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F-CAIIFOR^ ^.OFCAllFOfti^ kavaaii-# ^OAwm] .^MEl)NIVEW/A. ■^ Lf y o ,>vl05ANCf(f I 'V/S^lKm^\'^ .~(;0FCAIIF0% ^ ^OFCAllFOff^ ^^WE■UNIVER'"'^ • I -^ ^ ■¥„. .,..v^" EUNIVEW// 'ANCElfx^ '-^A mwm-^^ '^•JOJiivDjo'i^ ji;OfCAllfOfiV ^J513DNVS0# .^ME•UKIVER5//^ ^/^a]AiNn]ftV^ VSCEl5j> UDNVsov^ %a3AiNn-3WV^ '^CAavaani^ '>&A(ivaaiii'^'^ as ^^OJITVJJO-'^ ^OAnvaani^ OJIIVJJO^' «;^IIIBRAR '^OJIIVOJO^ FCAIIF0% ^OFCAIIFO o -UNIVERJ/A waaiH^"^ ^OAavaaiii'*?^ ^•rj13DNVS0# ^•lOSANCElfj]> o "^/jaaAiNdJWV" ^lOSANCElCfy- ■^Aa3AIN(13ift^ ^^t-LIBRAR' ^OFCAjIFOff^ ;j,OfCAllF0ff^ ^^ I?' o ■^/ia3AiNn-3ftV^ ^lOSANCElf;..^ Or O "^/MJAiNd;, ,^5^l•LIBRARYQ^^ ^^^lUBRARYQ^ ^^W[UNIVEW/^ >- vvlOSANCEli, o %ojnvDjo>' ^ojmojo'f^ ^avaaais^"^ ^OAavaan-^^"^ llBRARYQc ■'^^ Si V/J]]' ^OAavaaiii^ EUNIVERS/A ^lOSANCElfj-^ ^lUBRARY)?/^ v^UIBRARYQr^ ^\MEUN1VE1?S/a ^vvlOSANCElCr > oAlLii 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 O 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. i 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 11 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. m 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. IV 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. VI 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. vn 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. IX 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. xu 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 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 S7 - - 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 end of 62 end of 62 beg. of 63 - 64 - 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 t40?, 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 E 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 J* 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. of 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. W] 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 6. 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. At 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 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. 25 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 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. J. :?• 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. in 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\ ( 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. ., As i 1 ST. MATTHEW. 35 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. 2. 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 7- 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 I 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 of 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. I ^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. b SOOB I 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 by 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. T' 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 46 ST. MATTHEW. 35- 37 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.——^. Mercy on thee ! ^3. Tke word Satan fignifies here an enemy, or opfofer. of 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 JO 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 tr 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? more 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. 2V 24. 2t; 26. 27. 28 29. 30. 3' 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. 56 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.) To 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.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 58 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. 34 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 62 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 uncommo4« 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 it 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 b6 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 70 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. iu .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 72 ST. MATTHEW. 3' 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. 73 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 74 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, is 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. I 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. In 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. 35 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 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 5- 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 94 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. 11 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 O 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. m 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. It 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 44 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. Ih 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. To 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. To 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- I. 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. At 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. i '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. ' . ' I. 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.. 5 126 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. As 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 I 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. As 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 3+ 35 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 37 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. On 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. A 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. i 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::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 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 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. 29 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. On 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>ii{ ^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 II »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. J7 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. On 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° si 53 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- 4- 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 in 22. 23' 24, 25 27 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- 3 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 3 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