy Name, which you revere. That mofl excellent rule of s,

your religion, to love your Tieighbour as your/elf, teaches you a different
practice; and flrongly oppofes all this unjuft partiality. For there g,

is fuch a connedlion between all the duties of religion ; that he who 10.

lives in the known breach of one, would break any of the reft, if
he were under the fame temptation. The general precept of loving
our neighbour, equally injoins every duty to him. He therefore
who is guilty of one offence againft his neighbour, would as readily
be guilty of another. But let me hope, that you regulate your
adlions, not by Jewifli prejudices, which make exceptions to perfons ;
but by that equal law of chriftianity, which prefcribes univerfal

4. It is not eafy to fay, in what manner the apoille fuppofes this partiality to have wrouo-ht :
but it is probable he means in their judicial decijlons. The word fptagogue, in the original,
(ver. 2) rather means here a court of juftice, than an alTembly met to worlhip God. Impar-
tiality is the charafteriftic of the one, and devotion of the otlier. The Talmudifts exprefsly fay,
that if a poor man, and a rich man plead together, they muft both either fit, or Hand. Beza
fays, that the expreffion, which we tranflate, judges of evil thoughts, is a Hebraifm ; and
therefore he tranflates it, judices, male ratiocinantes— y'wa^^j vjho reafon ill.

1 1 . Some tranflate o, he ; and refer it to the la^Mgiuer. Others tranflate it it ; and refer it
to the rojal law. Both fenfes are good.

G g g g love

II.

iz.

594 S T. J A M E S.

»3- love. The unmerciful, and malicious man, you know, by the
whole tenor of the gofpel, is laying up for himfelf future mifchief :
while mercy to man, will certainly meet a return of mercy from
God.

14. Nay farther, be afTured, that without works of charity, evea

the great chriftian principle of faith is of no avail. Can faith alone,
do you fuppofe, fave you ? See how it appears in common life. A
15. 16. perfon in diftrefs prefents himfelf to you. You tell him you are
fully convinced of his unhappy condition ; and heartily wifh him
relief. But if your belief of his diftrefs carry you no farther than

17. good wiHies, is it of any advantage ? Juft in the fame way, faith,

unaccompanied by good works, iignifies nothing. And it is an

>8. undoubted truth, that there is no way of fhewing the foundnefs of

19- your faith, but by the purity of your lives. Nor is this any

new do(flrine. Faith, under the Jewifli religion, had juft the fame
tendency, as under the chriftian. If the Jevv merely believed in
God, he did no more, than the devils do i who believe and tremble.

20. Such a faith, unaccompanied by works, was dead. . Was not

21. Abraham's faith evidenced by works, when he offered up Ifaac on

22. the altar ? Was it not this mode of faith, which ftiewed his

23. fincerity ? Was it not through this, he was juftified ? And was it
not this, which gained him the honourable title of the Friend of

24. God? You fee then that by works a man is juftified; and not by
faith only. The cafe of Rahab was the fame. If fhe had

profeffed

23. Gen. XV. 6. 2 Chron. xx. 7. Ifa. xli. 8.

23. It is remarkable, ^lat St. Paul quotes this very text (Romans iv. 3.) to prove that
Ahrshzm was J ujfifie J iy faith; which St. James produces to fhew, ihathtviasjujiifiedbyimrh,
and not hi faith only.

25. This is the third time, in which Rahah the harlot is mentioned in the New Teftament.
The reafon why (he is thus particularized (for tlie apoftle might hare found many other inftan-
ces of faith,) may be firft to Ihew the eminence of her faith, which diftinguiihed itfelf in

believing

>•

believing in the true God, amLdfl a nation of idolaters. Secondly, becaufe David, as is
commonly underftood, was defcended from her, and afterwards Chrift.— Many interpreters
however do not allow that Ihe ought to be ftigmatized by the name of harlot ; but find the
word, which is fo tranflated, may mean a perfon ^f.-ho took hire for the entertainment ofguejis at
her houfe. The Jewilh fpies therefore applied to her merely for lodging.

1 . The Jewifh zealots greatly afFedled the office of teachers. — St. Paul, in his epiftle to
Timothy (i Tim. i. 7.) rebukes thefe forward teachers: and again, in Romans (ii. 19).
St. James ufes the fame language here.

2. The word w1«iof«» properly Cgnifies lu^ trip. The general courfe of our life, fays Dr.
Barrow, is called in fcripture « 'vjay : the particular paffages ofn,/ep: a regular courfe of
right afting, vjalking uprightly : and when we aft amifs, (irlaio/iEt) ivc trip.

6. The tongue, fays the text, is xr.;,xo; Tr,? aJixia; ; which we tranflate, a 'WBrld of iniquity.
Elfner (in loc.) gives this expreffion, a fingular, and ingenious turn ; the tongue, fays he,
is the adon.ing of unrighteoufnefs : alluding to the many gloffes, and excufes it is apt to make
for wickednefs. But I think this interpretation more ingenious, than juft.

G g g g 2 in

26.

5 T. J A M E S. 59i

profeffed her faith only in God, it had been nothings but Ihe
Shewed the fincerity of it by her works — by receiving, and difmiffing
the fpies. Thus as the body without the foul is dead ; fo the Jewish
faith formerly, and the chriftian faith now, are dead alfo; unlefs
adluated by that inlivening Spirit, which draws faith into adlion.

If then profeffing your faith alone, be not fufficient to make a
chrifti«.n, you may be affured, it is much lefs fo, to make a
teacher. Let a man be careful therefore in taking upon himfelf
this office. By mideading others he contrails double guilt. We *•

have all our failings ; but the religious chriftian is fo far from
abufing the ufe of fpeech by indifcrete teaching, that he is careful
even in his common converfation. A ftridt care over his words,
he knows, is one of the bell prefervatives againft fm. He, who
can govern his tongue, may be faid to govern his life; jufl as the 3-

bit guides the horfe ; and the helm, the lliip. Tho the tongue is 4. s
a fmall inftrument, it's power is great. How mifchievous a flame
is often raifed by a fpark .? Such a fpark is the tongue. It is kindled 6.

596 S T. J A M E S.

1' 8. in hell; and fets fire to the world. Full of deadly poifon, it is more

pernicious than ferpents — more furious, than the fierceft wild beaft.

9- '°- How fliocking is it to confider, that that tongue, which was given us

"• to blefs God, is employed in curfing our fellow-creatures. Such

contradidlions appear in no part of the creation, but in man. We

never fee the fountain produce fweet water, and bitter; nor the

»2. 13. tree bear different kinds of fruit. Whoever therefore among- you,

pretends to real wifdom, let him fliew it in a reftrained, gentle,

^4* and holy converfation ; afTuring himfelf, that where flrife, and

emulation prevail, there may be boafting of wifdom ; but it is

'5- certainly of that kind, which fprings from worldly, and fenfual

^'^- motives : it's fruit is mifchief, and confufion. Whereas heavenly

^7* wifdom is pure, and gentle, and open to conviction ; and leads to

all that holinefs, which poflelTes the mind of every peaceable man.

CHAP. ^nd here, my brethren, let me remind you of that calamitous

i--v — ' flate, to which your nation is now reduced by your feditions, and

'* quarrels. Thofe bad paffions, which miflead your tongues, miflead

2. 3- alfo your adlions. Your whole lives are given up to temporal views ;

which lead you to violence, and mifchief: and tho you ftill preferve

an outward form of worfliip ; yet your petitions being wholly void

4- of true devotion, are unacceptable to God. You apoflates from the
truth ! know you not that he, who is the friend of the world, is

5- the enemy of God ? In vain you fearch the fcriptures. The Spirit
6- of truth can never dwell in an envious heart. The grace of God

7. Aaiia^sTai might more properly be rendered yS/yj/f.?', than //?/«;.-/. All kinds of animals,
have certainly been fubdued by man ; but cannot well be fald to have been taimd, or reclaimed.

2. Bowyer conjeftures, that (^ayivitk (liould be read ip9o».=iTs ; you envy.

6. This epiflle is fuppofed to have been written about the year fixty-two; when the wild,
and frantic madnefs of the Jews, in various places, was drawing upon them apace thofe
dreadful calamities, which foon overwhelmed them. This part of tlie epiftle therefore, of
courfe, muft be confidered as addrcfled to the unbelieving part of the Jewifti nation,

refijfts

ST. J A M E S. 597
refifts the proud j but flows in full meafure upon the humble.

Lay afide then all worldly-mindednefs : refift the devil : turn truly 7. 8. 9. 10
to God : humble yourfelves before him : wafh away your fms by
repentance : and God will open to you the gates of mercy.

And now, my brethren in Chrift, let me next addrefs myfelf n.

to you. Tho you have accepted the grace of God; yet be not
harfh in condemning thofe, who are not fo happy. This is making
yourfelves judges of God's laws ; inftead of being humble obfervers
of them. Do you pretend to illue that fentence, which can come 12,

only from the great Lawgiver himfelf ? Look nearer home. I find 13.

even among you too much of this worldly fpirit. You depend,
in your worldly fchemes, too much on yourfelves, and on your own
prudence; not confidering the uncertainty of all human things; i^.

which points out to you the neceffity of depending on God. This 15. 16,
is a kind of confidence, my brethren, which fprings from an evil ,-.

root : and in you, who know better, it is certainly fo much worfe.
You will foon be fpeftators of that mifery, and diftrefs, which is
coming upon the powerful leaders of the Jews. What will be the
end of all tlieir wealth ? They have hoarded it up as an increafe
of their diftrefs at this time. Their frauds, and injuftice will then a

rife againft them. The cry of their iniquities will reach to heaven;
and of thofe pleafurable lives, which have been fpent as in a heathen 5.

riot on a day of facrifice. But, above all, for their having put 10 6.
death the Meffiah, are they chiefly puniflied with this dreadful ca-
lamity.

II. The refuming the addrefs here to chrijlians is not direftly fpecified, yet it feems to be
underflood ; and fo it is interpreted by the beft commentators.

3. The lajl days is one of the evangelical eypreffions to denote the diflblution of the Jewiih
government, on the eftablifhment of chriftianity.

5. Some interpreters fuppofe the apoftle here means their furfeiting thcmfelves with plca-
furej as beafts were fatted for facrifice.

I. 2. X.

10. II.

59^ ST. J A M E S.

7' Be you however, my brethren, (perfecuted and diflrefled as you

are,) patient, and religned ; waiting for that happy time, which
will liniih all your afflidions. See with what labour the hufbandmau

8. toils through the year, in exped:ation of his harveft. And fhall

not you live in patient hope of that happinefs which is to lafl:
through all eternity ? Strengthen your fath then with this great

$. view of the glory -of God. Lay afide all refentment againft your
perfecutors (which in every light is irreligious) and leave them in
the hands of almighty juflice. Take the prophets as examples
of fuffering. Read the account of that holy fufferer Job. There
fee the goodnefs of the Lord in all the diflrelTes of his patient
fervants ; and how gracioufly he reaches out his hand to fuflaiii

i«. them. As I exhort you thus to lay afide all pcrfecuting thoughts,

let me exhort you alfo to lay afide that common Jewifla pradice
of fwearing. Swearing in common converfation, either by God,
or any of his creatures, is utterly forbidden by chriftianity.

'3- Finally, my brethren, turn every circumftance of life to your

i|. 15. 16. fpiritual advantage. Are any among you in diflrefs ? Let them

pray

6. 7. The addrefs likewife in this chapter feems to be made to two different forts of people
— hardened Jews — and Jewifh converts. In the 6th verfe they feem to be taxed with the
death of Chrift — in the 7th they are addrefled as perfons, who ought to be patient unto the

coining of the Lord. The expreffion, Jiai he doth not rejift you, is commonly underftood

interrogatively ; and may therefore be rendered, as I have explained it. — Some however are
inclined to believe, from the internal evidence of this epilUe, that it was addreffed only to
thofe Jews, who profefled chriftianity. Had the apoftle written to unbelieving Jews, he
would have endeavoured, one fhould think, to perfuade them to embrace the chrifUaa faith.
He would have teftificd the refurredlion of Chrift ; and brought arguments from the prophets
to convince them that he was the Meffiah. But nothing of this appears. His defign feems
only to build up thofe in the chriftian praftice, who had already embraced the chriftian faith. —
I leave thefe arguments to the reader's judgment.

15. The perfons here mentioned are fuch as (i Cor. xi. 30) had drawn upon themfelves
God's difplcafure for their fins. Thefe were vifitations known in the early ages of the church.
We read, that death, in fome cafes, was infliifled ; and St. Paul fometimes threatens his back-

fiiding

ST. J A M E S. 599

pray to God. Are they happy ? Let them praife him. Are they
under God's corredling hand for their fins ? Let them fend for
the elders of the church, who receiving their confeflion, and re-
folutions of obedience, will pray over them : and the prayers of the
faithful fliall raife them again to health ; and their fins fhall be
forgiven. Prayer is our mofl effedtual intercourfe with God. On ,7.

the prayers of Elijah, who was a mere man like us, the heavens
were ihut up; and rain fell not for more than three years. On jg,

his praying again, the rains fell ; and the earth produced fruit.

Aiding converts ; that he will 'vijit them luith a rod. Such cafes however mull not be drawn

into modern example. The elders of the church may ftill, and ought ftill to pray with fick
people : but we have no authority to fuppofe the prayer of faith will reftore them to health. —
I know no greater fource of fanaticifm, than the application of apoftolic powers to modern

times. As to the anointing ivith oil here mentioned, it was certainly praftifed in the ancient

church. We read of it again in Mark (vi. 13). But the ftrefs is not laid on the 0:/; but on
the prayer of faith. Our Saviour in many of his miracles, ufed external Jigns ; and for the
fame reafon anointing might be ufed, which was cuftomary among the Jews. Be it however
as it may, there is a great difference between anointing a fick perfon, in order to his recovery ;
and anointing him prcfefTedly tvhe/i he is dying, as a mean of fan(flification. See a note on
Mark vi. 13.

16. The effeiiual, feri:cnt prayer of a righteous man a'vaileth much. This pafiage the papift
thinks very authoritative witli regard to the worfhip of faints. He argues, a fortiori, that
if the prayers of a good man av.iil much ; the prayers of a faint, or an angel, ma.1 avail more.

But he ought to confider, that altho the prayers, and interceffions of a good man are

allowed, and indeed injoined ; all prayers to angels are totally forbidden (fee Co!, ii. 18.)
and the reafon is obvious ; we cannot pray to a faint, or angel, without afcribing to him the
prerogative of God, in hearing our prayers, which in fail, makes an s.R of prayer an aft of
idolatry. We requeft the prayers of men on no fuch reafons. We do not pray to men ; but/cr
them. God may have injoined prayer for our fellow-creatures for our own f.ikes. It cert-iinly
tends areatly to meliorate the heart ; and, in the apoftle's language, to provoke unto loi-e,
and good i<:orks. Heb. x. 24. — Effeaual prayer avaikth much, as in our tranflation, is a
contradiflion. E»£fyy;x!»:?, means rather energetic.

17. The cafe of Elijah, here alluded to, feems to be this. He feared, from God's thrc.it-
nings againfl idolatry, that the whole land fliould be deftroyed; and therefore he prayed for
a drought, in order to bring the people to repentance by a fiighter punifliment. The apoftle's
inference is, that the /lighter punifhment of ficknefs was intended to five the foul from death.

Among

6oo ST. JAMES.

19. 20. Among all the works of chanty, that of faving a foul from death ;
and covering up, as it were, the iniquities of a finner, is the mofl
pleafing to God.

19. 20. Thefe two lad verfes are connefted with the 16th. We are there dlrefted to en-
deavour the recovery of a finner; and here we find, how acceptable a worl: it Is to God.

End of the Epistle of St. James,

P R E F A C E

TO THE

First, and Second Epistles of St. Peter.

O T. PETER is fuppofed to have lived chiefly in Judea ; tho
he carried the gofpel into feveral parts of Greece. He vifited Rome
alfo, where he is faid to have fufFered martyrdom ,under the emperor
Nero. From hence both his epiftles feem to have been written, a little
before his death ; to which he alludes, as an event at hand *. They
may be confidered therefore as an afFedtionate legacy ; and were, no doubt,
confidered as fuch by the converts, to whom they were addrefled; tho
fome doubt hath arifen, who thefe converts were. Many interpreters
have conceived his epiftles to have been written to Jewifli chriftians :
others again have thought they were written only to Gentiles. Dr. Lard-
ner hath examined both fides with great accuracy ; and concludes, they
were w ritten to all chriftian converts ; but chiefly addrelfed to thofe of
Gentile extradlion.

In his firft epiftle St. Peter exhorts his chriftian readers to per-
fcvere in their religious principles on various motives. He inculcates
univerfal love— purity of life — obedience to government — the obfervance

• II. Pet. i. 14.

H h h h -of

6o2 P R E F A C E.

of relative duties — and chriftian gciulenefs in all fitiiations, even in that
of fuffcring. He laftly addrefies the miniftcrs of the gofpel ; and con-
cludes with fome general inftrudions.

The fecond epiftle begins as the firft, with exhortations to perfe-
verance in holinefs. The apoflle then warns his hearers againft falfe
prophets, and deceivers — reminds them of pod's judgments ; and con-
cludes with exhortations to true religion from a view of eternity.

FIRST GENERAL EPISTLE

O F

St. peter.

PETER, an apoftle of Jefus Chrifl, to all the chriftian con-
verts, fcattered through different parts of Afia; who having
embraced the gofpel, lead lives anfvverable to it, and hope for
flilvation through the death of- Chrifl — grace and peace be multiplied
unto you !

Bleffed be God evermore, who hath raifed us, by the refurrec-
tion of Chrift, to the hope of an ^eternal inheritance j which is

2. Eha according lo the farekm^Jihdge of God. On this paflage the dodrine of predeftination
to future happinefs, greatly depends. But, I think, it receives little fupport from it. If we
join this verfe to the preceding one, from which it is feparated only by a comma, we find that
all the chriftians of Pontus, Galatia, Cappadocia, &c. are the J^^?. But nothing can be more
abfurd than to fuppofe fo large a body of people were all in a ftate of f;dvation : fo that nothing
can be collefted from the paflage, but that the Gentiles were pointed out by frophecj, or the
forekno-whdge of God, to be ingrafted into the chriftian church.

5. Kept through faith, fays Our tranflation : but the original (Ji» wi:t£w;) may rather perhaps
fignify, during faith. The prepofition ha. has various fignifications ; and, I believe, among
others, may admit this. As ^'la vof^a during the time of the law. Rom. i v. 13. Ai» ts o-uftaro;
during our abode in the body. 2 Cor. v. 10. The original word ipfBfaj^os.; is very ftrong;
as if the faithful in Chrift were preferved, as in an impregnable garrifon.

H h h h 2 referved

3- 4- 5-

6o4 I. ST. PETER.

6. icferved for us, if we pcrfevere in our faith. This hope ought to
be the fource of all your happinefs ; tho it may, during this life,

7, engage you in trials, and afflidtions. Thefe, as a furnace tries gold,
will purify your faith more and more ; and draw you to Chrift.

s. 9. And tho you were never blefled with a nght of your Saviour, as
many of your fellow-chriftians have been ; yet you have evidence
fufficient to believe on him — and to rejoice in the hope of that
10. II. iiilvation, which is the end of your faith. The evidence indeed of
all the holy prophets is fufficient j who, through the Spirit of God,
forefaw thefe things ; and teftified of the fufferings of Chrift, and

12.^ of his glorious ftate, that fhould follow. Their teftimony agreed,
that this great revelation fliould not take place" in their days : they
only predidlcd, what fhould afterwards be preached under the in-
fluence of the Holy Spirit — that great difpenlation of God, which
even the angels examine with aftonifhment.

13. Let thefe thoughts therefore keep you firm in your profeffion ;

14. 15. 16. and in the holy expedlation of the laft great day. Utterly detefting

thofe abominable impurities, in w^hich you once lived; become

the obedient children of God : and let his purity be your pattern,

17. as you are diredled in fcripture. You are allured, that God is no

refpeftcr of perfons ; but judgeth every man according to his work.
Live therefore in a conftant courfe of watchfulnefs, and apprehen-

fion of danger.

18. J9

As an inducement to you to add your own utmoft endeavours

to God's kindnefs, confider how precious your fouls are in his

fight. You have been redeemed, not with the corruptible things

20. of this world, filver, and gold ; but with the blood of ChriiT;.

1 1 . The Spirit which infpired the prophets, is here called the Spirit of Chrift.

12. The angels defiring to look into the myfteries of chriftianity hath been thought by fome
to allude to the pofture of the cherubims over the mercy-feat.

j6. See Levit. xi. 44 — xix. 2— xx. 7, 26,

And

I. ST. PETE R. 605

And this redemption was pre-ordained from the foundation of the 21.
world ; tho it is opened only to us at this time. Let it therefore
excite in you a trufl in that God, who by raifing up Chrifl: from
the dead, gave you the flrongeft foundation for faith and hope.

Since then you have given yourfeh^es up to the profeflion of this zz.

holy religion, fhew it in the performance of that great duty, in
which it particularly engages you, the univerfal love' of mankind;
confidering yourfelves now not of an earthly lineage; but as born z3-

of God, through Chrift. Every thing human, as well as all the 24-

produdlions of nature, are fubjed: to decay : but the religion of 25.
the gofpel is that holy difpenfation, which the prophet defcribes n.

as enduring for ever. Confidering yourfelves therefore as born anew
into this holy religion, lay afide all malice, £tnd guile, and hypo-
criiy, and evil-fpeaking ; and like children fed on fimple diet, re-
ceive in your hearts the pure principles of the gofpel ; and tafte
the grace of God. Let all your worldly prejudices be difpelled.
Confider yourfelves as forming a part of a nobler temple, than that
of the Jews ; and in which a much more fpiritual facrifice is offered
to God through Chrift. This is agreeable to the prophecy of 6.

Ifaiah ; Behold I lay in SioJi a corner -fto7ie ; and 'whatever rejls on

it, Jlmll be firmly efiabllped. Thus the Mefllah is charailerized 7.

to the true believer. But to the unbelieving Jew, he is held out
by one prophet, tho the head-ftone in the corner, uniting Jew,
and Gentile in one building, yet difaUowed by the builders : and by
another prophet he is reprefented as a fione of fiumbling, and a reck %

2. 3-

4. 5.

25. See Ifa. xl. 6, 7, 8.

6. Ifa. xxviii. 16.

7. Pfalm cxviii. 22.

8. Ifa. viii. 14.— The expreffion, ivhereunto they mjne appointed, is much the fame, as that
in Ads xiii. 48, ordained to eternal life. Thofe were appointed to deftruftion, becaufe of
their wickednefs : and thefe were grdained to falvation, becaufe of their obedience,

6o6 I. S T. P E T E R.

of offence to thofe, who being wilfully difobedient, draw upon them-

9- felves that punifliment, which God hath appointed. But you, who

have embraced the gofpel, are confidered by God as the inheritors
of all thofe holy blefl'ings, which were promifed to the Jews. You
now difplay more eminently the glory of God in being drawn from

10. darknefs to light, than the Jews anciently did. Tho you were
before confidered as a race, not deferving notice; you are now re-
ceived more fully into the favour, and mercies of God, than they
ever were.

J I. Fully impreffed then, my brethren, with thefe high ideas of the

dignity of your heavenly calling, confider yourfelves only as pafTen-
gers through this world ; and abftain from all it's guilty pleafures,

12. which debafe, and corrupt the foul. Among your Gentile neigh-

bours let your condudl be particularly guarded. Tho they confider
you now as ill-difpofcd people; they may begin to admire your
innocent and pious behaviour ; and may at length be led to ferious
thought, in fome alarming day of vifitation.
13. 14. Submit peaceably to whatever government you live under; and

to every department of it. And let this be done in obedience to

15. the will of God. This alfo is the moft effedual way of filencing

16. the prejudices, and ignorance of your adverfaries. You are free in
one fenfe indeed : but you muft not confider your freedom, as a
privilege againft the rights of government ; but merely in a fpiritual

9. Exod. xi\. 5, 6.

13. Ideas had gotten abroad, tliatthe chriftian religion was a kind of manumiffion-fronv-all
government: efpecially among the Jewifh chriftians ; who added their national prejudices to
thefe opinions.

14. Viilo go-vet-nors, as unto them, that are /cut hy him. Here is a plain delignation of the
governors of provinces, fent by the Roman emperors.

15. St. , Peter's language is fometimes very ftrong. The word ^if^si', which is here rendered
put tofilence; properly fignifies /o muzxlc ; which in one expreflive word (hews the apoftle's
opinion of thefe adverfaries ofchriftianity,

'v fenfe

•I. ST. PETER. 607

fenfe. In the mean time, pay fuch refpe(fl; to the feveral orders of 17-
men, as is due to them. Shew an afFeclionate regard to each
other, from whatever flock you become chriftians. Adhere firmly
to your religion, and perform all the duties of good citizens.

In private life, let the fame rules be obfervcd. The Ikve, who li.
becomes a chriftian, is ilill a flave. His religion muft enable him
to fubmit even to an imperious mafter. If a man fuffer patiently 19. ic.
for an oiFencc, he deferves little praife. But when he bears, with
refignation to God, unjuft ufage, God will not fail to accept his
patient fufferings. Remember always, as the pattern of your imita- 21.

tion, the great example of your bleffed Saviour; who tho innocent 22. 23.
himfelf, bore all the reproaches, and cruelty of his perfecutors with
holy fubmiffion to God. He bore even tlie punifhment of the 24.
crofs, for the fins of miankind. In fliort, you fliould confider your- . 25-
felves as having formerly been flieep going afi:ray ; but as now
brought to the fold of Chrift.

The fame rule obtains alfo between man and wife. Religion
makes no change in this union. If a chriflian woman be married
to a heathen ; let her flill obferve the duties of her ftation. Her
miild, and modeft behaviour may perhaps bring over her unbelieving 3. 4. 5. 6.
hufband. But let her truft to the ornament of her mind ; not of
her drefs. Like the holy women of old, hke Sarah, and others,
who lived in patriarchal times, let her behave with mild fubmiffion .
to her hufband ; and fill her ftation, however difHcult, with meek-

nefs, and conflancy. Let the hufband alfo treat the wife with

gentlenefs, and kindnefs ; and confider her, tho a heathen, as
an heir of the fame promifej with whom he may hereafter be
able to unite in the fame worfhip.

In conclufion, my brethren, fliew every degree of kindnefs to g.

each other ; and blefs your perfecutors, however ill they ufe you. g.

1. Akv hayu-^ivithont f reaching— merely by l>er example.

Such

10. II. IZ.

608 I. S T. P E T E R.

Such a difpolition will change the curfe of an enemy into the
blefling of God. Even in a temporal way this gentlenefs has it's
efFeit. You may confider the prophet's words, as declaring the
happinefs both of this world, and the next. He that loveth lifey
and would fee good days ; let him refrain his tongue from evil, and his
lips, that they fpeak no guile. Let him teaie off evil, and do good :
let hlmfeek peace with his utmofl e?ideavour. For the eyes of the Lord
are over the righteous ; and his ears are open to their prayers : but
the face of the Lord is againfl them that do evil.
»3' A chriftian behaviour is certainly the befl: means of preferving

14. you from the evils of this world: and if you happen to fall into
them ; efpecially if you are perfecuted for your religion, it is the
beft means of fupporting you under them. The chriftian fufFerer
even finds matter of joy in his fufFerings. Be not afraid then of

15. any of the evils, which this world can bring upon you. Devote
yourfelves to God ; and he will affift you in giving an anfwer to all,
who demand a reafon of your faith : but let that anfwer always
be given in the fpirit of mceknefs to man ; and of reverence to

16. God. Under the influence of a good confcience therefore, it

17. may be hoped, you will filence the accufations of your perfecutors.
But if it be the will of God, that you fhould fuffer, you will have

18. the comfort of fufrering with innocence; after the example of our
bleffed Saviour ; who laid down his life for the fins of others ;

19. 20. and was afterw^ards raifed, as you alfo fhall be, to everlafting glory.

That fame Spirit, which warned the ancient world, in the days

ii. of Noah, to efcape the threatened evil, offers falvation to you

through baptifm, of which the ark is a kind of type ; holding out

19. Wicked perfons are often reprefented by Ifaiah, and other fdcred \vriters, under the
idea of prifoners. I have endeavoured, as much as I could, in this difficult paflage, to give
what appears to me the connexion, andjio/ie of the apolHe's argunrient.

20. Saved by'nvater ; l^ v^sni';, carried fafely through the water.

the

r. ST. PETER. 609

the afTurance of that falvatlon through the refi3rre(5lion of Chrift;
who is now afcended into heaven, and feated in infinite glory.

Learn then to fuffer after the example of Chrift; and let this
mortified fpirit lead you from all the llnful gratifications of 'ife •
and make you feel, that there is no true enjoyment, but in obedience
to the will of God. Long have you Gentile chriftians lived ia
the practices of a wicked world. It is now high time to renounce
them all ; and to fet againft the reproaches of worldly men the
awful reflexion, that we muft all appear before the judgmenlfeat
ot Chrift. The gofpel was preached to you Gentiles for this r-afon
that however you may be judged by worldly men, your fouls may
be raifed hereafter in the day of Chrift. Let this great confideration
therefore fink deep within you, that the end of all things is at
hand. Let it urge you to be ferious, devout, and charitable.
Charity covers both your own fins, and the fins of others. Com-
municate with each other the things of this world. Communicate
alfo your fpiritual gifts, as good ftewards of the different graces of
God : and whether you expound in the church, or minilter or
pei-form any other ofhce, confult only the glory of God through
Chrift i to whom be honour and praife for ever, and ever. Amen "

Once more, my brethren, let me befeech you not to be dif-
heartened by the perfecutions, which await you : but rather rejoice

fot'eU IfZ "'"P"'^''°"' '"'''''" ' ''^"'^■' — "" ^l^- 'liffi-h paffage with the context.

7. Some interpreters refer the end of all things, to the condufion of the Tewifh ftate I
think the concIaHon of the Jewifh ftate has little to do with the prefsut argument Tho' die
end of all things might not literally be at hand : yet every man's death is the end of aH thin.s
to hrm. Our Saviour fpeaks the fame language. Matt. xxiv. 26.

8 Ferment charity, fays the text : ay«.. .„.., i„ the original'; continued, uninterrupted charity
-that embraces all mankmd-and not in a defultory, but in a uniform manner. It covers the
faults of others, by bearing, forbearing, and forgi^dng. It covers our own, thrci-^h that
forgivenefs, which God has promifed to thofe. who forgive others; and alfo becaufe ^\arity
being the fulfilling of the law, leads diredly to a life of holinefs. '

^i^^ that

22.

1 . 2.

3-
+•

5-
6.

7. ?.

10.

II.

12.
13. I+.

IT. I8.

1. 2.

6io I. S T. P E T E R.

that as you are partakers of Chrift's fufferings, you {hall alio be

ij- partakers of his glory. — In the mean time, it is as reproachable

'^- for a chriftian to fuffer as an offender ; as it is glorious for him to

fuifer for his religion. — Thus amidfl: the general ruin, which is

coming upon thefe wicked times, the chriflian fliall have his fliare.

But his afHidions will be light, in comparifon of that great over-

19. throw, which fhall deftroy the Jewifn nation. Let him therefore,

confcious of his own innocence, and the goodnefs of his caufe,

commit himfelf, in all his diflreffes to God, his faithful preferver.

To thefe general inftrudlions, let me add a particular one to
the elders of the feveral churches j whom, witli the authority of
an apoftle, and a witnefs of the fufferings of Chrift, I exhort to
attend diligently to their refpedtive charges, with tliat ready, dif-
interefled mind, which fl:iews them to be under no conflraint.

3. Among other things, let them avoid a haughty, imperious behaviour.

4. Let them rather inflrud: their flock by an example of meeknefs, and
piety ; that when the great Shepherd fliall appear, he may approve

5- their condudl. Let the younger pay a deference to the elder. Let

a general humility take place among you ; for pride is one of thofe
vices, which are mofl offenfive to God ; and humility one of thofe
virtues, which are mofl pleafing in his fight.

$, If then you are to fhew humility to man ; you ought more cfpeci-

ally to humble yourfelves in the fight of God, who never rewards

7. felf-exaltation. On him throw, all your cares. He is your true

8. friend, and only fupport, in all your diflrelTes.

In fine, be conflantly on your guard. The wiles of the devil

9. furround you on every fide. Let your faith fupport you. At the
fame time, remember that your trials are not greater, than thofe
of your brethren in different parts of the world. — May the God of
all grace who hath opened to us an eternity of glory, confirm your

faith

10.

I. ST. PETER. 6ii

faith through your fufferings for Chrlfl ; to whom be afcribed all i '
praife, and dominion for ever. Amen !

This fhort letter, my brethren, intended to ftrengthen you, in iz
your profeffion, I fend by Silas, a fincere profeflbr of the faith. — 13
The church of Babylon, which unites in the fame faith with you,

unites alfo in this falutation. Remember always to exercife among 14

each other every office of charity j and may the peaoe of God refide
ever among you. Amen !

13. Moft commentators fuppofe the apoftle calls R.ome by the name of Babylon ; as it cannot
be imagined he could mean the real city of that name.

End of the First Epistle of Peter.

•w • • •

I 1 1 1 2

SECOND GENERAL EPISTLE

G F

St. peter.

I. The beginning of this epiftle, conveys much the fame meaning, as the beginning of the
firft ; and may be a comment upon it.

4. Not the divine nature, as our tranflation has it,

5. Thefe verfes are generally explained thus. Add to yonr faith, courage in profeffing it.
To this add a diftincl kncwledge of all it'' s principles. To this add temperance, or ths govern-
ment of your paffions ; and to temperance, patience, or rejignation in your diftreffes. To patience
add godlinefs, or the Jincere luorjhip of God. To godlinefs, kindnefs to all your near conneclions ;
and to kindnefs zAA- 2. general benevolence to all mankind.'— But if we examine this catalogue
of graces, and virtues, it does not, I think, appear, that they run in any regular feries.

The duties to God, and man, are intermixed without any attention to exaft order. AH I

mean to infer, is, that the facred writers are above the logical forms of human compofition —
and that the apoflle juft marked thofe virtues, which we ought moll to afpire after; but did
not TAcan a ti^g^^^'" dependent feries of them.

with

SIMON Peter, an apoffle of Jefus Chrift, to all, who through
the goodnefs of God, are partakers with us, of the bleffings of
the gofpel — grace, and peace be multiplied, through the knowledge '• ^•
of God, and of his glorious promifes in Jefus Chrift !

This holy religion fully opens to you the means of attaining ever- 3,

lafting happinefs ; and the completion of thofe great promifes ; which, 4.

after you have purified yourfelves from the corruptions of the world,
will make you partakers of a divine nature. — Endeavour therefore 5. 6. 7.

6i4 II. ST. PETER.

with all your care to attain thefe bleffings of religion, adding to your

faith, every virtue to God, your neighbour, and yourfelves. This

'• holy pradice .alone will fliew the proficiency you have made in the

9- knowledge of the gofpel. He, who is deficient here, Hiews plainly,

10. that he is not in a ftate of grace. As you are now therefore, by the
goodnefs of God, members of this holy religion ; fee that you

11. perfevere in the practice of all chriftian duties; whicli will infure
12. 13. you a blefied refurre^ftion in the kingdom of Chrifc. While I am

/ with you, I cannot but remind you of thefe things ; tho you are

14- io v/eli acquainted with them. I am afliired, from what our blefTed

Lord formerly told me, that I fliall foon be taken from you ; and

ij- I could wiili to leave on your memory, the importance of thefe

16. things. Your faith in Chrifl, as the great Saviour of the world,

does not reft on fable, and invention • ' but on the teftimony

17. 18. of eye-witnefTes. I am particularly enabled to teftify this great

truth, Ixtving been admitted to that glorious vifion on the mount,

when Chrift was declared, by a voice from heaven, to be the Son of

19. God. But you have the moft; convincing proof of this truth from

prophecy, which you will do well to confider as what above all

other things tends to throw the light of truth upon your minds ;

20. 21. knowing that no prophecy is of private interpretation, or of human

14. See John xxi. 18, 19.

17. 18. See Matt. xvii. 1 — Mark ix. 2, 3. Luke ix. 28.

19. Jt has always given me peculiar pleafure to read St. Peter's encomium on prophecy; as
prophecy is the moll convincing evidence of the truth of our religion. Bp. Burnet gives a
remarkable inilance of it's force in the converfion of that celebrated penitent, the Earl of
Rochcfter ; who was ftruck with nothing fo much, as the comparifon of Chrift's death with
the liiid chapter of Ifaiah. — Thefe words however, tho they appear very plain ; have given
occafion to much difpute. See Bowyer's conjeiflures.

20. The expreffion, pri-vate interpretation fliould, I think, check much of that readinefs,
with which many have applied the prophetic writings to the events of hiftory. Many of thefe
events have little relation to Chrift's kingdom ; to which all prophecy, in fome ftiape, or other,
feems intended to point.

. origin;

II. ST. PETER. 615

origin ; but that all the prophetic writings were didated to holy men, chap
for great purpofes, by the Spirit of God. li-

But as there were falfe prophets under the law, fo Hiall there i.

be falfe teachers under the gofpel ; who fhall introduce vile herefies,
denying even the Lord, who bought them ; and fliall draw upon
themfelves a fudden ruin. They fliall influence many; and de- 2- -3
ceive them through interefted views ; and bring great flander on
the truth; till their deftruAion, which is advancing apace, fhall
fuddenly overwhelm them.

Nor is this dedrudion, which is coming upon the Jews, an ex- 4.5.6.7.8.
traordinary inftance of God's juftice. Againil enormous wickednefs
he hath often executed fevere judgments. The angels, that finned,
were driven from the prefence of God. The old world was deftroyed
by a flood : and Sodom, and Gomorrha by fire. But from the
former of thefe calamities, Noah, who had endeavoured to con-
vert his unrighteous neighbours, was exempted: and from the
latter Lot was delivered, who had all along oppofed the wicked-
nefs of the country, in which he dwelt. Thus mercy, and judg- «,
ment are equally tempered in the hands of God. But chiefly id.

1. The Lord 'v:ho bought them, is commonly interpreted of God, rather than of Chrifl; as
the word ^elttotijs is never applied to Chrifl in the Nevv Teflament, and as the verfe feems to
allude to Deut. xxxii. 6 ; in which God is faid to have bought Ifrael, But the the words
might primarily haiie that meaning, I think it more probable, that the apollle applied them to
Chrift. — By l\ie falfe teachers who bring in damnable herefies, fome fuppofe the apclUe means
the Nicolaitans, an abominable fefl mentioned Revel, ii. i6. Church hiftory informs us,.
that this feft was foon e.xtinguidicd. See Moftieim vol. I. p. ii6, and Dr. Whitby in locum.

Whoever they were, they feem from many paflages in this chapter, to have been chriftians

to have held heretical opinions, and to have propagated their tenets. — The f-^if dejiru^ion
feems to correfpond with the deftruftion of Jerufalem.

10. It is not eafy to explain, whom the apoftle means to point out in this and the following
verfes. Some fuppofe, he alludes to certain falfe opinions, which prevailed about heavenly
beings. Others, (among whom is Dr. L.-irdner, fee Cred. b. I. ch. VIII. p. 199) think,
that fome expreffions in thefe verfes allude to the riotous difpofition of the Jews, which finally
brought on their deflruftion. The chief difficulty lies in the confufion of the feveral ideas.

they

1!. 12. n-

6i6 IL ST. PETER.

they, who give thcmfelves up to unclean nefs, to pride, and blaf-
phemy, provoke the judgments of God. So far are they from
'♦' imitating the mildnefs, and gentlenefs of heavenly beings, with

which they profefs to be Co well acquainted ; that, as if they were
totally deprived even of human reafon, they draw ruin upon them-
felves by blafphemoufly intruding into things they underfland not —
by the abominable impurity of their lives — and by their endeavoufs
to lead others into the fame wickednefs, which they pradife them-

15. felves. Like Balaam, they are continually corrupting fuch as will

16. liflen to them, to promote unworthy ends of their own ; unmoved
,,. by the plaineft appearances of God Almighty's difpleafure. Like

dry fprings, they have no iOues of life. Like tempeftuous clouds,
18. they are for ever involved in darknefs. Through vanity, and fenfual
ig. allurements, it is their bulinefs to miflead new converts. While
they thcmfelves are flaves to their luds, they promife liberty to
others : tho no bondage can be fo fevere, as the bondage of Wcious
20. 21. pafTions. Such a cafe as theirs, is, of all others, the mofl: cala-
mitous. To be again entangled in the pollutions of the world,
after they had once known the truth, is certainly a much more
22. dangerous fituation, than that of having never known it. It fliews

fo innate a corruption of heart, that there is no farther hope of
recovery.

This is the fecond epiflle, my brethren, I have written to you,
with a view chiefly to confirm your principles by drawing your

15. In the Syrlac verfion, it is Balaam the fon of Beor. It is fuppofed that St. Peter writes
Bofor for Beor in the Chaldee dialeft.

22. The great difference of (lyle between the iid chapter of St. Peter's fecond epiftle,
and all the other parts both of that epiftle, and the former, hath been obfervrd by all critics.
Ep. Sherlock (on Proph. DilT. i) fuppofes, the apoftle to have extracted thefe paflages, at
leaft the fcnfc of them, from fome Jewlih writings then e?:tant. And this appears the rather,
from comparing this chapter with the epiftle of St. Jude, which feems to have been t.iken
from the fame original.

attention

II. ST. PETER. 617

attention to the prophets, and to us the apoftles of Chrifl. The
impurities of the world will always make men enemies to religion :
and you will hear them forming their obje6tions to the promifes,
and threatnings of the gofpel, merely becaufe they fee things con-
tinuing in the fame natural order, in which they have long con-
tinued ; as if God had given no proofs even in the external world,
of his power, and government ; or, as if the deflrudlion of the
earth once by water, is not proof fufficient of God's being able to

deftroy it a fecond time by fire. Be not you, my brethren,

mifled by thefe tenets of infidelity. Time is nothing with the
Almighty. Compared with eternity, a day, and a thoufand years
are portions of equal value. Man judging according to his own
confined ideas, attributes tardinefs to God; not confidering, that
he is merciful, and long-fuffering, and defirous, that all fliould
come to repentance. But notwithftanding this long-fuffering, when
the day of the Lord does come, it will come fuddenly, dillolving
at once all earthly connexions.

Since then, my brethren, this fhall be the great ifTue of things,
what efifedl fhould the confideration of it have on us ? What fhould
our converfation, and behaviour in this world be, when we refleft,
how foon both we, and it fhall be diffolved ? But the thoughts of
thefe things give us no diflrefs. We rely on God's gracious promife,
that we fhall be reflored to a new and better world — the habitation
of the righteous. As you live in conflant hope therefore of this
glorious change; take care always to be found in that holy flate,
in which you ought to meet it; and confider every moment of i- ,5

delay

15. See Rom. ii. 4. — St. Peter, with great propriety, takes this opportunity of mentioning
St. Paul ; becaufe thefe two epiftles were written to thofe countries, where St. Paul had firft
preached ; and to thofe churches, which he had eftabliftied. St. Peter had feen, no doubt,
St. Paul's epiftles; and by mentioning his name, gives his fandlion to his dodrine. Tho

Kkkk . St.

10.

II.

ij-

14.

6i8 II. ST. PETER.

delay in the Almighty, as a new inflance of his mercy to you.
Thus alfo our beloved brother Paul hath inftrudled you ; exhorting
you to receive with holy gratitude, the long-fuffering of GoJ;
confidering that this goodnefs is intended to lead you to repen-
tance. No doubt there is fome difficulty in thefe things, on which
I have been difcourfing to you ; and which they who are ill-dif-
pofed to the gofpel pervert as they do other parts of fcrij)ture, to

17. their own deftrudion. Take care, my brethren, that you be not
led away by thefe errors, of which I have given you fufficient

18. warning: but continue to increafe in every holy grace; and in the
knowledge of Jefus Chrift 3 to whom be glory both now, and for
ever : Amen !

St. Paul had withftood him to his face, and rebuked him openly (Gal. ii. ii) he had no
animofity on that head. Tliefe two holy apolUes might err ; and might have different fenti-
ments : but as they both had one great end in view, they never loft fight of that ; and were,
of courfe, unanimous.

16. The words, in vjhich are fame things hard to be underjiood, are commonly applied to St.
Paul's epillles. But the grammatical conftruftion does not make that neceffary. E» oi; being
neuter, cannot agree with tTriro^aij, which is feminine. E» oi; rather feems to refer to thi
things which Peter himfelf had been difcourfing about; particularly to t\\e promife of his coming
(ch. iii. 4) or the refurreSion ; which was a great ftumbling-block to many of the early chrif-
tians. Some faid the refurredtion was pad. Others wanting patience to wait longer for it,
left the chriftian afTcmblies : and many conceiving it to be a thing impoffible, gave no credit
to it at all. No doubt, fays the apoille, there is difficulty in thefe things, which the unjiahle
nureft, &c. — It muft not however be concealed, that fome MSS of great credit read e»e«f. But
I think, it is the worfe reading, on a fuppofition that the two readings are equally authorized :
for, tho many things in St. Paul's epillles may, for obvious reafons be hard to be underjiood by
us; yet one fhould hardly believe, that St. Paul (writing according to the nui/dom gi-ven unto
him) could be really hard to be underjiood by thofe, to whom he wrote. Nor is it likely, I
think, that St. Peter, if it had been fo, would have lefTened the credit of St. Paul in his own
churches, by giving them to underftand, that he thought St. Paul an unintelligible writer.

End of the Second Epistle of Peter.

PREFACE

TO THE

THREE EPISTLES of St. JOHN.

J. N the firft of thefe epiftles, St. John gives an idea of the general
intention of the gofpel ; which was founded on the fall of man ; and meant
to purify his nature anew. He then dwells on chriftian charity; and cau-
tions his readers againft the love of the world, which he confiders as the
caufe of all irreligion. He exhorts to perfeverance — defcribes the children
of God — holds out the example of Chrift — marks the character of the
deceiver ; and of the true chriftian — concluding with a fhort proof of the
truth of the gofpel,

The fecond epiftle may be called an abftradl of the firft. It touches,
in few words, on the fame points.

The third is chiefly a commendation of Gaius.

Kkkk 2

FIRST EPISTLE

O F

St. JOHN.

CHAP.
I.

*ROM the many circumftances, my brethren, with regard to
the Hfe of Chrlfl;, to which I have been witnefs myfelf, I infer
> his eternal Godhead, and union with the Father, before his mani-

3. feftation in the world. And on this evidence we have invited you
into the fame gracious fellowlhip in God, and Chrift, which we

4. enjoy ; that your happinefs in the profeffion of thefe holy truths may
be as great as ours.

5. But you muft well confider the conditional part of this gracious
covenant. It is the conftant tenor of. the gofpel', that God is a

6. l)eing of infinite purity ; and that no one can have fellowfliip with

7. him, who allows himfelfin the praftice of any fm. On the other
hand, he, who leads a life of purity, is both in communication
with the chriftian church ; and may be affured, that the blood of

8. 9. JO. Chrift will make atonement for all his repented fms. Thus the

whole foundation of the chriftian religion depends on the finfulnefs

6. 7. Light and darknefs are often ufed in fcripture, and particularly in St. John's works,
to exprefs a life of purity, and a life of nuickednefs .

- •■ •' •" '- of

I. ST. JOHN. 621

of our nature. He who denies this j and goes about to eftablifh
the righteoufnefs of man, contradifts the whole fcheme of chrif-
tianity : while he, who pioufly confelTes and forfakes his fins,

/hall through his Saviour's merits receive forgivenefs. My firft

wi(h therefore in what 1 fay, is to guard you, as much as poiTible,
againft fm : my fecond, to fet before you, if you have finned,
Jefus Chrift as the only propitiation for fin ; and not for our fins
only, but for the fins of the whole world. At the fime time the ' 3-
only teft we can give of our being the objects of this mercy, is to
obferve faithfully the precepts of the gofpel. He who pretends to 4*

the hopes of chriftianity without this, may as well endeavour to
reconcile the greateil contradi6tions : while he, who obeys the 5- 6.
gofpel, following with reverence thofe bleffed fteps, which went
before him, is perfefted more and more in holinefs, by the love of
God.

And now, my brethren, in this I give you no new commandment ; 7-

for the moral law was always a rule of duty. Only thus fir the *•
commandment is new ; the gofpel hath explained and heightened
fome of the precepts of morality ; particularly the duty of charity.
For the pradlice of this duty, in it's moft improved ilate, is the very 9- '°- •'•
badge of the chriflian profeffion j and he who does not thus pradlife
it, whatever his profeflions may be, is fiill in heathen darknefs.
The young convert, who hath jufl had his fins forgiven, and been '2. 13. 14.
made acquainted with the mercies of God, ought to fhew his
thankfulnefs by the confcientious practice of this duty. The con-
firmed chritlian, who hath known his duty from the beginning, it

8. Which thing is true in him, and in you — in Chriil, who gave the example — and in you,
who ought to follow it.

13. Dr. Doddridge wifhes to leave out this verff, which he conjeftures was left out in the
original." No doubt, there is an unaccountable tautology in it ; and indeed in all thcfs three
verfes, the 12th, the 13th, and the 14th, there is great difficulty.

may

ezi I. ST. JOHN.

may be hoped, will praftife it. Whiie he, who hath made no great
advance ; yet having (can the efficacy of the gofpel in reclaiming
him from lin, will feci it alfo in giving him a love for his neigh-
bour,

15. Now the great point in clearing the way for the love of God, is to

guard againft a love for the world. This principle, you may be
alfured, is Vv'hoUy inconliftent with a regard for the duties of religion.

i6- The fimplicity of the gofpel, and the pride, and vanity of the world,

17. agree very ill together. And yet one might fuppofe, that the

tranfitory condition of all the pleafures of this world ; and the
lability of future happinefs, would be ftrong arguments againfl the
delufions of life.

J?. Let me now remind you, that the calamities of the Jewifli flate

are approaching fall. You have heard that deceivers will then
abound. The appearance of fo many at prefent fliew, that this cala-

19- mitous time is not far diflant. They pretended a gofpel- commiffion ;

18. Some interpreters, tho but few, will not allow the lajl time, to refer to the deftruftion
of Jcrufalem ; but rather to the fhort duration of human life. But the deceivers, who are fo
conftantly reprefented as accompanying the deftruftion of Jerufalem, feem rather to conneft it
with that event. — Tlie hiji time is however often a phrafe of wider import. The facred writers
feem frequently to divide time into two large portions ; the former, and the latter : xhn former
time included the whole period before the gofpel ; and the latter time, or the laft times, inclu-
ded every period after it. Agreeably to this partition of time, they fometimes fpealc of Chrill's
frj!, and fometimes of his fecond combg. His firft coming, including every event of the
gofpel to the confummation of all things, is often alfo divided into fmaller portions. ♦' Chrifi
comes in each di'vijion, that is, as eft as he thinks ft to interpofe by any fignal all of his po'wer and
pro'vidence. The 'whole period, in •which any diJlinB flate of his kingdom i s carrying on , is liietvift
called the latter time; and the concluding part of that period is diflinguijhed by the name of the
LAST hour; as if the ivhcle efeach period -were confdered as one day, and the clofe of each period,
as the end or laft hour of the day. Thus the time that elapfed from Chrifl's afcenfton to the deftruilion
of Jerufalem, being one of the fubdinjificns before-mentioned, is called the latter times; and the
ive of it's dcftruHion is called the last HOUR. He Was coming, through the ivhole time}
HE CAME in the end of it." This very accurate, and judicious obfervalion I had from Bp.
Hurd. See his Vllth fer. on proph.

but

I. ST. JOHN. 623

but their leaving us, plainly fliewed they had different views. You,

who have received the gifts of the Holy Ghoft, are in no danger, I 20.

hope, from their deceptions. Nor do I write this to you through 21.

any diffidence: butjufl: to mark the character of Antichriftj which 22. 23.

confifts in denying Jefus Chrift to be the true Meffiah. Afllire

yourfelves that no man can deny Chrift, who hath a jufl idea of

God himfelf.

In the mean time, hold fail: that faith, which hath been preached 24.
to you from the beginning, in the Father, and the Son ; on which 25.

reft all your hopes of eternal life. Seducers will always be en- 26.

deavouring to miflead you. But that divine Spirit, which hath 27.
thus far led you into the truth ; will, I doubt not, prefcrve you in it.
Confider the awfulnefs of that great day, when we fhall all appear zs.
before the judgment-feat of Ch rift. Ascertain as God is pure, fo 29.
certain is it, that none but perfons of purity can fland before him. chap
Such only he calls his children : fuch only are the objects of his i^^-
love. At the fame time, we muft not expedt, that the world,

which rejedls God, will regard his children.— But tho God is

gracioully pleafed to call us his children, we have yet a very im-
perfed: conception of the happinefs intended for us. One thing we
know, that as we fhall hereafter be with Chrift, we fliall refemble
him. And this hope fhould make us wholly intent on purifying our
earthly nature. Every wilful fin is directly oppofite to our pro-
feffion. It oppofes the very intention of Chrift's coming; which 5.

was to take away fin. The chriftian religion expedts a fteady com- 6.

pliance with it's precepts. The 'wilful tranfgrcjjor therefore hath
no conception of it's truth.

I. We are told in the letters of the Danifh miffionaries (No. 7. p. 56) that when a Mala-
bar convert was employed to tranflate acateclufm, in which the expreflion, lue pall hi the fins af
God, occurred; he was ftruck with the boldnefs of it, and durft not tranflate it verbally; but
rather wilhed to tranflate it, lue/hall be permitted to kl/s God's fiet.

Let

624 I- ST. JOHN.

7. Let no man, then, my brethren, deceive you. It is your holy

8. lives alone, which make you the children of God. He, who fins

9. wilfully, becomes the child of the devil. A real fenfe of religion
10. prevents all wilful fin : and above all other fins, it will prevent

thofe of hatred, and malice ; which are mofl oppofite to alJ. our

ti. holy hopes. Brotherly love is the very badge of our profelllon.

,2. 13. But the wicked world, after the example of Cain, will perfecute

14, the true chriftian, becaufe he is more righteous than they. Be

you happy however in the thought, that you fliall thus attain

that heavenly temper, which will quahfy you for everlafting life.

^5. He, who fuffers malicious paflions to get poiTeflion of his heart,

16. effeflually (huts himfelf out from the favour of God. What an
example have we in Chrifl to rouze us to kindnefs, and affedtion !
What ads of charity can we refufe to others, when we confider,

17. that he laid down his life for us ! And can we fuppofe that per-
fon to have any of this heavenly love in him, who refufes to ad-
minifter the trifling things of this world to the neceffities of a

18. brother? We may talk of charity: but it is of no value, if it
dwell only on our lips. It muft fink into the heart, and become

jp, a principle of adlion. It is then only that we can have any aflurance

20. before God. If we are confcious, that our charity is pretence, we

21. fliould be confcious alfo that God fees our hypocriiy. Our con-

22. fidence before Him can depend only on our fincerity; and it is

23. this holinefs of life, which gives efficacy to our prayers. -In

24. fine, then, the whole fum of the chriflian religion confifts in two
Avords, faith, and love. If your lives therefore be fpent under
the influence of thefe two great principles, you fhall enjoy a hea-

C H A P. venly communication with God j and may be afTured of his favour
iVj by the gifts of the Holy Spirit.

1. And yet, my brethren, you will find much deception in the

2. world, and many pretences to this holy influence. But you have

one

I. ST. J O H N. 625

one certain rule to detecfl importers. Whoever pretends, that Jefus 3,

Ch rift is not the Mefiiah ; but holds out to the people the expec-
tation of fome other deliverer, is certainly a deluder. The acknow-
ledgment therefore of Jefus Chrifl: as the Mefiiah is the firft teft of

truth. A fecond is the fuperiority of thofe powers, which God 4

has conferred upon his holy fervants. A third, is the tendency 5.

of the dodlrine they teach. The dodlrine of the deluder is of a
worldly nature. He fpeaks only to the world ; and the world
only are his hearers. But our dodlrines have a fpiritual view; and 6.

are underftood only by the fpiritual j and thefe circuniftances
form a diftincftion between them, and the doftrines of delufion.

But above all things, let us fiiew brotherly kindnefs to each 7.

other; as nothing makes us more the children of God. He that 3

loveth not his brother, can have no knowledge of God ; for God
is love. How was that love difcovered to us in the death of
Chrifl ! We had no love for him, when he fhev/ed that ftupendous
inflance of love to us in dying for our fins. How ought we then, i,.

in imitation of fuch goodnefs, to love each other! We cannot, ,2,

it is true, fee God : but we have the ftrongeft proof of his dwelling
in us, if we feel our hearts full of love to each other. God will
then fhew that we are his, by fhedding his Holy Spirit upon us ;
through which we teflify the coming of Chrifb into the world ;
and fliew that falvation depends only on him. In this great ad:

3. In order to underftand the teft, which the apoftle here mentions, it is neceflary to confi-
der, that theinterpretatiop of the prophecies of the Jewifh fcripturcs was, at this time, matter
of great controverfy. The infidel Jews denied, they nere fulfilled in Jefus ; and interpreted
them of fome future Meffiah. So that thefe opinions became a dangerous Inare to the whole
body of Jewifh converts ; who were in the way of hearing arguments of this kind fophillically
treated. They were a fnare alfo to the heathen convert ; when he found that the Jews them-
felves, to whom thefe prophecies had been given, and who might be fuppofed to underiland
them beft, denied that fenfe of them, which he had been always taught to believe was the bafis
of chriftianity,

L 1 1 1 of

10.

13'

626 I. ST. JOHN.

of ouf Saviour's love, we firmly trufl and are aflured, that he

who approaches neareft to that divme affedion, which Chrift (hew^d,

17. approaches neareft to God. By following the example of our
blelTed Lord, and making ourfelves like him in this world ; we

i8. hope to meet his favour, and be like him in the next. When the
holy flame of love hath once taken poflelTion of our hearts, all vain
fears, didrefs, and uneafinefs are excluded, with regard both to this

19- world, and the next. Thus ought our blefled Saviour to be the

20. 21. objedl of our love from his great kindnefs to us. — But let us con-
fider one thing well, that the love of our neighbour, muft be the
teft of our love of God : for a man will hardly love God, who
is not the objedl of his fenfes ; if he hath no love for his brother,

who is continually with him. 'Thus we have two great tefts,

as \\'ell as principles, of our religion — faith, and love. The love
of God confifts in keeping his commandments : and if we keep
the commandments of God ; of courfe we ihall love our neighbour ;
4. 5. and fhall find our happinefs in our obedience. The faith of a
chriftian, and that regenerating principle, which it introduces in

6. the mind of man, placeth us above the world :• and this faith de-
. pends on the evidences given at the baptifm, and death of Chrift ;

7. and on the miracles, which he wrought through the Spirit. Two

6. There is always a dillinftion made in fcripture between the w>eu/xa, or Spirit, through
luhicb miracles ivere n/jrought ; and the to ayi'ju vTtvjfia,, or .Holy Ghoft, through which jhe
uniierj}ti!iding ivns eidighlencd ; a,id jrophetic gifts, atid tongues di/penfciL ^Sus Heb. ii. 4, and
Gal. iii. 5. Our Saviour gave his dikiples power to work miracles; and yet we are
exprefsly told that the Holy Gljoji luas net then gi'ven.—Th^re Is however great difficulty, no
doubt, in the laft chapter of St. John's epiftle.

7. I fhall not enter into the diipute about this famous verfe. They who wifli to examine it,
m-'y confult Mills's edit, of the New Teftament. Other divines alfo have treated it largely.
A lite ingenious treaiife has been written profcflVdIy on the fubjeft by George Travis, M. A.
who liath endeavoured to cilabliih th,- authority of this text ; tlio he hath had able opponents.

After

II. 12.

I. S T. J o H N; -day

or three wknefles in all human affairs are thought fufficient. To
the truth of our religion we have the teftimony of three — the
Father — the Son — and the Holy Ghoft; who, as they are equal
in power, unite alfo in teftimony. And this heavenly teftimony s,
agrees alfo witli the earthly one I have mentioned — the miracles,
which our Saviour wrought — the evidence, that appeared at his
baptifm ; and the evidence that appeared at his death. Such is ^^
the teftimony of God to this great truth ; which is certainly fuperior
to any human teftimony.

Befides, he who truely believes, feels all this evidence fully con- lo

firmed in himfelf. Whereas he who difbelieves, rejei5ls the ftrongefl
teftimony of God ; and gives up all the hopes of his falvation j
which depends on his faith in Chrift, and obedience to his laws.

Thus I have endeavoured to ihew you on what grounds you 13.

may hope for the mercies of God. And this will point out to you 14. ,
the fpirit of fuch prayers, as will find acceptance in his fight.
Particularly if any of your fociety is vifited with ficknefs for his 16.

fins, let public prayers be made ; and if his fin be not of fuch a
nature, as God may think fit to punilh with death, (in which cafe
the offender muft be left to the divine mercy) the devout prayers

After all, I cannot help obferving, that it appears rather below the chriftian caufe to be fo
zealous in defending a text, which in all ages hath been thought (o very doubtful. I know
not whether, for that i-ery reafcn I (hould not wifh to leave it in its uncertainty. The more
pains* we take to fecure it, the more it appears as if we thought the doflrine it contains, relied
folely on it's authority ; which we do not by any means fuppofe to be the cafe.

10. This mode of evidence, however forcible among the firft chriflians, who were endowed
with the vifible gifts of the Holy Ghoft, hath been too much prefumed on in modern times.

16. Wc have many inftances in fcripture of the injliaion of temporal pumfimciits. How far it
may be agreeable to God's government now, when miraculous powers of all kinds have
ceafed, w; know not : it is ceruin however we have no right to afcribe any thing of this kind
to God's judgments.

16. This is a very difficult paffage. I have endeavoured however to explain it agreeably to
the fenfeof James v. 14, 15, 16, which fcems to be the beft comment upon it.

L 1 1 1 2 of

628 I. ST. J O H N.

17. of the church will be heard. Every wilful) tranfgreffion of the
i8. law is fin ; tho feme fins are more heinous than others. The

fincere chriftian however, by the grace of God, is in no danger
,9. of thefe great tranfgrefTions. While the v/orld around him lies
20. in wickednefs, he enjoys the light of God. His religion hath

cleared his underflanding, and he dwells in God through Chrift.
a, Let the great conclufion from the whole, be, never to entangle

yourfelves again in the idolatry, and pollutions of a wicked world.

Amen !

End of the First Epistle of St. John.

SECOND EPISTLE

O F

ST. JOHN,

OHN the apoftle, together with all the chriilians of thefe parts,
to the church at Jerulalem, and all it's members— grace, mercy,
and peace from God in Chrift !

It hath always been a great joy to me to find your members
adhering ftriftly to the faith of Chrift, as it hath been delivered to
them. But you v/ill remember, that when we preached faith, v.e

C H A P.
I.

,. It is a difputed point, whether the eleJI lady means feme particular perfon or fon.e cnurch
in general. They who apply the phrafe to a church, fuppofe it the church of Jerufalem ;
both becaufe St. John was an apoftle of the clrcumcifion ; and becaufe the word ..,«. they
hiTk. applies beft to a mother-church. Others ho-vever f.ppofe fon.e Af.atxc church; and m
parti ular'the church of Philadelphia, to be meant.-The greater part <>^ ^^^^^^^^ "^^
^ve the phrafe a ,ener.l, rather than a particular turn. The falutatxon at the end. from the
Mdnn of thy eMfipr favour it: and churches are often thus ftiled m fcr^pture. See Ila
xlvr/7. Andlndeed there is nothing perfonal in the whole ep.ftle, except perhaps the
^oth LI: and that may as well admit a general interpretation. The chief argument, I
think, for its being particular, h, that the next epiftle is plainly fo. _

, The word truth in this verfe, feems to ihnd for the pri.c.ples of rebgion n the 5 h
verfe the apoftle fpeaks of the /^«.?/« ; which was to follow the faith, which had from the
beginning been preached. ■ always

630 II. ST. JOHN.

6. always added love to it : and there is no other way of fhewing your

7- love to God, but by keeping his commandments. The world is

full of deceivers. You will hear it faid by many j that the true
^' Mefliah hath not yet appeared. But be upon your guard, left you

lofe at once all that happinefs, which this holy faith hath promifcd.
9. And be afllired of this, that there is no other religion in the world,
>o- that is acceptable to God, but the religion of Chrift. Confidering

the peril of the times, I would not wifli you to have communication
"■ with thofe, whofe principles, and pra6lice are corrupt; left fuch

intercourfe fhould corrupt you; and make you partakers of the

wicked opinions, they may propagate.
'^- I have many things to fay to you, on thefe, and other heads;

but I Hiall not mention them now, as I propofe foon to fee you.
• 3- All the members of this church falute you.

-. S;e a note on i John \v. 3.

End of the Second Epistle of St. Joh.\.

THIRD EPISTLE

O F

St. JOHN.

JOHN the apoftle, to his beloved Galus, and fellow-dlfclple in
Chrift — healtli, and happuaefs both in this world, and the
next !

The accounts which I have received, of your fteadinefs in 3

the faith, are highly fatisfadory to me. Indeed I have no greater 4

joy, than to hear of the holy lives of chriftians. Your cha- s-

rity, and hofpitality to all the brethren; and the afliftance you
give them on their feveral journeys, which I hear from all people,
are moft pleafmg to me. They have been ever careful, you know, "

not to burthen the Gentiles ; and therefore fuch as aflift them,
are greatly .inilrumdntal in promoting the intere-fts of the gofpel.

I. Who Gaius, or Caius, was, is uncertain. Many fuppofe he was that perfon at Corinth,
whom St. Paul calls his hoft ; Rom. xvi. 23, and that he was extremely generous, and hofpi-
table to all chriilians, who came there. His hofpitable temper is Urongly marked in the 5 th,
6th, 7th, and 8th verfes of this chapter.

I Hiould

6:2 III. ST. J O II N.

':>

g. I fliould have written, at this time, to the church in general ;

but I was afraid left Diotrephes, who feems to be fond of power,
fliould have too much weight in oppofing any thing I could fay at

19. a diftance. I propofe therefore to check his influence by a vifit

among you ; in which I fliall corred both his words, and actions :
particularly that violence of temper, with which he refufes to
receive the brethren; and even fets himfelf againft thofe, who Vvould

11. receive them. Follow not fuch examples; but take it for granted,
that where you fee a wrong behaviour; there alfo you ^ill find a

12. want of faith. 1 am glad however, that Demetrius is every where

fo well fpoken of. In him I cannot be deceived.

13.14. I have many things to fay to you ; but I fhall not make them

the fubjedl of a letter, as I mean fpeedily to fee you. Peace be

with you ! All here falute you ; and the brethren, that are

with you.

q. Commentators are divided in their opinions about Diotrephes, Many fuppofe, he was
not a heretic; but a member of the church, whofe chief fault was the want of a proper humility
of mind. But I think the apolHe fpeaks in Ilronger terms againll him, than is confiftent with
this fuppofition.

i\. He ihnt doth good is of God : that is, he who obeys the commandments of God, ihcws
his belief in tliat God, who gave the commandment.

End of the Third Epistle of St. John.

R E F A C E.

TO THE

EPISTLE ofSt. JUDE.

T. Jude is fcarce mentioned in the evangelical hiftory; except
in the diiferent catalogues of the apoftles. He is among thofe, who afe
called the brethren of our Lord; by which expreliioii fome underftand him
to have been the fon of Jofeph, by a former wife ; and others, a relation
of Mary's. Eufebius * tells us, (from Hcgefippus, a chriflian Jew, born
in the beginning of the fecond century) that Domitian, in a fit of jealoufy,
ordering enquiry to be made after the poflerity of David, feme of the
grand-children of St. Jude were brought before him. The emperor firfl:
afking them fevcral queftions about their profeffion, and manner of life,
which was hufbandry ; inquired next about the kingdom of Chrift? And
when it ftiould appear? To this they anfwered. That it was a fpiritual,
not a temporal kingdom; and that it ftiould not be manifelled, till the
end of the world. — On this the emperor, finding they were mean pcrfons,
and their principles perfectly harmlefs, difmifled them.

The great intention of this epiftle is to exhort chriflians to perfevere
in the faith — to avoid the wickednefs of the times — and to be on their
guard againft deceivers.

* Lib, III. cap. iv,

M m m m

GENERAL EPISTLE

O F

St. J U D E.

U D E the ftrvant of Chrift, and brother of James, to all

chriflians, however difperfed — mercy, peace, and love !

3- My chief purpofe in this epiftle, is to exhort you to perfevere

4« ftcadily in the faith, which you have received ; for many deceivers

are now abroad in the world (as it was prophefied there fhould

be) who denying the firft principles of the chriftian faith, change

5- chriftian charity into worldly Jufts. But I would wi£h to admonifh

you, (tho you have been well inftruded in thefe things) of the

. terrible judgments of God againfl wickednefs. After the Ifraclites

had been delivered out of Egypt, you remember what wrath, and
£. deftrudion, attended their obftinate perverfenefs. Even the an-
gels, who fwerved from their allegiance to God, were not fpared ;
7. but are referved for the judgment of the great day. The ex-

4. Thus I fliould tranflate the words, of old ordained to this condemnation.

7. Suffering the -vengeance of eternal fire — that is, thofe cities were for eiier dejlroyed. Tlie
apoftle cannot well mezr. future punijlimenls ; becaufe he mentions it as a Afi7/i4« — foir.cthing that
was to be a -vifMe example to all. That word (deriving from ^ar.m]j.u\ xajhe-vo or exhibit) pro-
perly fignifies to gi-ve afample of fomething to be fold.

amples

ST. J U D E. 635

aftiples of Sodom, and Gomorrah, and the cities around them —
their vile lufts — and the punifhment they drew upon them-
felves, can never be forgotten.

And yet, you fee, how the wickednefs of thefe times prevails — 8. g. i«.
what abominable uncleannefs — what general corruption— 'what op-
pofition to all government ! Their very language difcovers the
pollution of their hearts. Even their traditional accounts, fo much
the objedl of their attention, in which the conteft is related between
Michael, and the devil about the body of Mofes, give them very
different inftruftion. There, the the contention was fo debafing
the arch-angel treats his adverfary even with gentlenefs ; while •?= •"
they follow the examples of the very worfl perfons they find re-- u.
corded in the bible-hiftory — the malice of Cain — the covetoufnefs, and
feducing arts of Balaam — and the implacable oppofition of Corah.
A feafl of charity they turn into wantonnefs. Like unwholfome i-,

air, they blaft wherever they come. Like witl>e-F€d trees, tliey
only incumber the ground. Like waves, they fpend their rage ,..

only in foam. Like uncertain meteors, their light foon fets in

darknefs. Againft fuch perfons Enoch prophefied, when fpeak-

ing of the old world, he threatens them with God's heavy difplea-

fure for their enormous crimes. Nor can thofe times furnifli worfe 16.

g. We are under the neceflity of making the beft fenfe wa can, of this very difficult pafTage,
which has received fo little elucidation from the hands of commentators.- — They who do not
like the fuppofition, that the apoftle alludes to fome traditional account of the angels burying
the body of Mofes, which the devil v/ifhed to have difcovered, that the people might worfliip
it, may fuppofe that he alludes to Zech, iii. 2, in which Jofliua, the highpriell, is reprefented
ftanding before the angel of the Lord ; and Satan ftanding at his right hand to refift him : to
whom the angel faid. The Lord rebuke thee. Jofliua the high prieft may Hand for the Jewifli
people ; which ibe body of Mofes in this pafTage may alfo reprefent. It is a familiar mode of
fpeaking; St. Paul calls chriftians the body of Cbrijl .

12. The text fays fwice dead; the apoftle may mean, that they were once wicked Jews, and
having apoftatized, are now wicked chriftians. Or perhaps he only expreffes more ftrongly
their deadnefs, as Virgil expreffing happinefs, fays< terque, quaterque beaii.

M m m m 2 examples,

14. I!

6^6 S T. J U D E,

examples, than thcfc, of pride, uncleannefs, and wickednefs of
every kind.
^7- But do you, my brethren, always keep in mind, what you have

18. 19. fo often heard predioed ; that at this tune, deceivers lliould arile
who fliould feparate themfelves from the church — reliuquiili all
it's bleffings — and in the fpirit of fenfuality, foUov/ their own

20, 21. luils. — You, in the mean time, being firmly eftabliflicd in the
faith, and having a holy communication with God, through the
Spirit, keep fteadily obedient to the divine laws ; and wait patiently
for that blefled reward, which is promifed to you through Chrift.

22. 23. Treat the weak with gentlenefs — the flubborn, and obftinate

with feverity j having affection for their perfons, while you abo-

24. 25. minate their crimes. And may that gracious God, who created,
and redeemed you, preferve you faultlefs to that great day ! To
him be glory, majefty, and dominion, for ever. Amen !

14. We have no account of any fuch prophecy ; unlefs the apoftle alludes to the name of his
fon Melhu/dah, which fignifies, that after his death, /hould fucceed deftrultion, that is the flood.

End of the Epistle by St. Jude.

R E F A C E

TO THE

REVELATION of St. JOHN.

HE Revelation of St. John feems univerfally acknowledged
to be a very authcn:ic part of the facred canon. It is mentioned as fuch
by fome of the earlieft fathers ; particukriy by Ireneus, who lived in the
fecond century, and Avas acquainted with Policarp, who had been the

difciple of St. John himfelf After citing the authority of fo early a

father, it is needlcfs to adduce the teftimony of later writers — Clement,
Tertullian, Origen, and othejs, who are yet full to the fame purpcfe.

True it is, that, in after ages (probably as certain prophecies, thofe
of Antichrill: in particular, began to unfold chemfelves with a feverer af-
pedl) fome learned men ventured to hefitate, and propofe doubts. But
on laying the whole of the evidence together, the decpeft inquirers into
this work, have profefled themfelves fully convinced of it's authenticity.
At the head of thefe we may place the learned Jofeph ivicde, who is efteemed
one of the ablefl commentators on this mjfterious book. He gives it
plainly as his opinion, that the revelation of St. John depends on as in-

difpatable authority, as th .c of any other book of the New Teftament *.

Sir Ifaac Newton, with equal confidence, in his obfervations on Daniel,

hefitates not to make the very fame affertionf. To thefe teftimonics

we may add that of Dr. Lardnerlj:, who is fecond to none in learning, and

• See his works, p, 602. f p. 249. J Hift. of the writers of the N. T. ch. 22.

accurate

638 P R E F A C E.

accurate refearchcs. This able inquirer harh fully coikded all the evi-
dence as it Hands on both lides of the quellion ; and on a review of the
whole, exprelTcs himfelf clearly fatisficd of the authenticity of this book.

After fixing the authenticity of it, the next obje6l of our inquiry is
the intention of it. It is fuppofed to hold out the prophetic hiflory of
the church of Chrifl:, to the latcit period. Many interpreters conceive the
vifions it contains to be detached, and independent. Others fuppofc the
whole texture of it to be wrought into one uniform, confiftent plan.

Among the latter is Mr, Mede, who divides it into three great parts.

The fult part, he fuppofcs, contains the epiftles to the fevcn churches ;
and is not conceived by him to be of a prophetic nature. This part is

comprized in the three firft chapters. The fecond part contains the

vifions q{ the ftiih-d book; on the leaves of which the civil revolutions of the
Roman empire, as they are conneftcd with the church, are fuppofed to
be portrayed in a kind of prophetic tablature. This part begins at the
fourth chapter ; and ends with the ninth. — —The third part, which com-
mences at the tenth chapter, is called the y\^\on oi t\\e open book; add is
delivered under an image, not unfrcqucnt in the prophetic writers, of
eating a book ; which fills the prophet with the vifions it contains. This
part is fuppofed to hold forth the latter periods of the church ; it's apoftafy

from the truth, and it's firtJtl reftoration. Yet tho the plan of the whole

is fuppofed by this learned writer to be confiftent, and uniform ; the pro-
phecies contained under each vifion, are not all conceived to be diftincft.
Many of them are thought to fynchronize, or to relate to the fame events.
Thus the feventh feal is fuppofed to contain the feven trumpets ; and the
feventh trumpet to contain the kvcn vials.

Such is the plan of Mr. Mede. How far he, and other writers, who
have followed, or deviated from his fteps, have been fuccefsful in eluci-
dating this very myfi:erious book, muft ftill be left as matter of great un-
certainty. The obfcurity of the fubjecft makes it eafy to hazard an in-
genious conjedure: and, no doubt many things have been faid upon it,
which have nothing better than ingenious conjedure to fupport them ;
efpecially in explaining the detail of each prophecy, in which perhaps
many little circumilances, not eflential to the main fubjeA of it, are in-
terpreted with a precifion below the dignity of the prophet. How eafily

the

PREFACE. 639

the wit of man may err in conjeElurir.g on this difficult fubjeft, may be
illuftrated by a remarkable ftory, which bifhop Burnet * tells of the learned
bilhop Lloyd of Worcefter, who had employed twenty years of profound
ftudy on this myfterious book. In the year 169^, it feems the emperor
concluded a peace with the Turks. On the occalion of this event, bifliop
Lloyd informed his friends, with great confidence, that this was the laft
war, in which the Turks fliould ever engage with the emperor ; that their
power was now abridged ; and that he did not fay this from conjecfture ; but

founded it on the revelations of St. John. How clearly he underflood

the revelations of St. John, may be known by confulting the annals of
Europe fmce that period !

Prophecy was certainly not given us to exercije the imaginalion ; but to
prove the truth. When ii-e pretend to be prophets ourfelves, by predicting an
event from the revelations, or any other prophetic part of fcripture, before
the completion of it, we may eafily fall into the error of the good bifhop. If
a prophecy be not clearly compleated ; if it be not almoft like a mathe-
matical demonftration, felf-evident ; if the wit of man be ftill neceffary to
unfold, and explain it ; it is no proof. It wants itfelf to be proved. All
the grand prophecies, on which the truth of chriitianity depends, have
been thus clearly compleated. No candid perfon doubts the completion
of thofe prophecies, which relate to the life, and death of the Meffiah — to
the call of the Gentiles — to the reje(flion of the Jews — and to the deftruftion
of Jerufalem. On fome particular prophecies hefitation may arife; but
the whole together carries full conviction. But with regard to the apoca-
lyptic prophecies, we have not that precifion. They ftill want a full com-
pletion. Of this, the various interpretations of them, which are given to
this day, arc fufficicnt proof. The characflers of Antichrift indeed are fo
ftrongly marked, and have been fo generally aehiozvledged, through all the
reformed parts of Europe, as the chief ground of their defeilion from Rome,
that we nm little rifk, I think, in applying them to the Romifli church.
Thefe marks indeed are furnifhed not only by St. John; but alfo by St.
Paul, in his delineation of the hian of fin. Equally pointed is the pro-

See his Hift. of his O'.vn time, V. II, p. 204.

phecy

646 PREFACE.

phccy of the v.hore of Babylon *. The value of the argument, on this
fiibjedl, mav, in a degree be afcertained from the courfe of it. The pro-
teftants firft took it up ; and applied the character of the whore of Bab) Ion
to papal Rome. The marks of the hraft were fo ftrong, that the papifls
thcmfelves, in part, acknowledged them ; that is, they have general'y al-
lowed, that the city of Rome was figured; out by Babylon: but they have
endeavoured to prove, that it was imperial, not papal Rome; which the
prophet meant to delineate. The cvafion is awkward; both becaufe the
marks do not correfpond with imperial Rome; and becaufe they were
never affixed to it, till after the proteltants had firft applied them to the

papacy. ' '

After all, however, I know not that we have any right in charity, to
determine ahjolutely, that the whore of Babylon is the church of Rome, till
we fee, that church reduced to the lovv condition of the apocalyptic whore.
There is no occafion, it is true, to fuppofe her fall to be inf^antancous ;
but gradual : and fhe hath no doubt, in a great degree fallen from her im-
perial dignity : yet ftill, while fhe" continues to exift— efpecially in that
fplendor, which at prefent fhe maintains, we fhould interpret thcfe myfterious
charadlers with caution. Till Babylon is fallen, the prophecy is not com-
pleatly fulfilled.

In the mean time, tho we cannot underftand all the myfterious parts
of this Angular book ; yet (it's diviue authority bcing fafe) we take it
into our hands with the utmofl; reverence ; and confider it as a depofit for
the confirmation of the faith of future ages. It is to us prccifely v^hat the
prophecies of the Old Teftament were to the Jews. Thofe prophecies ad-
niiniftred to them, the hope of the MefTiah. The pious Jew looked into
thofe holy books, as Simeon did, for the confdation of Ifrael. We, in the
fame manner, look up to thefe prophecies of the apocalypfe for the full
confummr.tion of the great fchemc ofthegofpel; when chriftianity fhall
finally prevail over all the corruptions of the w'orld ; and be univerfally
eftabliflicd in it's utinofi: purity.

* The reader may fee the Aim of what has been written on this fubjeft, well explained,
and brought to a jiolnt, in bifliop Kurd's leftures, preached at Lincoln's inn.

But

PREFACE. 641

But befides the prophetic character of this book, it is, in other re-
fpecfls, of a very lingular conftruiflion. No writings perhaps ever exhibited
fo great a variety of fliblime ideas ; and fuch aftonifliing grandeur of di-
vine imagery. So that if we confider the revelation of St. John only as
a poetical defcription of the celeftial regions ; and the difpcnfations of
God; it is a very delightful, and interefting compofiti'on. The glories
of heaven in the fourth chapter ; the pifture of death in the fixth ; together
with the confummation of all things; and the terrors of the wicked, are
grand reprefentations. How fublime is the idea, in thefeventh chapter,
of the angels reftraining the winds ? How nobly are the angels intro-
duced in the eighth, with the feven trumpets ; and with what poetical
imagery does the fmoke of the incenfe carry up the prayers of the faints

before the throne of God? The founding of the fourth trumpet is

very grand; and the flight of the angel through the copes of heaven, de-
nouncing woe upon the earth. The afcent of the locufts in the fmoke

of the bottomlefs pit; the defcription of them; and the founding of their
wings in their flight, are all circumftances highly poetical : as are alfo
the loofmg the four angels from the banks of Euphrates, on the founding
of the fixth trumpet ; the defcription of the angel with the open book
at the beginning of the tenth chapter ; the reaping of the earth in the
middle of the fourteenth ; the grand fcene in the fifteenth, on fending
out the feven angels with vials ; and the pouring out particularly of the

laft of them. After thefe fplendid paffages follows that noble fcene

in the eighteenth chapter, in which the fall of Babylon is defcribed ; and
the pathetic lamentations made over her, by the kings, and merchants

of the earth. The feventeenth and eighteenth verfes of the nineteenth

chapter are wonderfully fublime ; in which an angel flanding in the fun
is reprefented calling the birds of prey to the banquet of the Lord, as the

hoft of heaven is led out to battle. The fealing up of the drao-on ;

and the general judgment in the twentieth chapter; and the defcent of
the New Jerufalem in the twenty-firft, clofe thefe fublime paflao-es with
equal grandeur.

The generality of thefe vifions, as hath been obferved, are repre-
fented under the idea of pidlures, portrayed on the leaves of a book.
The prophet therefore employs picT:urefque, as well as poetical imagery;

N n n n and

642 PREFACE.

and hath marked the various figures he hath introduced, with fuch a glow
of colouring, and ftrength of exprcflion, as plainly Ihew, how much his
imagination was fired with the original.

The myfterious parts of this wonderful book, I have not attempted
to explain, contenting myfelf merely with illuflrating the narrative. Here
too I have been more cautious in modernizing, than in the gofpels, and
epiftles. As I endeavoured there to explain, I was obliged often to give
up the dignity, and fimplicity of the expreflion, for the fake of making
the narrative, or the dodrine, more eafy. But here, as I have made no
attempts of that kind, I have left the text more pure; and more in
pofleffion of thofe bold, eaftern modes of fpeaking, which add fo much
to it's grandeur.

REVELATION

O F

St. JOHN.

1 . The expreflion, ^^hich muft Jhortly come to fnfs, need not be fuppofed to denote any
immediate completion ; but to be fpoken In the language of heaven, in which a thouj'and years
are as one day.

6. 7. Thefe verfes feem to be a fort of analyfis of what is contained in the book — tJiat is,
the full conclufion of the chriftian difpenfation. They feem to contain the great moral of the
whole.

N n n n 2 ev.er;

I. 2.

THE following is a revelation from God, through Chrift,
concerning things relating to the kingdom of the Meffiah,
which fhall foon be accomplifhed.

This revelation God gave to his fervant John j who had already
borne teftimony to the truth. Happy are they, whom it concerns, 3.

if they attend obediently to the prophecies contained in itj the
completion of which approaches.

John to the feven churches of Afia, grace, and peace from the 4.

eternal, immutable God; from the Holy Ghoft; and from Jefus j.

Chrift, who was raifed from the dead, and is now exalted to infinite

glory! To him, who hath redeemed us with his blood; and 5.

given us accefs to the Father, be glory and dominion for ever, and

644 REVELATION

7' ever; Amen! — I fee him coming In the clouds of heaven! every

eye fliall fee him — his murderers lliall acicnowledge his power — all

the tribes of the earth flmll mourn before him. Amen. • Amen!

g. — Thus he proclaims his glorious approach. I am the first,

AND THE last THE BEGINNING, AND THE END WHO IS,

AND WAS, AND IS TO COME THE ETERNAL, AlMIGHTY

God.

9' I John, the companion of your afflldlions, and the partaker of

your hope in Chrift, was in the ifland of Patmos, where I had

'o. been banifhed on the account of the faith : and being earneftly

engaged on the Lord's day, in meditation and prayer; I heard a voice

.■ behind me, loud as a trumpet, faying j I am the beginning, and

<,ii. the end — the firft and the laft. Write what thou feeft in a book ;

and fend it to the churches of Afia; Ephefus, Smyrna, Pergamos,

Thyatria, Sardis, Philadelphia, and Laodicea.

12. Surprized at this wonderful voice, I turned round to fee from
whence it Iflued ; and faw feven golden candleftlcks hanging in

13. circular order; and in the midft of them an awful figure, like the
Son of man. He was cloathed in a long robe, girt round him

14. 15. 16. witli a golden girdle. His hair was white as fnow ; his countenance
like the fun fliinlng in his flrength ; his eyes hke a flame of fire ;
and his voice founded like the fall of waters. From his mouth a

9. Patmos was one of the Cyclades in the Egean fea, where St. John was banilhed, accor-
ding to Ireneaus, about the year 96.

1 1 . If you infpeft a map of Aila Minor, you will find thefe churches lie in a circular order ;
fo that if you begin at Ephefus, you may vifit them all in the rotation marked by the apoftle ;
which was probably tlie courfe of his vifuation.

12. The feven candlefticks allude to the golden lamp with its branches in the temple of
Jerufalem. Throughout this book indeed there is a conftant allufion to the ceremonies, and
ritual of the Jewifli worfliip.

fliarp

OF ST. JOHN 645

fharp two-edged fword feemed to iffue. In his right hand he held
feven ftars ; ar.d his feet appeared like brafs, glowing in a furnace.

At the fight of fuch an awful figure I was unable to fpeak, and 17.

fell down at his feet. He laid his hand gently upon me, and faid,
" Fear not, I am the firft and the laft. I am he alfo who died, i8

and rofe again ; and now live for ever } and hold the keys of ever-
lafting life. Write what thou haft feen. This vifion relates to 19

prefent, and future times. The feven candleftieks reprefent feven 20
churches -, and the feven ftars, the minifters of thofe churches."

To the church of Ephefus, and it's minifters write ; — Thus faith
he, who hold^th the feven ftars in his right hand; and ftandeth
in the midft of the feven golden candleftieks : I know thy virtuous
deeds ; thy patience in afflidlion ; thy abhorrence of wickedncfs,
thy caution againft flftfiiood. Yet I have a matter againft thee. 4-

Thy ancient zeal, and love for the truth, are in part gone off". 5.

Repent of this iuke-warmnefs. Recover thy old affedlions ^ or T

will come fuddenly, and remove thy candleftick. -Yet thou hateft 6.

the Nicolaitanes, whom I alfo hate. Let him who hath ears 7..

to hear, remember what is faid to the churches. He who refifteth
the temptations of the world, ftiall eat of the tree of life, in the

paradife of God.

To the church of Smyrna, and it's minifters, write j — Thus faith 8.

the firft, and the laft ; he who was dead, and is alive. I know 5.
thy works J thy diftreffes, and fufferings for religion. God will-
repay thee. I know alfo the blafphemy of f^lfc brethren ^ and
their perfecution of thee. But fear them not : fear not the affliftions, 10

which thou haft yet to fuffer for the fpace often days. Be faithful'

10. Thofe commentators, who fuppof., that thefe epiftles to the feven churches of Afia,
relate to the church of Chrift as divided into feven pciiods, confider the church of Smyrna as
reprefenting the church of Chrift in it's perfecuted Hate ; making the ten days relate to the ten'
ceneral perfecutions.

^ ^ unto

646 REVELATION

II. unto death ; and I will give tliee a crown of life. Let him who

hath ears to hear, remember what is faid to the churches. He

who refifteth the temptations of the world, fliall not die eternally.

'2. To the church of Pergamos, and it's miniflers, write thus ; — Thefe

'3- things faith he, from whofe mouth ifTues a two-edged fvvord. I

know thy works, and thy habitation among thofe, who oppofu the

truth : and that thou hafl ftill holden fafl: thy profeflion ; particularly

'+• . in the days ofAntipas, my faithful martyr. But I have yet againft

thee thy connedion with thofe, who pradife the wickednefs of

Balaam; who lay the flumbling block of delufion before their

brethren ; who eat things facrificed to idols, and commit fornication.

'5- Such are thofe of the Nicolaitane herefy. Repent therefore of thefe

'6. wicked connexions ; or thou fhalt be confumed with the fword,

'7- that ifiueth from my mouth. Let him who hath an ear to hear,

remember what is faid to the churches. He who refifteth the

temptations of the world, fliall be fed with the manna of heaven.

He lliall receive a tablet, infcribed with that fecret name, which

fliall intitle him to everlafting life.

18. To the church of Thyatira, and it's miniflers, write; — Thus faith

»9' he, whofe eyes are like a flame of fire ; and whofe feet are like

glowing brafs. I know thy righteous deeds; thy faith; thy fervices,

20. and thy increafe in good works. But I have fomewhat againft thee,

in that thou fuffereft thy people to be deluded by the witchcrafts of

2'- Jezebel ; and to tread in her idolatrous fteps. I have given them

22. time to repent. If they continue obftinate, I will bring my laft
afflidions upon thofe, who delude; and upon thofe, who are

23. deluded ; and I will cut off their pofterity ; and all the churches
flrall know, that my judgments fearch deep ; and that I will reward.

17. The -jj/jiti-Jlo!u- infcribed, alludes to the cuftom of paffing judgments, making eleiflions,
I'cc. by whiiCj r.nd black ilones.

and

F ST. JOHN.

647

according to their works. As for thofe.

who

and punifh men according to their works. As for thofe, who 24.
abhor thefe delufions, I will leave on them fuch burthens only, as
their profeflion lays upon them. Hold faft the faith till I come.
He that refifteth the temptations of the world, and perfevereth to 25. 26.
the end, fliall rule over the nations ; and his fpiritual rod fhall 27.
break in pieces the idolatry of the land, as a potter's vefTel is broken : 28.

and I will give him the brightnefs, and glory of the morning flar. — 29.
Let him, who hath an ear to hear, remember what is faid to the
churches.

To the church of Sardis, and it's minifters, write thus ; — Thefe
things faith he, who holdeth the feven flars, and with whom are
the {even fpirits of God. I know thy deeds, and the name thou
holdefl among the churches. But thy religion is dead. Roufe
thyfelf, and awake it's holy flame in thy breaft. Thy works are
not perfect in the fight of God. Remember the early inftrudlions
of thy youth. Hold them fafl in thy memory ; and repent of thy
fins. If hot, I will come upon thee fuddenly to deftroy thee. A
few I have yet in Sardis ; holy, and undefiled. Thefe, and all
that refifl the temptations of the world, fliall ftand before me in
white garments. Their names fliall not be blotted from the book
of life ; and I will prefent them to the Father before all his holy

angels. Let him, who hath an ear to hear, remem.ber what ^

is faid to the churches.

To the church of Philadelphia, and It's minlflers, write thus j 7.

Thefe things faith the Holy One. He who hath the key of David.
He who openeth, and none can fliut : He who fliutteth, and none
can open. I know thy works. I have opened the door before ^

thee; and none can fliut it. Thou haft kept my word. Thou

7. Alluding to Ifa. xxii. 22.

8. St. Paul often ufes the fame image 1 Cor. xvi. 9. 2 Cor, ii. 12 ; and again Col. iv. 3,

haft

4. 5.

10.

648 REVELATION

haft not denied my name. The apoftate Jew fliall bow before
thee J and lliall hereafter acknowledge thee to be the favorite of
heaven. Becaufe thou haft patiently kept my word, I will preferve
^ *'• _thee from thofe trials, which are coming on the earth. Behold, I
will come quickly. Keep thine integrity. Let no man ; deprive
'2' thee of thy crown. He who refifteth the temptations of the world,
fliall be a pillar in the temple of God. It fliall iland immoveable.
On it fliall be infcribed the name of God ; the name alfo of the
city of God, the new Jerufalem J anc! on it fliall be infcribed my

L 13- own Jiew name. Let liim, who hath an ear to hear, remember

what is faid to the churches.

M- To the church of Laodicea, and it's minifters, write thus;

'5- Thefc things faith the truth; the Lord of tlie creation. 1 know

1-6. thy works; thy profeffions ; and thy. hypocrify. O that thou

wert either a thorough gentile, or a thorough chriftiaa ! Thou

17- . art neither ; and I rejed: thee. In the midft of all thy profeflions,

i8- thou art poor, and wretched. Purchafe thy gold of me; and thou

fnalt be rich. Cloath thyfelf with the white raiment, that I flrall

give thee ; and thy nakednefs fhall be hid. Anoint thine eyes with

19. the ointment of truth ; and thou fhalt fee. Whom I love, I reprove.

20. Be zealous, and repent. Behold, I fland at the door, and knock.

21. If any one heareth my voice, and openeth ; I enter, and abide with
him. He who refifteth the temptations of the world, Ihall fit
with me on my throne, as I fit with my Father on his throne.

22. Let him, who hath aii ear to hear, remember what is faid to the
churches-f'.

15. The word afx'n is ufed in this fenfe in Eph. ili. lo — and Col. i. 16.
f Thefe epiftles to the churches are fuppofed to reprefent the things that ?;uay are (fee chap,
i. 19) or the ftate of religion in thole churches, at the time the apoRle wrote.

After

OF ST. JOHN. 649

After this firft vifion I had a fecond. I faw the doors of heaven
thrown open ; and heard a voice like the found of a trumpet,
calhng to me; Come up hither; and I will fhew thee what fliall
come to pafs.

Immediately I was tranfported into heaven, and faw a glorious
form, fitting on a throne. The throne was circled by a varied
light, like a rainbow, which emitted from every part, fplendid
rays, like lightning ; while awful founds of fpeaking thunder pro-
claimed aloud the majefty of the appearance. Around the throne
fat four and twenty elders, cloathed in white garments, with crowns
of gold upon their heads : and before it hung feven lamps of fire,
which are the feven fpirits of God. The fpace around it, had the
appearance of a fea of cryftal.

As I viewed the throne more attentively, I faw it was ornamented
with four animal forms; all endov/ed with life. The firfl had
the refemblance of a lion ; the fecond, of an ox ; the third had a
human face ; and the fourth the appearance of an eagle. Each

1. This fecond vifion Te-prekuts the liings, 'which Jhall he hereafter. (See chip. i. 19) The
door in hea'ven, and the trumpet, allude to the opening of the gates of the temple, and calling
the Levites to their office.

6. The fea of glafs is an image taken from the brazen laver in Solomon's temple.

6. I think the words in the original, e» yn-u ra 9f<i»a, xzi y.t/y^w ra Sfo»B will bear this fenfe.
But I am the more diffident, as I have no where met with it. But it certainly adds much to
the dignity of the throne, to fuppofe, that it's very ornaments are living forms ; and have
their appointed fervices. But chiefly it takes from the grcflhefs of the idea in fuppofing
four beafts mixed with the four and twenty elders.

7. Mr. Mede difcovers from the Jewifh rabbins, thatthefe four beafts were the four enfigns
of Ifrael, when the twelve tribes were marfhalled into four companies. Judah led the fir ft,
under the ftandard of a lion; Ephraim the fecond, under that of an ox ; Reuben the third,
under a man ; and Dan the fourth, under an eagle. — Others think there is no foundation for
this (fee Mr. Lowman) but that they rather have allufion to the cherubims m the temple.—
Others again fuppofe, they reprefented the various gifts, with which God endows Ids miniftcrs.
One has more fortitude ; a fecond more gent'.enefs ; a third more wifdom ; and a fourth more
penetration. — It is plain they allude to the vifion of Ezekiel i. 10.

O o o o was

650 REVELATION

2. was covered with fix wing-s ; and was full of eyes in every part ;
and all together joined in a chorus of praife to God ; Holy, holy,
holy. Lord God Almighty ; who was ; and is ; and is to come.
9- Immediately on this chorus of praife from the feveral parts of

10. the throne, the four and twenty elders arofe from their feats ; and
>!• proftrated themfelves before him, that fat on the throne, cafting
their crowns before him, and faying, Worthy art thou, O Lord,
to receive glory, and honour, and power; for thou haft created
all things ; and through thy power th^y are all preferved.

I then faw in the hand of Him that fat upon the throne, a book
1. 2- fealed with (evsn feals : and I heard an angel ailc with a loud voice,
3. +. Who is able to open the book ? But no one appeared. Then I

5. wept. On this one of the elders faid. Weep not, behold the Lion.

6. of the houfe of Judah lliall loofe the feals, and open the book. — And
as I looked, behold a lamb ftood before the throne, pierced, and.
bloody, as if it had been flaughtered. It had {even horns, and
fevcn eyes ; which are the feven fpirits of God, fent out to minifter

7- S. on the earth. He then took the book ; and as he took it the living

forms, which incircled the throne ; and the elders having harps in

their hands, and golden vials, full of perfumes, which are the

9' prayers of faints, fell down before the Lamb; praifing, and fingingj

Worthy art thou to open the feals ; for thou haft redeemed all

10. the nations of the earth by thy blood ; and given us the bleflings

11. of thy favoured people. This chorus v/as joined by myriads

12. of angels, finging, Worthy is the Lamb, that was flain, to receive

I. This book Mr. Mede calls the codex faiidicm — the book of the counfels of God. It is
fealed with feven feals to fhevv that it's contents are fecret.

5. Chrift is called the i//ff« 0/ the honfc of ''Judah, in allufion to Jacob's prophecy. Gen.
ilix. 9.

6. Horns, and eyes are the ufual fymbols of power, and wifdom.

8. The vials were a fort of cenfers, in allufion to the cenfers ufed in the temple-fervice.

power.

OF ST. JOHN.

power, and honour, and glory. And this again was joined by

the whole animate creation, crying, Honour, glory, a:id power
be unto Him that fitteth on the throne; and to the Lamb for ever

and ever. Then the four living forms, that circled the throne.

Cried, Amen ; while the four and twenty elders fell down, and
worfliipped him, that liveth for ever.

Then the Lamb opened one of the feals ; and one of the living-
forms, that circled the throne, cried with a loud voice. Come and
fee. On this, I faw portrayed in the book, a white horfe, and he
tTiat rode upon him, had a crovVn on his head, and a bow in his

hand ; and he went out to conquer. He then opened the fecond

feal ; when another of the living forms that circled the throne,
called to me in like manner. Come, and fee. Then I faw portrayed
a red horfe ; and he that rodis him, appeared brandifliing a fword ;
and frighted peace from the earth. — —He then opened the tbird
feal ; and another of the living forms called to me again. I then
faw on the open p^gc a black horfe ; and he, who rode him had
a balance in his hand. And I heard a voice from the living forms
around the throne, A meafure of wheat for a penny — but fee

that thou injure not the oil, and the wine. He then opened

the fourth feal ; and I was again called, as before : when I beheld
a pale horfe j and he that fat on him was Death. Deftrudion
followed hard behind ; and power was given him to deftroy a fourth

part of the earth. The fifth feal was then opened. In that

page I faw an altar portrayed, and under it the fouls of thofe,
who had fuffered death in teftimony to the truth ; and they cried.
Holy Lord God, when wilt thou call us, and our enemies before

• 1

'3'

H-

I. z.

7-
8.

■« »

10.

6. J meafure of i';heat for a peniij. This fcoms meant to defcribe a time of great fcarcity.
A penny was about ^d. of our money ; and was the price of a day's labour. And the meafure
here fpoken of, is fuppofed to be a flave's allowance for a day. The fcarcity therefore mull
be great, when a man's labour could merely fupply himfelf with food, and that only bread.

O o o o 2 thee

vu.

I. 2.

652 REVELATION

ir. thee in judgment ? Then white robes were giren them j and they

were ordered to reft, till the number of their brethren was com-

tt. pleated. After this, the fixth feal was opened : and I faw the

earth rent as by an earthquake. The fun was darkened; and the

13. moon red as blood. The ftars dropped from heaven, like the

14. decayed fruit of a fig-tree. The heavens were rolled up like a

15. fcroll of parchment. The earth was rent; and all the inhabitants

16. in difmay, hid themfelves in caverns, calling to the rocks and
mountains to cover them, and preferve them from the wrath of

17. Him, that fat on the throne; and from the Lamb; the day of
CHAP, whofe irrefiftable difpleafure was now fully come. And as I looked,

I faw four angels ftanding at the four corners of the earth; and
reftraining the four winds, that they might not rage againft it.
And I faw another angel afcending from the eaft, with the feal of
God in his hand ; and he cried to the four angels ; Hurt not
5. 4. 5; 6. 7. the earth, nor any thing in it, till we have fealed the fervants of
^* God. And there were fealed one hundred and forty-four thoufand

from the twelve tribes of Ifrael ; twelve thoufand from each tribe.
After this I faw an innumerable multitude of people gathered from
10. all nations ftanding before the throne, and before the Lamb. They

were cloathed in white robes, and held palm-branches in their
hands; and joined in a fong of praife. Salvation be afcribed to
God, who fitteth upon the throne ; and likevvife to the Lamb.
And all the company of heaven joined them, falling on their faces
before the throne; and worftiipping God faying. Amen! Glory,
thankfeivins, and honour be afcribed to God for ever, and ever.
Amen ! Then one of the elders afked me, if I knew who they
were, that were thus cloathed in white ? I defired him to -inform
me. They are fuch, faid he, as have been purified by afflidlion ;
and have wafhed their robes, and whitened them in the blood of
the Lamb. Now they are advanced to the prefence of God ; and

ferve

II.
12.

14.

VIII.

OF ST. JOHN. 653^,

ferve him day, and night; and enjoy his divine communication.

They are now removed from all their affliftions. All tears are 16.

wiped from their eyes ; and they {hall drink of the fountain of 17-

living water. -After this, the feventh feal v/as opened: and chap.

there was filence in heaven for half an hour. Then kven angels

flood before God, into whofe hands were put feven trumpets. And

I faw a golden altar {landing before the throne ; at which flood 3.

another angel, with a golden cenfer in his hand ; into which he

put incenfe, that he might prefent it on the golden altar, together

with the prayers of the faints; which v/ere carried up, in the fmoke +.

of the incenfe, to the throne of Gcjd. The angel then liUed the 5.

cenfer with fire from the altar, and fcattered it over the earth.

Thunders, and lightenings followed, and a great earthquake. Then 6.

the feven angels, who held the trumpets, prepared to found.

The firfl angel founded; and a ftorm of hail, and fire, mingled 7--

with blood, fell on the earth, and deftroyed a third part of it's fruits.

The fecond an«l founded; and I faw a vafl ball of fire,. 8..

like a burning mountain, thrown into the fea ; and it changed.

a third part of it's waters into blood ; and deftroyed a third 9,

part of the fhips, and a third part of the inhabitants of the,

deep. The third angel founded; and I faw a flaming flar, ,c,.

like a torch, fall on the third part of the rivers, and fountains^

It poifoned all the filh ; and deftrojed all, who drank of the i,.

waters. On the founding of the fourth angel, a third part of ^.^.

the fun was darkened; a third of the moon, and a third of the.

flars. Night and day lofl each a third of it's light. And 1 ,3.,

1. The Jilence in heaven is an allufion to a beaiitiful cuflom in th: Je-.\ilh worfliij. When'
the prieft went into the temple to burn incenfe, all the inllruments, which united in grand
chorus before, made a folemn paufe. During this interval the prii-ft offered op his propitiatory
devotion. within the temple ; while the people ftood praying in fiience without.

law.

654 REVELATION

faw an angel flying through the copes of heaven, and crying tlirce
times, with a loud voice. Woe to the inhabitants of the earth,
becaufe of the wrath, that is preparing againft them !— Then
the fifth trumpet founded j and I faw an angel falling, like a

s. bright ftar from heaven, in his band he bore a key, with which

he opened the hot torn lefs pit ; and the fmokc burft forth, like

5-12- the fmoke of a furnace; and darkened the light of heaven. In
the fmoke afcended locufts innumerable : and as they afcended,
they changed their forn:is, and like horfes prepared for war,,
became covered with mail. They had human faces with di'he-
velled hair, and teeth hke lions; they had crowns on their
heads, and fcemed as if they wore bread-plates of iron. Ti^y
h-ad tails like fcorpions full of deadly flings. They followed
a leader, the angel of the bottomlefs pit, whofe name is Apol-
lyon ; and when they moved, the found of their wings was
hke the found of chariots, or of horfes rufhing to battle. But
they had power to hurt only thofe, who had not the feal
of God upon them. They had not power to kill; but only
to torment : and this power was limited to the fpace of five
months. And to avoid the torments they inflidled, men

wiihed for death ; but could not find it. After this, the

fixth angel founded his trumpet; and I heard a voice from the

14. golden altar, that flood before the throne of God, crying, Loofe

15. the four angels, uho are bound near the river Euphrates. And
the angels were loofed; and allowed for an hour, a day, a month,

,6. and a year, to deflroy a third part of the human race. And
their armies were myriads of myriads. They wore breaft plates
of fire ; and rode on horfes fierce and terrible, which breathed
flame from their noftrils. They had tails like ferpents ; and
they deftroyed a third part of the human race. Yet flill the
remainder of the fons of men repented not of their idolatries,
and their crimes. After this an angel defcended from heaven,

in throned

jy.

17-

OF ST. JOHN. 655

inthroned In a refplendent cloud. His countenance fhone like
the fun. His feet were like pillars of fire; and a bright rain-
bow circled his head. He held a fmall open book in his «
l?andj and fet his right foot on the fea, and his left foot on
the earth. Then he cried with a very loud voice; which was 3
anfwered with thunder. I was preparing to write what I heard; 4
when I was ordered to feal up what the thunder had fpoken ;
and not to write it. Then the angel that flood upon the fea, 5
and on the earth, lifting up his hand, to heaven, fwore by the 6
almighty Creator of all things, that time fhould be no more;
and that after the feventh angel had founded, the myftery of ^
God {hould be fini(hed, as he had declared by his fervants. I g
was then ordered to take the fmall book that was in the hand of the
angel, and to eat it. It would be fweet, I was told, to the ^
palate; but bitter to the ftomach. I did accordingly, and felt, j^.
as had been defcribed. Then faid the angel to me. Thou muft ^ .t a n

'-' _ C ri A r.

prophefy before people, and nations, and kings. A meafuring- X[

rod was alfo put into my hand; and the angel faid, Meafure
the temple of God ; meafure the altar, and number the wor-
fhippers. But meafure not the outward court : for it belongeth
to the gentiles. And they fhall trample on the holy city forty
and two months. And my two witnelfes, cloathed in fick-cloth,
fhall be appointed to prophefy a thoufand, two hundred, and fixty

9. Alluding to Ezek. ii. 8 — and iii. 33. Eating a book, in the prophetic language,
fignifies reading it, and meditating on it. It was /xtr^/ to receive a revelation from God;
but as it contained his judgments againft the wicked, it was attended with bitternefs.

1. Alluding to Ezek. xl. 3.

3. There is great difficulty with regard to the two witnefTes. The mod probable interpre-
tation, I think, is, that no two particular perfons are fignlfied, but all, who tefdfied the
truth, during this period : and the number too may be ufed in allufion to the two witneffes,
which the law demanded. We obferve, every where, in this book an allufion to Jevvilh
cuftoms.

davs.

656 REVELATION

4. days. Thefa are the two olive-trees ; and the two candlcflichs,

5. that fl:ind before God. The fire of their mouths fliall deftroy
all, who oppofe them. Even he, who but defireth to injure them,

6. fliall fuffer. Thtfe witneffes have power to fliut the heavens, fo
that no rain fliall fall, daring their prophecy. They have power
to turn the fea into blood, and fniite the earth with plagues. And

7. when they flnll have finiflied their teflimony, the bcafl, that af-
cendeth from the abyfs, fliall make war upon them ; and over-
go come tliem. And their dead bodies floall fall in the flrcets of the

great city, fpiritually called Sodoiii, where Jefus was crucified.
9. And various pe pie of different n;'.t;ons fl) all fee their dead bodies

three days, ap.d an half, and fliall not faffer them to be buried.
10. And the inhabitants of the earth fiial! triumph over them ; and

congratulate each other, on the dt-ath of thofe, who had roufed
J I. them from the (lumber of guilt. B'.it after three days, and an

half, they were rcflored to liie; and great fear fell on all, v/ho

12. faw them.. And a voice from heiven called to them, faying. Come
up hither ; and they afcended in a clouu, as their enemies flood

13. beholding them. Then followed a dreadful earthquake, which
overturned a tenth part of the city ; and {even thoufand men were
deftroyed. The refl were frighted into a dependence on God.

The fecond wee is pall, the third woe approacheth. Then the

feventh angel founded his trumpet ; and various voices were heard
in heaven, finging aloud. The kingdoms of the earth are be-
come the kingdoms of heaven. The Lord fliall reign, and his

,6, anointed, for ever and ever. And the four and twenty elders,

who fat before God, fell on their faces, and worniippeJ, faying,

17. ^Ve give thee thanks, O Lord God, eternal, and aLnighty, who

4. Here is a plain allufion to Zr.chari.ih's vifion (iv. 3, Ji, 14). — Ey the fire wliich
proceeded out of the mouth of the witntffes, feems to be meant their great power in preaching
the word of God.

now

14. 15

OF ST. JOHN. 657

nowappeareth in all thy power and glory.. Now flwll the earth ,3.
be judged J now fliall the wicked be puniOied ; and thy righteous
fervants be rewarded.

And I faw the temple of God ; and the ark of the covenant ,9.
{landing in the temple : and I heard thunder, accompanied with chap
lightning, and an earthquake, and various voices. And I faw a J^^
wonderful appearance— a woman, as it were, invefted with the i.

fun, and flanding on the moon j having her head incircled by a
crown, compofed of twelve ftars. And being with child, ilie cried
out in travel. And I faw a fiery dragon, with feven heads, and 3.

ten horns. On each head he wore a crown; and with his tail he 4.
fwept away a third part of the ftars of heaven ; and threw them
to the ground. And he flood before the woman ready to devour
the child, that fliould be brought forth. A male-child was born : j.

and being deftined to rule all nations with a rod of iron, it was
caught up, and carried to the throne of God: while the woman 6.
fled into the wildernefs, where a place of refuge was provided for
her, during a thoufand, two hundred, and fixty days.

Then followed war in heaven: Michael, and his angels fought 7.
againft the fiery dragon; and prevailed over him; and his place 8.

in heaven was no longer found. The great dragon was caft out ; 9.

called the devil, and Satan ; who deceived the world 3 and his
angels were caft out with him. Then I heard a loud voice in 10.

heaven, crying out. Now is falvation come; the power, and
authority of God ; and the reign of Chrift : for the accufer of the
righteous before the throne of God, is now caft down. He is „.

overcome by the blood of the Lamb ; and the teftimony of thofe,
who have laid down their lives for the truth. Therefore rejoice, 12.

5. AUuding to the prediction of Chrift. Pf. ii. 9- Thou (halt bruife them witli a rod
of iron.

P p p p ye

658 REVELATION

ye heavens, and all that inhabit them. But woe to the world :
for the devil is come down in great rage, knowing that his time
is fhort.
13- Now when the dragon found that an end was put to his con-

14. tention in heaven, he perfecuted the woman upon earth. But
the woman had wings given her ; fo fhe avoided his purfuit for a

15. time, and times, and half a time. And when in his power he
threw after her a violent ftream of v/ater, hoping to carry her

16. away in the flood ; the earth aflifled the woman, and opening it's
mouth, fwallowed up the flood, before it reached the woman.

17. Then the dragon being inraged gave up the purfuit; and made
CHAP ^^^ upon the feed of the woman ; that is, upon all, who keep

xni- the commandments of God, and bear teftimony to Chrift.

1. And as I flood upon the fhore, I faw a beaft arife out of the
fea, with feven heads, and ten horns. And on each horn was
a crown ; and on each head fome blafphemous name was written.

2. In form he was like a leopard j but his feet were like the feet of
a bear; and his mouth like that of a lion. To him the dragon

3._ gave up all his pov.-er, and authority. And as I looked, one of

his heads appeared to be greatly wounded ; but this wound was
4, healed. — Then all the earth reverenced the beaft; worflnpping both

him, and the dragon, from whom he received his power ; faying,
^ Who is equal to the beafl ? Who is able to contend with him ? —
5.6.7. And he was permitted to fpeak blafpliemy againfl: God; and to
make war upon his faints for the fpace of forty years, and two
%. months. So that all the world went after him ; except thofe,
whofe names were written in the book of life by the Lamb, which
v/as flain from the foundation of the world. And now let all men
attend. A conclufion fhall foon be put to this violence, and ini-
quity ; and the faith, and patience of the faints Hiall finally pre-
vail.

Then

10.

OF ST. JOHN. 659

Then I faw another beaft arife out of the earth; which had the Ji-
horns of a lamb j but the violence of a dragon. He feemed, as it iz.
were, to exercife authority under the firil beaft; whofe wound
was healed ; and whom he obliged all the inhabitants of the earth
to worfliip. And he made pretences to great figns, and wonders ; 13-

calling fire from heaven in the fight of men. He obliged alfo 14.

the inhabitants of the earth to make an image of the heart; and 15.
was permitted to give life to it. He fet it up alfo to be worfliipped j
and he made all his worfliippers to receive a mark on their right- 16. 17.
hand, and on their foreheads — the name of the beaft, and his num-
ber ; without which no man was permitted to buy, or fell. It is.
is a matter of wifdom and underftanding to compute the number
of the beaft ; and it is to be computed in an human manner, c H 'i. P.
The number is fix hundred and fixty-fix. ^^^'

And I beheld a Lamb ftanding on mount Sion ; and around him i.

ftood one hundred and forty-four thoufand people ; all of whom
had the name of God written on their foreheads. And I heard
voices from heaven loud as thunder; yet fweet as the found of falling
waters, accompanied with inftruments of mufic. And they fang

18. It was common in the eai^ern langup.ges to exprefs things by enigmatical "numbers.
We have here a celebrated inftance of this mode of expreffion in the number of the beaji; which
hath ji^iven occafion to a great variety of calculations, and explanations. In the Greek
language this number is found in the numerical letters of the word LATEINOS ; which the
proteftant does not fcruple to affix on the Roman church ; as it latinizes in every thing — in it's
prayers, bulls, decretals, and nfe of fcripture : and the authority of Irensus, who lived in
the firll; century, is given for tiiis explication ; tho in fact Irenaeus is not fatisfied witl^ his own
explication, but mentions it only as a conjefture. Others have found the fame numerical
letters in other names. A late writer, finding it to his purpofe to make the French king,
inftead of the pope, the apocalyptic beaft, finds them in the word LVDOVICVS. See
Vivian's Expllc. of the Rev.

Others again do not look for the enigmatical number in a name ; but confider it as a date ;
and computing from the vifion, find fix hundred and fixty-fix years nearly about the time of
jnvellirg the bifhop of Rome witli temporal power.

P p p p 2 before

66o REVELATION

before the throne of God ; but none could join them, except the
4' one hundred and forty-four thoufand, who had been redeemed from

the earth. Thefe are they, who have never been feduccd into
J, idolatry ; but have followed the Lamb. In them no guile hath

been found : they are blamelefs in the fight of God.
6. And I faw an angel flying through the midft of heaven, having

the everlafting gofpel in his hand ; which was open to every nation ;
7* and he cried with a loud voice. Fear God, and glorify his name ;

for the time of judgment is come. Worfliip Him, that made

heaven, and earth, and all therein.
8. And another angel followed, crying, Babylon the great is fallen —

p. is fallen ; becaufe flie made the nations of the earth drunk with

the wine of her fornications.
JO. And a third angel followed crying. If any one worfhip the beaft,

or receive his mark, he fhall drink of the wine of God's indignation,

poured without mixture from the cup of his wrath : and he fliall
IK be tormented with fire: and the fmoke of his torment fhall afcend

for ever ; and he fhall neither have reft by day, nor by night.
,j. Then fhall follow the happy re fl of the faints; thofe, who have

J-. kept the commandments of God, and the faith of Chrifl:. And I

heard a voice from heaven faying. Write, blefied are the dead,

M'ho die in the Lord. Now, faith the Spirit, they refl from their

labours ; and meet the reward of their works.
14, And I faw an angel fitting in a white cloud, with a golden crown

1-, on his head; and a fharp fickle in his hand. And another angel

came out of the temple, crying to him, Put in thy fickle, and
16. reap: for the time is come — the harv eft of the earth is ripe. — Then

he, who fat upon the cloud, put in his fickle ; and the earth was

reaped.

S. Alluding to Ifaiah xxi. 9.

And

OF ST. JOHN. 66i

And another angel, with a fickle in his hand, flew from the 17

temple, and a fourth angel that came from the altar, called to him, 18

and faid. Put in thy fickle, and gather the grapes of the earth ;

for they are ripe. And the angel put forth his fickle, and ig

gathered the grapes of the earth ; and threw them into the wine-
prefs of the wrath of God : and the wine-prefs was trodden ; and 20
the blood reached even to the horfes bridles ; through the fpace of
a thoufand fix hundred furlongs.

And I faw another wonderful appearance in heaven — feven angels,
having the {even laft plagueS) which finifhed the wrath of God on

the wickednefs of man. A vaft plain was flretched before the '" '

eye, which had the appearance of molten glafs j and on it were
affembled all thofe, who had gained a victory over the beaft ; and
had efcaped the pollutions of the world. With harps in their hands,
they celebrated the praifes of God ; and fang the fong of Mofes, the 3.

fervant of the Lord; and the fong of the Lam-b, faying, Great,
and glorious are thy works, O Lord almighty. Juft, and true
are all tliy ways, O king of faints. Let the whole earth, O Lord,
glorify thy name: for thou only art holy. Let all the nations of ._

the earth glorify thee : for thy righteous judgments are manifefl to
all.

After this hymn of praife, the Holy of Holies was thrown open, r,

and feven. angels came out of the temple, cloathed in pure white, 6.

with golden girdles around their breafts. They had in their hands 7.

feven gulden vials, filled with the wrath of God. In the mean
time the glory of the Lord, fkreened in dark clouds, took pofleflion
of the temple, fo that no one could enter it, till the vials were xvi
poured out. Then I heard a voice from the temple, calling to the
angels to pour out their vials.

20. This bold image feems to exprefs great flaughter. — Sut Bowyer conjedures, that inftead,
of yjiAimit, the true reading fhould be x^^"'' ^^^ blood came up to the hoofs of the horfes.

The

CHAP.

J.
I.

662 REVELATION

2" The firft angel poured out his vial over the earth ; and a grievous
ulcer was inflidled on all, that had the mark of the beaft. »-The

3- fecond angel poured out his vial on the fea ; and it's waters became

4- blood ; and all it's inhabitants died.^ The third angel poured out

his vial over the rivers, and fountains ; and they alfo became blood.

5. And as he emptied his vial, he cried. Righteous art thou, O Lord,

^' who haft ordered all thefe things in judgment. They have flied

the blood of thy faints ; and thou haft given them blood to drink.

7- And I heard another angel cry from the altar. True and juft, O

8. Lor>;}, are all thy judgments. — The fourth angel poured out his

9- vial on the fun ; and it's burning heat fcorched the inhabitants of

the earth j and they blafphemed the name of God : but they were

not led by thefe plagues to repentance. — The fifth angel poured

cut his vial upon the feat of the beaft ; and his kingdom was

darkened ; and horrible pain feized it's inhabitants ; and they

II. wreathed themfelves in their mifery, and blafphemed God; but

12' repented not of their fin*. The fixth angel poured out his vial

upon the river Euphrates : and it's waters were dried up; and a way

13- was opened for the kings of the eaft. And I favv fsven unclean

fpirits, like frogs, iifue from • the mouth of the dragon, and from

the m.outh of the beaft, and from the mouth of the falfe prophets.

14. They are the fpirits of demons, working lying miracles, to bring
the kings of the earth together to the battle of the great day of

15. God Almighty. Behold, faith the Lord, 1 come fuddenly. Blefled

16. is he, that keepeth himfelf from the pollutions of the world. Then

17. the armies of the earth were gathered together at Armagiddon. — The
laft angel poured out his vial into the air : and I heard a voice from

18. the temple, and throne of God, crying. It is finifhed. Then fol-

12. It is iuppofed by fome interpreters, that the vials allude to the fame periods, as the
trumpets. On the founding of the fixth trumpet, the angels were loofed from the Euphrates.
On the pouring out of the fixth vial, the Euphrates is dried up.

lowed

3- Whoever has feen the pope, and cardinals ride on mules, covered almoft over with'
fcarlet-cloth, cannot but be put in mind of the woman riding on a fcarlet-ccloured bcail. — Nat
that I fuppofe the prophet alludes to fo trifling a circumftance ; in which there is in faft no-
immorality : yet the thing is Angular.

the

XVII.

I. 2.

OF ST. JOHN. 66t,

lowed voices, and thunders, and lightnings, and a great earthquake,

fuch as had never been known, lince the creation of the world. 19-

And the great city of Babylon was rent in three parts ; and drank

fully of the cup of the wrath of God. The mountains difappeared 20.

from the land; and the iflands from the fea ; and hail-ftones of a 21.

talent weight, were poured from heaven upon mankind : yet ftill

their wickednefs continued, and they blafphemed the holy God.

And one of the feven angels, which poured out the vials, faid CHAP,
unto me. Come hither, and I will fliew thee what judgments fhall
be paiTed on the great harlot, who fitteth on many waters; who
hath committed whoredom with the kings of the earth ; and hath
intoxicated the nations with the wine of pollution. And he tranf- 3.

ported me in the fpirit into the wildernefs. There I faw a woman
fitting on a fcarlet-coloured beaft, infcribed all over with blafphe-
mous names ; having feven heads, and ten horns. She was arrayed 4.

in fcarlet, and purple ; and adorned with gold, and pearls, and
precious ftones ; and held a golden cup in her hand, filled witli
the abomination of her corruptions. On her forehead was infcribed, 5.

Myjiery, Babylon fh; great, the mother of harlots, and of the abomina-
tions of the earth : and fhe was drunk with the bleed of faints and 6\
martyrs.

I was aftonifhed at the fight, and the angel afl^ed me. Why. I 7.

wondered .? I will explain to thee, faid he, the myfi:ery of the
woman ; and of the beail, that carries her, which hath feven heads,
and ten horns. The beaft thou faweft, was; and is not. It 8.

afcended from the bottomlefs pit ; and Ihall defcend into it again :
and the inhabitants of the earth, whofe names are not v/rittcn in

664 REVELATION

9- the book of life, fliall gaze after it, and wonder. — But now attend

to the real meaning. The fevcii heads are feven mountains ; on

10. which tlie woman fitteth. There are alfo {even governments. Five

are aholiflied — one is — another is not yet come i and when it cometh,

"•• it fliall continue but a fliort time. Tlie bead is the eighth; and

12. yet he was alfo one of the feven ; and fliall go into perdition. And

the ten horns, which thou fawefl:, are ten kings. They have

received no kingdom as yet ; but receive the power of kings, one

13- '4- hour, with the beafl:. They have all but one mind; and fliall unite

in flirengthening the beaft, making war upon the Lamb. — But the

Lamb fhall overcome them : his power is above all ; and his fol-

ij. lowers are chofen and faithful. The waters, which thou fa weft,

i6. where the whore fitteth, are people, and nations : and the tea

17. horns of the beaft fliall attack the whore, and deftroy her. For

God hath put into their hearts to fulfill his will; fo they fliall

'8. ftrengthen the beaft, only till the time, which God hath appointed.

The woman, which thou faweft, reprefents that great city, which

reigneth over the kings of the earth.

^vJJ-wi^' After this, I faw another angel come down from heaven with

X\1I1. ^

" — ""^ great power. The whole earth was enlightened with the fplendor

^- ^- 3- of lYig prefence. And he cried with a loud voice, Babylon the

great is fallen — is fallen. She who had power to intoxicate the

10. ney are fe'uen kings. F I've are fallen. Thefe five fpecies of government, which are
fallen, are fuppofed to be kings, confuls, dictators, decemwre, and military tribunes. How far
interpreters may be right in this folution, is not eafy to fay : certain however it is, that both
Livy, and Tacitus enumerate the different modes of Roman government, that prevailed before
the emperors, exaftly in this manner.— •—Romani fub regibus primum, confulibus deinde,
ac diftatoribus, decemvirifque, ac tribunis confularlbus gelTere. Liv. VI. I .

Urbem Romam a principio rcges habuere. Libertatem, ct confulatum L. Brutus inf.ituit.
Didlaturie ad tempus fumebantur ; neque decemviralis poteftas ultra biennium ; nee tribunorum
militum confulare jus diu valuit. Tac. An. lib. I.

nations

OF ST. JOHN. 665

nations of the earth — to draw kings into whoredom — and to inrich
the world with her merchandize — is now become the companion
of devils, and the habitation of impurity.

And I heard another voice from heaven, crying. Come out +.
of her, my people; and be not partakers of her fins, that you may
not fuffer through her crimes. For her fins have reached unto ;.
heaven j and have now called down juftice from the throne of
God. Now fhe feels the retribution of all her crimes. The cup, 6.
that fhe mixed for others, is returned doubly drugged to her own
lips. Her anguifli, and diftrefs now equal her pride, and luxury : 7.

and fhe who faid In her heart, I fit as a queen; I fhall fee no
forrow; hath, in one fhort day, experienced an accumulation of 3.
every evil.

Then fhall the kings of the earth, who wantoned in her 9.
hours of dalliance, bemoan her fate; when flanding afar off, 10.
they fhall fee the fmoke afcend from the fire that confumes her.
Alas ! alas ! they cry, thou great city, in how fhort a mo-
ment Is thy deflrudion compleated ! Then alfo fliall the mer- n. 12. 13-

chants of the earth wail over her, crying Who fliall now pur-
chafe her rich metals, her precious fpices, and her coflly vefl-
ments. Alas! alas! She who was cloathed in purple, and fear- ,6.

let, and fine linen. Is now In a moment flripped of all her gorgeous

array; and all her wealth laid wafle. Then fhall the feamen, 17. 18. 19.

and all, who traffic in fhips, when they fee afar off the fmoak
afcending from her deftruftlon, lament over her. Alas! alas!
that great city, which once employed fo many fhips, is now In one

moment become defolatef. But, O ye heavens, rejoice— ye 20.

holy apoftles, and prophets— God hath revenged your caufe.

t Thefe lamentations over Babylon feem to be copied from the 26th and 27th chapters of
Ezekiel.

Q^q q q Then

666 REVELATION

21. Then I faw a mighty angel raife a mill-ftone, and caft it into

the fea, laying. Thus fliall the great city of Babylon fink ; and

xz. 23. her name fliall be no more remembered. The voice of mufic,

and dancing fhall no more refound within thy walls — The ligiit

of the candle fliall difappear — and the rejoicing of the marriage-

feaft no more be heard. The artift fhall no more difplay his

curious works ; nor the foreign merchant his rich ilores. The

found of induftry, and labour fliall ceafe in thy ftreet. The for-

ceries, by which thou haft deluded the nations, fliall now be

24- aboliflied ; and the blood of the faints and prophets, who have

CHAP, been flain within thy walls, now call for vengeance.

■^^^' After thefe things, I heard a loud voice in heaven crying, Halle-

1- lujah ! — Salvation, honour, glory, and power be afcribed to God!

2. 3. True, and juft are all thy judgments. Thou haft judged the great

corrupter of the earth ; and haft avenged the blood of thy fervants

upon their wicked perfecutor; whofe fmoke afcendeth for ever,

4. and ever. Then all the hoft of heaven fell down before God j

and united in one voice of praife, Hallelujah !
5. 6. After a folemn paufe, the voice of praife again began. It was

loud, as diftant thunder ; yet fweet as the fall of waters : Halle-
lujah — Hallelujah, the Lord Almighty reigneth. Praife him all

7. his fervants. — Now exalt, and glorify his name: for the marriage

8. of the Lamb approacheth. His bride is ready. Slie is arrayed in
pure white. Pure white exprefles the righteoufnefs of the faints.

9. Then an angel faid to me, Thefe are the words of God : write
the happinefs of them, who are invited to the marriage-fupper of

10. the Lamb. Then I fell at the feet of the angel to worlliip him,

not knowing who he was. But he rebuked me, faying; Woriliip

•me not: lam thy fellow-fervant ; and equally with thee.. bear teft:i-
mouy to Jefus. Worfliip God alone. Thy labours in the gofpel,
and the Spirit of prophecy, unite together in bearing teftimony to
Jefus.

After

OF ST. JO H N. - 667

After this I f;iw a glorious figure mounted on a white horfe. ,,.

Faithfuhiefs, and truth went before him ; and in righteoufnefg
he went to war with the remnant of his enemies. His eyes fhone "z- '3-
like flames of fire; and on his head he wore many crowns. His
veilure was dipped in blood. His name no man knew ; but he
was called the IVcrJ of God. And the armies of heaven followed 14.

him, riding on white horfes ; and cloathed in pure linen. Out 15.

of his mouth ilfued a fharp fword ; with which he fought the
battles of the Lord. He fmote the nations, and ruled them with
a rod of iron : he trod the wine-prefs of the wrath of God. On
his vefture was written. King of Kings, and Lord of Lords.

And I faw an angel flanding in the fun, who cried with a loud i-.

voice to all the birds of prey, that flew under the copes of heaven ;
Gather yourfelves together to the banquet of the Lord. Ye fhall i8.

eat the flefli of kings, and mighty men ; and devour the carcafTes

of all their mighty hoils. And I faw the beafi, and the kings ,5.

of the earth, with their armies, gathered, to make war on him,
that rode on the white horfe. And the beafl was taken ; and the
falfe prophets who had deceived with lying wonders ; and they
were thrown alive into a lake of fire. The reft were flain with

the fword of him, who rode upon the white horfe, And I faw

an angel defcend from heaven with the key of the bottomlefs pit
in one hand; and a mafTy chain in the other. And he feized the 1. 2.
dragon, the old ferpent, the devil ; and bound him in the bottom-
lefs pit ; and fliut him up, and fet a feal upon him, during the 3.
fpace of a thoufand years ; that he may deceive the nations no more.

l8. This noble image was probably taken from Ezekiel (xxxix. 17). Thus faith the Lord,
fptak unto every feathered foi'jl, and to every beafi ofihe field; Affemble ycurfel-Tjes together, and
come; gather yourfel'ves, on e^ery fide, to tny facrifce—that ye may eat fief;, and drink blood ; even
ikefejh of the mighty ; and the blood of the princes of the earth.

Qjj q q 2 _, till

20.

21.

668 REVELATION

till that period end ; and then he fhall be loofed again for a little
time.
4- Then I faw thrones placed, and judges fitting on them in judg-

ment : and I faw the fouls of them, who had fuffered for the
teftimony of Jefus : they were appointed to reign with him a

5. thoufand years. But the reft of the dead were not raifed, till after
the thoufand years were expired. This is the firft refurredion j and

6. happy are they who have a part in it. On them the fecond death
hath no power : but they fliall be priefts with God, and Chrift j

7- and reign with him a thoufind years. At the end of that time (hall

8. Satan be loofed again ; and go forth to deceive the nations, from
one end of the earth to the other. And Gog and Magog fhall lead
forth the armies of darknefs, whofe number is as the fand of the

9. fea. And they overfpread the face of the earth ; and compaffed
round the camp of the faints, and the holy city. Then fire came

10. down from God, and deftroyed therii. And the devil was caft into

the lake of fire, where the beaft and the falfe prophets were thrown;

and there he was tormented for ever.
«

11. Then I faw a large, white throne, and an awful figure fat upon
it, from whofe face the earth, and the heavens fled. And the

12. dead ftood before God, and the books were opened. And the dead
»3- were judged from the books, according to their works. The fea

gave up her dead ; and death, and the grave refigned all they had
J, fubdued ; and all were judged according to their works. Then

15. death, and the grave were caft into the lake. This is the fecond

C H A. P death : and whoever were found, whofe names were not written
XXII. in the book of life, were caft into the lake of fire.

I. Then I faw a new heaven, and a new earth ; for the fea, and

all the fubftance of the old v/orld, had pafied away. I faw the holy

8. Gog, and Magog Teem to allude to Ezekiel in the 38th, and 39th chapters.

city.

OF ST. JOHN. 669

city, the new Jerufalem, defcending from heaven, prepared as a
bride to meet her hufband. Then a voice from heaven proclaimed; 3,

Behold, the tabernacle of God is now with man. God himfelf
will dwell on earth ; he will be their God, and they ftiall be his
people. He will wipe away tears from their eyes. Sorrow, and 4

pain, and death, and every evil thing are now paffed away. Then 5

he, that fat on the throne, faid; Behold I make all things new.
Write thefe things. All is finifhed. I am the iirft, and the laft. s

From henceforth I give freely to the thirfty foul of the fountain of
life : and thus will I be a father to him, who hath overcome the
temptations of the world ; and he fhall be a fon to me j while the g

wicked ihall be caft into the lake of fire; which is the fecond
death.

Then one of the angels, who had the feven vials, faid to me, g

Come up hither, and I will fhew thee the bride of the Lamb. — ,o

As he faid this, he carried me to a lofty mountain, and Ihewed me
the great city, the holy Jerufalem, defcending from heaven in the
glory of God. The light, which fpread around it, was like n

the fparkling luftre of a gem. It's walls were lofty, having twelve ,,_
gates ; at each of which fat an angel. Over it's gates, which were
three on every fide of the four v/alls of the city, were infcribed the
names of the twelve tribes of Ifrael : the wall had twelve foun- 14

dations ; on which were infcribed the names of the twelve apoflles

of the Lamb.-^ Then the angel, who fpoke to me, having a

golden reed in his hand, meafured the city, and it's walls. The
city was fquare; and meafured twelve thoufand furlongs on the
feveral fides of the wall ; which were one hundred and forty-four
cubits high, according to the meafure of a man. The walls were
of jafper; and the buildings of the city had the appearance of gold ;
but tranfparent like chryfVal. The walls were founded on precious
ilones of various kinds, twelve in number. The gates were of

pearl ;

15-

16.

21.

1. 2.

670 REVELATION

pearl ; and the ftreets, like the buildings, of tranfparent gold. — —
•2 2- But I iliw no temple. The prefence of God, and of the Lamb,

23. was the only temple. Nor was there any fun, or moon. The

2}. glory of the Lord was it's only light. In this glorious light fliall
2'. all nations walk, which inherit the falvation of God. It's gates

26. Hiall never be fhut. Hither fliall be brought whatever is great

27. and glorious upon earth. No pollution (hall be found in it. They
II ^ p only fliall enter, whofe names are written in the book of life.

XXII. Then the angel fhewed me a pure river, clear as criftal, ifluing

from the throne; and running through the midft of the city; on
the banks of which ftood the tree of life; which bore fruit every
month ; and always of a different kind. The leaves of the tree
were health to the nations. No curfe can enter here. The throne
of God fecures it ; where all his fervants worfliip him in peace.
They fliall always ftand before him ; and his name fliall be on
5. their foreheads. They have no occafion for the fun, nor any other

light; the Lord himfelf giveth them hght; and they fhall reign
for ever.

Then the angel declared the truth of all I had feen ; afluring
me, that the fame Lord, who had infpired the holy prophets, had
fent him to give me this revelation of his will. All thefe things,
he told me, fhould fpeedily come to pafs ; and happy fhould they
be, who paid a due attention to them.

Then I fell down at the feet of the angel, who fliewed me thefe
things. But he rebuked me, faying; Forbear: I am thy fellow-
fervant only; and one of the prophets, thy brethren, who obey

the commandments of God. Him only fhalt thou worfhip.

Then the angel faid ; Seal not up the prophecies of this book.
The time approaches : yet let men have opportunity : let them
either continue in their fms, if they are obfhinate ; or, if they are
well-difpofed, let them have the means of leading holy, and godly

lives.

Behold,

8.
9-

10.
II.

OF ST. JOHN. 671

Behold, I come quickly, faith the Lord; and bring my rev/ard ^2.
with me; and flrall recompence every man, according to his work.
I am the Beginning, and the End : the Firfl, and the Lafl. Happy 13. 14.
are they, who obey my commandments ; and gain accefs to the
tree of life. They fliall enter the gates of the cityj from which 15.

ill wickednefs fliall be excluded.

Thus (faid Jefus to me in his own perfon) I have fent my jg.

meflenger to teftify all thefe things to the churches. I am the
root, and the branch of David — the morning ftar : and let all my 17.
holy fervants wifli for my coming ; and defire to drink of the
fountain of everlafling life.

Let no one alter the things contained in this book. If any one iS.
add to it, God will lay the plagues contained in it on him. Or 19,

if ,any one diminifli from it, God will take from him his part in
the book of life ; and in the bleiTmgs contained in it. The com- 20.
pletion of all approaches.

Amen ! blefled Jefus, come as thou hafl: promifed !

The grace of our Lord Jefus Chrift be with you all. Amen ! ^i.

iS. Thefe words are fo appofite a conclufion to the whole Ni^iu Te^ameat ; that fome inter-
preters believe John meant it as fuch. It is certainly an appofite conclufion ; but I find no
ground for fuch an opinion.

End of the Revelation of St. John.

ERRATA,

Page.

I for ivemen, read ivoman — in a note.

29 for effeBual, read ineffeifual.

4 1 for tteI?!, read we^?;— note.

86 for aw>)y^«To, read aw>jy|aTo— note»

127 ior ftgnifies, KnAfignify — note.

I j 1 for ireifa^uiv , read waf a^wi — note.

143 for Matt. XV. II, ready^^ a note on Matt, xxvii. 39.

206 for a>«yxa|tj, read a»;(yxafa^note.

2 1 4 for <rw|w, read o-w^a— note.

350 for Heb. i. 5, read /frt^. i. 5.

435 for i^ofitSialaf, read y-'pifSia^fii— note.

447 ior j'uborination, TSdiAfubordinatioii.

454 (oi their gifts, rtiA his gifts, zxAior they, read ^«— note,

472 hx live, and iijith, read live, and die ivilh,

5,7 for )(f)iT»|ei», read xfJiTiffti— note,

582 for Cain's, read Cain's facrifce.

582 for TrarpiJa e7ri|»TS(7<, read 7i-«TfiJ« tn-ifjiTBiTi^note.

609 for «7«7r)) sxTsvsj, read aya-irij extew);— note.

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