Luke

ANNOTATIONS ON THE GOSPEL ACCORDING TO S. LUKE

THE ARGUMENT

The Gospel is the gladsome tidings of salvation by Christ: this Gospel (as the penman himself interprets, Acts 1. 1.) is the history of those things that Jesus began to do and teach, until the day that he was taken up, &c. That is as much thereof, as God saw good to record by his ministry: that (as the other Evangelist says) we might believe that Jesus is the Christ the Son of God, and that in believing, we might have life through his Name. John 20. 30, 31.

This sacred history was dictated by the Holy Ghost, whose penman was Luke.

Luke was of Antioch in Syria, by profession a physician, (Col. 4. 14.) he was a follower and faithful assistant of Paul (2 Timothy 4. 11.) and so became also a physician for the soul: but who was the first ministerial means of his conversion, is not certain: some think he was one of the seventy disciples: and that other unnamed, Luke 24. 18. who with Cleophas after Christ's resurrection, went to Emmaus: if so, he had had Christ the best teacher: but others think Paul converted him at Thebes: but himself best shows in his preface, what instructors he had, those who from the beginning were eyewitnesses and ministers of the same Gospel: Luke 1. 2. Whence it is evident, that some of the Apostles instructed him in the mysteries of salvation by Christ, and faithfully related to him this whole story.

Matthew it seems wrote to the Hebrews, and the other three Evangelists to the Gentiles in the Greek tongue, wherein Luke in an elegant style, dedicates two excellent pieces, (this Gospel, and the Acts of the Apostles) unto Theophilus, an honorable person, and in him to all the faithful, who are lovers of God.

The occasion of his writing, (whether he were incited thereto by Peter, as some think, or, by Paul, as others) was (that which he declares in his preface) for as much as many have taken in hand to set forth the Story of those things, whereof we are fully perswaded—it seemed good also to me,—&c. Luke 1. 1. Thus God by the unanimous consent of a sufficient number of witnesses (writing at divers places, and times) pleased to confirm the truth of the Gospel unto us.

Concerning the matter and subject of this Gospel, we must know, that the Evangelist purposed to declare, that Jesus the Son of the Virgin Mary, was that promised seed (whose forerunning messenger was John Baptist, according to the prophecies:) whose admirable conception by the Holy Ghost, made not against the truth of his human nature, and nativity, according to the flesh: who in the fullness of time (the scepter being departed from Judah) in the forty-second year of the reign of Augustus Caesar, was born in Bethlehem Judah, grew up to man's stature and perfection, undertook his public ministry and office of the Messiah, showing himself in doctrine and miracles, (specially, in his glorious resurrection from the dead, and ascension into heaven) truly, God and man, in unity of person, the Savior and Redeemer of the elect: all which he relates in this order.

1. In the three first chapters, he rehearses his conception, nativity, and the witnesses thereof; to which he annexes his genealogy.

2. From the fourth chapter, to the tenth, he sets down the preparation to his ministry, in his temptation, the beginning of his preaching, miracles, ordination of Apostles, transfiguration on the mount, and departure out of Galilee.

3. From the tenth chapter, to the twentieth, he records what Christ did in his last passage towards Jerusalem.

4. In the twentieth, and the following chapter, he tells what he taught in the temple, his disputes with the Pharisees and Sadducees, as also of the destruction of the city and republic of Israel, where he inserts some things concerning his second coming to judgment.

5. Thence he comes to the history of his passion, Chap. 22. 23. The conclusion and lowest degree of his obedience and humiliation.

6. The last chapter, contains the truth of his resurrection, his apparitions to his disciples, specially the two going to Emmaus, and his glorious ascension into heaven, the assured pledge of our interest therein, whereof he has in our nature taken livery and seisin.

CHAPTER 1

Verse 1. {Many have taken in hand} It seems that Matthew and Mark wrote not before Luke, had they, he would have spoken more reverently concerning them: whether he means by many, those counterfeit pieces under the titles of the Gospel of Nicodemus, Thomas, according to the Egyptians, or according to the twelve; it is uncertain; because he names neither these, nor others like: but affirming a full assurance of that which he (with the other holy Evangelists) writes, he seems modestly to deny, that others had the same.

{to set forth in order} To compose and write the history of Christ, his life and doctrine.

{which are most surely believed} Of which we were assured, or so certified, that we nothing doubt of their truth.

V. 2. {they delivered them unto us} Meaning the Apostles, who continually attending on our Savior Christ, saw these miracles and heard his doctrine, which this Evangelist conversing with them, by the infallible assistance of the Holy Ghost, and their relations, here records: for he was not ἀπ᾽ ἀρχῆς μαθητής, ἀλλ᾽ ὑστερόχρονος, which Theophylact notes, not a disciple from the beginning, but of later time.

{were eyewitnesses} Of those things which Christ did, see 1 John 1. 1. Heb. 2. 3.

{Ministers of the Word} He means either of the Gospel (whereof themselves were a part) or of Christ, the eternal Word, John 1. 1. 1 John 1. 1.

V. 3. {it seemed good to me} By a divine inspiration, as Acts 15. 25, 28. See also 1 Cor. 7. 40. 2 Tim. 3. 16.

{most excellent Theophilus} This was some excellent and renowned person in the Church of those times: this title is given to honorable persons, and men in authority, Acts 23. 26.

V. 4. {that thou mightest know the certainty} He having exactly learned all these things now writes them to the further edification of Theophilus, something before informed hereof by word of mouth.

V. 5. {Herod King of Judaea} Herod the great, son of Antipater; not Herod Tetrarch of Galilee, mentioned, Luke 3. 1.

{of the course of Abia} See 1 Chron. 24. 5, 10. David appointed the sons of Aaron to minister by turns: (See on Mark 14. 1.) or several courses.

{daughters of Aaron} Of the posterity of Aaron, verse 36. Elizabeth is called the cousin of Mary, though she were of the tribe of Judah and David's family; for that law Numb. 36. 8. which cautioned that the daughter should marry in her own tribe, lest there should be confusion in the inheritances of the tribes; concerned them only that possessed an inheritance, in any tribe of the children of Israel, and forbade not any of the tribes to make affinity and marry with a daughter of a Levite; who had no inheritance in that land assigned them, Numb. 18. 20.

V. 6. {they were both righteous before God} That is, of sincere lives; approved of God; as Job was, Job 1. 8. not without all sin, but without blame before men. See Philippians 3. 6, 12. Such were they as God required Abraham to be, Genesis 17. 1. upright and sincere, free from hypocrisy: and justified by faith in Christ. See Rom. 4. 22.

{walking in all} That is, living in, and endeavoring to keep all the commandments. See Psalm 119. 1, 6. not that they attained perfection by the works of the law. (See Phil. 3. 12.) but as he that walks in a strait way, sometimes stumbles, falls, and does not presently come to the end of that way, but by some other supply of his lameness or infirmity; so is it here.

V. 9. {According to the custom} See note on verse 5. and according to God's law, this office appertained to Aaron and his sons, Exod. 30. 7. 1 Chron. 6. 49.

{into the temple of the Lord} Into that court which was called holy; into which only the priests entered, Exod. 28. 43.

V. 10. {The whole multitude} See Levit. 16. 17. then assembled to the worship of God; in that part of the temple, which was called atrium Judæorum, because thither the Jews might come to the public service of God in the temple. God could have privately, at his own house secretly, revealed these things to Zachary, concerning Elizabeth his wife's conception of the great forerunner of Christ, John Baptist: but it pleased him to reserve the same to such a time and place, as might by many witnesses of those things, which then and there fell out, render this vision of Zachary, more famous and public for the stirring up the minds of the people to attend the event thereof.

{without} In that part of the temple which was called the people's court. See Leviticus 16. 17. 1 Kings 7. 12.

{the time of incense} See Exod. 30. 1. That is, while the priest, according to the law, burned incense within: this incense was to be offered morning and evening by the priest, when he dressed the lamps, Exodus 30. 7, 8. not without a singular mystery; for the lamps signified the light of God's Word, the incense prayers, therewith to be joined, and that the prayers of God's people are a sweet spiritual incense acceptable unto him (Psalm 141. 2.) being presented by Christ our High Priest ministering in the true tabernacle, which the Lord pitched, Heb. 8. 2. appearing in his presence for us, Heb. 9. 24. offered in the golden censer of the Angel of the Covenant Christ. See Revel. 8. 3, 4. these, as that incense offered morning and evening, ought to be continual. 1 Thess. 5. 17. as our High Priest, ever liveth to make intercession for us, Hebrews 7. 25.

V. 12. {And fear fell upon him} The sudden and unexpected sight of the Angel not only troubled, but terrified him. So Dan. 10. 8. if the appearance of one Angel sent to comfort, so much affrighted this just man, in the work of his holy calling, what dread and terror shall fall upon the wicked when Christ (God and man) shall appear with all his Angels to judge the wicked, for all their willful acts of impiety?

V. 13. {Thou shalt call his name John} This is not only a prediction but a precept, and the imposition of a name before the nativity, was ever an argument of God's marking those parties to some excellence. See Matth. 1. 21. this name signifies the grace of God; intimating that which should be in his person and office. See note on John 1. 6. So that Zachary's prayer was heard in that the Messiah should now come; and in that Elizabeth, for whom he had often prayed, should also conceive and bear a son.

V. 14. {And thou shalt have joy, &c.} So great, as that it shall break out into rejoicing; for that you shall obtain a desired issue, above hope and the common course of nature, and for that you shall know the signal office, to which this child is assigned, that is, to be the immediate herald to proclaim the Messiah, and the forerunner to prepare his ways. And this joy shall not be only domestic, but also public, as concerning the interest of all those which expect Christ the Savior of Israel.

V. 15. {great in the sight of the Lord} That is, God shall highly esteem him, and make him excellent.

{shall neither drink wine nor strong drink} σίκερα, which Theophylact, Euthymius, etc. interpret πᾶν τὸ μέθην ἐμποιεῖν δυνάμενον, anything which may make drunken: so also Jerome lib. 2. ep. 14. Nepotiano. The word is taken from the Hebrew שכר inebriatus fuit, thence שכר, shechar, and in the Syriac שכרא, Levit. 10. 9. Aaron and his sons were forbid to drink יין wine, and also שכר which the 70 give σίκερα; as here, so where Hanna said she had drunk neither wine nor שכר strong drink: the 70 give it μέθυσμα the Syriac by שכר understand also, fœdum, deformem, a filthy or deformed person: such are they who are overcome with drink: and therefore the Lacedaemonians were wont to make their Helots, or slaves drunken; that themselves being sober, and observing τὴν ἐκείνων ἀσχημοσύνην their uncomely and filthy behavior, it might be a remedy to them; causing them to loathe that sin, the effects whereof were so shameful and loathsome. See Clemens Alexandrinus Pædag. lib. 3. cap. 8. The meaning of the Angel is here, that John should be consecrated unto God, as a Nazarite. See Numb. 6. 3. Judges 13. 4, 5. 1 Sam. 1. 11.

{filled with the Holy Ghost} That is, he shall have an abundant measure of the Spirit of sanctification even from his mother's womb; and in his ripe age, for the execution of his charge. See Jeremiah 1. 5. Galatians 1. 15. Seeing then infants are capable of grace, and the Holy Ghost, we may say for them as Peter for his hearers, Acts 10. 47. Can any man forbid water, that these should not be baptized, which have received the Holy Ghost, as well as we? See note on Acts 10. 47.

V. 16. {many of the children of Israel} See Malachi 4. 6. He shall be the means of their conversion, by his preaching, accompanied with the power of the Holy Ghost, to make it effectual. See Acts 26. 18. 1 Corinthians 3. 5, 6. James 5. 19, 20.

V. 17. {he shall goe before him, &c.} That is, immediately before Christ the Messiah, the King of Israel, to declare his coming, and presence. See John 1. 29. Malachi 4. 5. Matthew 17. 14.

{in the spirit and power of Elias} That is, with as great a measure of grace, and gifts of God's Spirit, to make his ministry powerful. See Matth. 11. 11, 14. Mal. 4. 6.

{turn the hearts of the fathers to their children} By his ministry, the unnatural, degenerate, and wicked children, shall be converted, and become obedient children to their fathers, and to the Church of Christ; so, as their fathers shall acknowledge them to be their children indeed: for the division, which follows the Gospel, that is, an accidental effect, which the corruption of man produces, and not the Gospel of peace.

{to the wisdom} ἐν φρονήσει, here ἐν is put for εἰς. So the interpreter of the Syriac, ad cognitionem rectorum, the knowledge of right things. Jerome, on Mal. 4. gives the meaning. Ut credant posteri eorum in Dominum Salvatorem in quem & illi crediderunt, that their posterity may believe in the Lord their Savior, in whom (Abraham, Isaac and Jacob) themselves believed: the whole sense is, by the example of their holy fathers, they shall be wise and believe, and so be of one heart and consent with their fathers.

{prepared for the Lord} Prepared for Christ, as John proclaimed chap. 3. 4.

V. 18. {For I am an old man, &c.} Considering the ordinary course of nature, he was slow in believing so great a miracle. Abraham laying aside all natural reason, believed above hope. See Rom. 4. 17.

V. 9. {I am Gabriel} גבריאל fortitudo Dei. This name signifies the power of God: he put him in mind, that he was the same Angel, who some hundred years before, was sent to the Prophet Daniel, to declare the time of Christ's coming, Dan. 8. 16. Dan. 9. 21. that he might assure him of the fulfilling of the same, now in the fullness of time.

{that stand in the presence of God} This Hebraism, borrowed from those who wait on kings, imports a readiness to administer or serve. See 1 Kings 10. 8. Prov. 22. 29.

V. 20. {thou shalt be dumb} Because you desire a sign, this shall be both a punishment of your incredulity, and a sign to confirm this faith, as Chrysologus Ser. 90. says, Ut ex te & in te credendi regulam consequaris: that from yourself, and in yourself, you must attain a rule of believing.

V. 21. {waited for Zachary} For he was to dismiss them with a blessing. See Numb. 6. 23. Now they waited longer than ordinary, without the holy place, to which the people of the Jews were to resort, as verse 10.

V. 22. {he could not speak} Not only because a marvelous stupor or fear had invaded him, but because God had, for the time, taken away his faculty of speaking, for a sign unto him (that he might believe) and to the people, that at the preaching of Christ now at hand, their priesthood should be silenced.

{they perceived that he had seen a vision} By his silence, pale countenance, beckoning with, and lifting up his hand toward heaven, or the holy place whence he came, by these or the like means God would prepare the people to conceive a high opinion of John the forerunner of Christ.

V. 23. {were accomplished} At Jerusalem he was to officiate one whole week. See 2 Kings 11. 1. Chron. 9. 25. which ended, he went home.

V. 24. {hid herself} She kept her chamber, or otherwise concealed her miraculous conception so long, until it was evident, and out of doubt that she had indeed conceived.

V. 25. {to take away my reproach} For barrenness was counted a dishonor to the women. See 1 Sam. 1. 6, 11.

V. 26. {the sixth month} Reckoning from Elizabeth's conception.

V. 27. {to a virgin espoused} That is, promised in marriage: a woman so promised was said μνηστεύεσθαι. See Mat. 1. 18. and here, chap. 2. 5.

{of the house of David} Of the stock and lineage of David, (so some Greek copies have it) as was also Joseph, Luke 2. 4. Matth. 1. 16.

V. 28. {highly favoured} Or graciously accepted, much graced (see verse 30.) freely beloved: as the Apostle uses the word, Ephes. 1. 6. honored with this singular grace, to be the mother of the Messiah: therefore she said she was blessed among women: he said not, be honored as God: οὔτε γὰρ Θεὸς ἡ Μαρία, says Epiphanius adv. hæres. l. 3. tom. 2. 23. for neither was Mary a God.

V. 29. {she was troubled} At the appearance of the heavenly majesty which probably shined in the Angel, and at that strange salutation.

V. 30. {thou hast found favour} You are in God's favor, who has freely chosen you to this honor which you thought not of.

V. 31. {and behold thou shalt conceive} See Isa. 7. 14.

{his name Jesus} See Matthew 1. 21. a Savior of his people.

V. 32. {the son of the highest} So he shall be called, and so is he from all eternity: the only Son of God by nature: God manifested in the flesh, 1 Tim. 3. 16.

{the throne of his father David} The spiritual and eternal kingdom over his Church, prefigured in David's temporal kingdom over Israel. See Isaiah 9. 7. Jerem. 30. 9. Ezekiel 34. 24. Ezekiel 37. 24. Hosea 3. 5. Thus the Angel declares, that this is he in whom the prophecy of Amos 9. 11. concerning the raising up of the decayed tabernacle of David, should be fulfilled.

V. 33. {and he shall reign} See Daniel 7. 14. Micha 4. 7. This spiritual kingdom of Christ is begun in this world, in, and over the saints, by the grace of his Spirit, regenerating and governing them; and shall be perpetuated in his kingdom of glory; uniting them unto himself the head of his Church, and making them thereby fully and eternally blessed.

V. 34. {How shall this be?} This question was not of diffidence, but rather of admiration: for though the Prophet declared this mystery of Christ's incarnation by a virgin, Isaiah 7. 14. and of the branch arising out of the decayed stock of Jesse, Isaiah 11. 1. yet the manner how was not fully understood, hence she desires resolution: and it seems they were not to come together presently after betrothing.

V. 35. {overshadow thee} The extraordinary power of God shall effect this: it seems an allusion to that, 1 Kings 8. 12.

{holy thing} Christ without all sin: as God, the eternal Son of the Father: as man, conceived of a sanctified mass, or substance without all sin.

V. 36. {thy cousin Elizabeth} See note on verse 4.

{who was called barren} Elizabeth who was known or noted to be barren, is now six months gone with child.

V. 37. {nothing shall be impossible} See Genes. 18. 14. Jeremiah 31. 17. Matthew 19. 26. in the Greek it is πᾶν ῥῆμα, every word; that is after the Hebrew expression, no word. So Psalm 143. 2. כל־חי, all living; that is, none living: and so they put דבר dabar, a word, for a work, or thing, as Genes. 24. 50. from the Lord proceedeth הדבר, 70. τὸ πρᾶγμα, the thing. In these words, the Angel lifts up the virgin's mind to the consideration of God's omnipotency, that she might rest secure concerning the fulfilling of the promise, which he brought her.

V. 38. {behold the handmaid of the Lord} This is also an Hebrew manner of speaking, importing a ready obedience and submission. See 1 Samuel 3. 4. הנני hinneni, behold I, or here am I, Isaiah 6. 8.

V. 39. {to the hill country} To Zachary and Elizabeth's house, which probably was Kirioth-Arba, or Hebron assigned to priests, see Josh. 14. 15. Josh. 21. 11.

V. 41. {The babe leaped} This extraordinary motion was by the inspiration of the Holy Ghost, enabling Elizabeth to know and prophesy the incarnation of Christ; (for no otherwise could she know it than by divine revelation) and showing a secret correspondence between Christ and John rejoicing at his coming.

V. 42. {blessed art thou} So the Angel pronounced verse 28. she was blessed, in that God not only vouchsafed her the honor of conceiving her Savior in her womb but chiefly for that he gave her faith to believe in her Son and Savior Jesus Christ. See verse 45. and Chap. 11. 27, 28.

V. 43. {whence is this to me, that the mother of my Lord, &c.} Elizabeth respecting God's great favors conferred on the Virgin Mary, yields her due respect and honor, and acknowledges this visit an honor undue to herself; yet does she not adore her to God's dishonor; we may neither undervalue God's graces in others, nor idol them for the same. The excellencies of the creatures are so far forth well respected and reverenced, as no interposition thereof clouds God's majesty.

V. 44. {as soon as the voice, &c.} See note on verse 41.

V. 45. {blessed is she that believed} By the instinct of the Holy Ghost, she declares wherein the blessedness of Mary (as also of all the elect) consists; that is, true faith apprehending all the promises in Christ, which shall certainly be fulfilled.

V. 46. {My soul doth magnify} That is, extols and praises: not as hypocrites use in words only, but with the inward affections of my soul. So she attributes all the favors received, to the mere and free mercies of God, leaving nothing to her own merits.

V. 47. {and my spirit hath rejoiced in God} My soul has an inward joy in God's mercy and salvation: there can be no solid rejoicing until we believe God to be our Savior.

V. 48. {shall call me blessed} For this favor freely bestowed on me, which all ages shall speak of: she says not, shall call me Queen of Heaven, Lady, etc. much less, shall adore me: see note on verses 28, 42, 43.

V. 49. {for he that is mighty, &c.} That is, future ages shall so acknowledge me blessed, as attributing all which God has done for me, to his free mercy, not any merit of mine: there can be nothing more injurious to this blessed saint, than sacrilegiously to put on her the spoils taken from Christ her Savior: here is no, roga patrem, jube natum, etc. See Offic. beatæ Mariæ.

{and holy is his name} The name of God sometimes here imports God himself, as he manifests himself to us, see Matthew 6. 9. and ἅγιον holy signifies also venerable and sacred, or separated from things vulgar, or profane: so ought we to speak and think of the holy God, with all reverence. See Exod. 20. 7.

V. 50. {his mercy is on them that fear him} This speech seems taken from the covenant of God: Gen. 17. 7. and Exodus 20. 6. Deuter. 7. 9. Psalm 105. 8. God is ever one, unchangeable, and therefore constant in his favors, as appeared in the example of Abraham, and his seed; but because all are not children of Abraham, who according to the flesh were descended of Abraham, but the faithful and holy only; therefore she here restrains the effect of the promise to those who fear God. See Psalm 103. 17. in vain do they boast that God is their father, who degenerate from the faith, and sanctity of those saints, whom he owned for his children. See 1 Pet. 1. 17. under this word fear him, are understood, faith, obedience, and all piety, and true religion.

V. 51. {he hath shewed strength with his arm} ἐποίησε κράτος: so Psalm 118. 11. עשה חיל, hose chajil, ἐποίησε δύναμιν, 70. that is, δυνατῶς, powerfully. So Numb. 24. 18. and Israel עשה חיל, 70. ἐποίησεν ἐν ἰσχύϊ, shall do valiantly, which phrase is sometimes used for the achievement of victories, wherein might and power is showed. So the Syriac interpreter gives the words as if it were ἐνίκησεν, he overcame, etc. the arm of the Lord imports his power, commonly in opposition to all other helps, as Isaiah 59. 16. See Psalm 89. 13. Isaiah 51. 9.

{he hath scattered the proud in, &c.} God shows his power in descending and lifting up the humble: the proud he scatters in their imaginations and vain counsels, as the wind the chaff: see Psalm 33. 10. 2 Samuel 15. 34. Job 5. 12. 1 Peter 5. 6. Isaiah 8. 10. Gen. 11. 8, 9. Isaiah 14. 13, 14. Ezek. 28. 2, 7.

V. 52. {he hath put down the mighty} 1 Sam. 2. 6. Job 5. 11. that is, kings, princes, etc. as appears not only in the examples of Nebuchadnezzar, Saul, etc. but many others: and it is the same power and providence of God to exalt and set up whom he pleases, as we see in David, Esther, Joseph, Mordecai, etc. and the blessed Virgin here speaking.

V. 53. {he hath filled the hungry} See Psal. 34. 10. 1 Samuel 2. 5. in this also she sets out the divine and good providence of God, disposing of all persons, estates, and conditions human.

V. 54. {in remembrance of his mercy} See Jerem. 31. 3, 20. This is accommodate to man's understanding, who then properly remembers, when he reminds or calls to mind and memory, that which was before out of mind and forgotten: which cannot be properly spoken of God, who cannot forget, the meaning is, that although God might seem, in the long time of Israel's affliction, to have forgotten his promise made to Abraham, and the fathers; concerning the covenant made with them, and concerning their Messiah, yet in the appointed time he makes it appear in the fulfilling thereof, that he never forgot it nor them.

V. 55. {as he spake to our fathers} Gen. 17. 9, 10. Psalm 132. 11, 12.

{to his seed for ever} That is, to the faithful and holy, see Gal. 3. 16, 26, 27, 29.

V. 56. {about three months} Until her delivery; probably that she might see that fulfilled, which the Angel proposed to her, for the confirmation of her faith.

V. 57. {and she brought forth a son} So God ever fulfills his promises in good time.

V. 58. {rejoiced with her} This is that holy sympathy which God commands, Rom. 12. 15.

V. 59. {on the eighth day} See Gen. 17. 12. Levit. 12. 3. not without an excellent mystery was this sacrament to be given on the eighth day; intimating the absolute circumcision of the heart, and taking away all corruptions of flesh and blood, sins and sinful affections, in the sabbath and rest to come in Christ, Heb. 4. 9.

{they called him Zacharias} They who were to circumcise him, as the common custom was, called him by his father's name.

V. 60. {he shall be called John} It is likely that Zachary had by writing informed Elizabeth concerning the whole vision, and imposition of this name by the Angel. See note on verse 13.

V. 61. {none of thy kindred} They relied on the custom, which (had their assertion been true) may never be followed against the word and commandment of God.

V. 62. {they made signs to his father} To end the controversy, they do by signs consult his father.

V. 63. {he asked for} Or required: that is, made signs to have brought him writing tables: so understand, saying, to be writing, his name is John.

V. 64. {his mouth was opened} His voice and use of speech was restored him again.

{and praised God} Doubtless, acknowledging his dumbness, a just punishment of his slowness to believe: the righteous are not ashamed to confess their faults to God's honor: and this served to inform the present, that this child was, (as conceived out of the ordinary course) so promised by an heavenly oracle.

V. 65. {and fear came on all} That is, a reverend consideration of all these things: so ought we to meditate on God's works, as that they may seriously affect us.

V. 66. {all they that heard} All, that is, many: possibly many also forgot them: as it commonly comes to pass, in things most observable and divine.

{the hand of the Lord was with him} He profited so, as that there appeared a singular power, and manifest grace of God in him.

V. 67. {filled with the Holy Ghost} Inspired with an excellent measure of the Spirit of prophecy concerning the mystery of our salvation by Christ.

V. 68. {visited and redeemed} He speaks of that which was speedily to come, as if it were done, to show the certainty of God's counsels and promises: to visit, is out of a care and purpose to relieve, comfort, and help: though God be ever present with us, he does not always manifest it: but when he shows in some eminent effect, that he has care of his people, then he is said to visit them: so also when he punishes, he is said to visit. See Jerem. 14. 10. Amos 3. 2. Psal. 89. 33. Isa. 27. 1. Isa. [24.6]. Here he visited to redeem his people from sin and damnation, which he did by the passion of Christ.

V. 69. {an horn of salvation} That is, δύναμιν καὶ βασιλείαν σωτηρίας, Theophylact, power and a saving kingdom: the Hebrews signified, strength and defense against enemies (Psalm 132. 17, 18. Psalm 89. 17, 13.) by an horn of salvation.

V. 70. {as he spake by the mouth of his holy Prophets} Who living in divers ages, yet with one consent taught concerning salvation by Christ only: this doctrine was from the beginning: God spoke by the mouth of all his Prophets, Heb. 1. 1. 2 Pet. 1. 21. See Chap. 24. 44.

{since the world began} As Acts 3. 21. and Psal. 119. 52. מעולם, meholam, which the 70. give ἀπ᾽ αἰῶνος, (the word here used) of old, or from the beginning of time: from the first time that God began to speak by any Prophet. Sometimes the same word imports eternity.

V. 71. {That we should be saved, &c.} This declares the end of Christ's coming: this salvation we must understand to be from our spiritual enemies; Satan and sin, with whom we have truceless war: see Ephes. 6. 12, etc.

V. 72. {To remember his holy covenant} Because in the long affliction of his people, his promise might have seemed forgotten; but God ever remembers and in the appointed time performs his promises in Christ: has he promised remission of sins? he performs it in Christ. Has he promised eternal life? he performs it in Christ: therefore was the book of the law (containing all God's promises) sprinkled with the blood of the sacrifice (Exodus 24. 7, 8. Hebrews 9. 19.) which signified the blood of Christ, in whom all these promises were fulfilled.

V. 73. {and the oath which, &c.} See Gen. 12. 3. Gen. 17. 4. Gen. 22. 16. Heb. 6. 13. That is, his covenant which he confirmed with an oath; the Syriac gives it—juramenti quod juravit Abraha. See Hebrews 6. 13, 14, 16, 17, 18. Genes. 22. 16. and 17, etc.

V. 74. {that we being delivered} The efficient cause of our deliverance and safety is God's free mercy: the final our serving him in holiness. See 1 Thes. 4. 7. 1 Cor. 6. 20. Titus 2. 11. Rom. 12. 1. Ephes. 1. 3. We are delivered from servile fear, (Rom. 8. 15.) in our peace with God through faith apprehending the merit of Christ for our justification, Rom. 5. 1. without which none can rightly serve God: they who in doubtful anxiety of mind know not whether God accepts their service or no, can never be accepted: for without faith it is impossible to please him, who loves willing and cheerful sacrifice: first then the conscience must be quieted in assurance of God's mercy, that we may serve him, as David begging a merciful audience for his prayer, says, if thou Lord shouldest mark iniquities: O Lord, who shall stand? but there is forgivenesse with thee, that thou mayest be feared: Psalm 130. 3, 4. when God gives us peace of conscience; he sweetly invites us to come unto him cheerfully, and to call upon him in our wants, with a filial confidence: as Romans 8. 15, 16. whereas, without hope of attaining, who can pray cheerfully? Tolle Gubernatori spem perveniendi, & in mediis fluctibus incertus errabit; take away from the master of the ship hope of safe arrival, and being uncertain, he will let his vessel go adrift, whither wind and tide will carry her. Now for the present, our freedom from fear, is as our immunity from sin, not but that some Canaanites are still left to exercise us: but in that we are secure of victory in Christ. See Rom. 7. 25. 1 Cor. 15. 57.

V. 75. {in holiness} See 1 Pet. 1. 15, 16, 17. We must be constant all our life: it is not enough to begin well, we must serve him in holiness towards him, who searches the hearts, and righteousness and equity in just dealing with men, who are witnesses of our actions: before them also our light must shine, to God's glory, Matth. 5. 16.

{before him} Before the all-seeing God, to whom no hypocrite can be acceptable. See Psal. 16. 8.

V. 76. {goe before the face} See Mal. 3. 1. He was the voice of the crier, to prepare the way, and proclaim the presence of the King of kings, John 1. 23. the friend of the bridegroom Christ, John 3. 29. the burning and shining light, (Matth. 11. 9, 10, 11. John 5. 35.) born before Christ: and as Nazianzen orat. 42. says, τῷ προδρόμῳ λύχνῳ τὸ φῶς ἀκολουθεῖ τὸ ὑπέρλαμπρον, that most excellent light (Christ) follows (John) the foregoing light.

V. 77. {to give knowledge of salvation} This is to prepare the way of the Lord: to teach them the will of God, concerning the true pardon of their sins in Christ, which is the sum of the Gospel.

V. 78. {the dayspring} The Sun of righteousness Christ Jesus, Mal. 4. 2. the world’s sun rises from the low horizon; but Christ descended from the incomprehensible height of majesty, far above all creatures, to give us light of salvation: even from the Father: (John 3. 13.) as the beams from the sun; he had not his rising from the earth, where (as man) he was conceived and born: see John 16. 28.

V. 79. {To give light} Or to appear to: see Isa. 9. 1. Mat. 4. 16. 2 Pet. 1. 19. until Christ our light shine in our hearts, there can be nothing but deathful ignorance therein.

{in the way of peace} That is, salvation and true happiness, in our peace with God, and peace of conscience.

V. 80. {strong in spirit} In the gifts and graces of the Spirit: whereby it appeared that God prepared him to a singular office: see Chap. 2. 40, 52.

{in the deserts} The places of Judea which were least inhabited; as are great forests: the rough mountainous country, as verse 40. See 1 Kings 2. 34. 2 Kings 3. 8. Joshua 15. 61. not that John Baptist lived like an eremite, from all society of men, but in some obscure places, near Jordan: (as appears Luke 3. 3.) until he was called to preach repentance, and to baptize. See Matth. 3. 1, etc. Luke 3. 1, etc. that he might do that office to which God assigned him, in manifesting and declaring Christ now exhibited to Israel, John 1. 31.

CHAPTER 2

Verse 1. {In those days} Some say in the forty-second year of Augustus Caesar, Emperor of Rome, in the thirty-third year of Herod the Great, son of Antipater: (Epiphanius Hæres. 51. N. 22.) then came the promised Shiloh, the Messiah, the King of peace: that Jacob's prophecy might appear fulfilled, Gen. 49. 9. in that the scepter and kingly power was now departed from Judah; as also that his kingdom was spiritual, not of this world, to whose princes he would be tributary, and subject, thereby declaring, that he came not to take away the order of their government, but to establish it.

{all the world} All that which is subject to the Romans; these western parts of the world.

V. 2. {this taxing was first made} This, first, relates to other taxes following, whether under Cyrenius, as some think, or others: ἀπογραφὴ; is here, taking in writing, the poll or name of every region, city, family, and person, that they might tax, or cess them by the head: this taxing was first made, when Augustus Caesar, being desirous to know the wealth and power of his empire; (though perhaps not with any present purpose of levying moneys thereby) among others gave commission to Cyrenius to tax Syria.

{when Cyrenius was Governor of Syria} That is, Sulpitius Quirinus. See Josephus Antiq. lib. 17. cap. 15. and lib. 18. cap. 1. was Governor, ἡγεμονεύοντος, governing: there were other governors in ordinary, to whom this commission of taxing was not given by Caesar; but to Quirinus or Cyrenius, jure extraordinario: the Emperors assigned great and chief men of the Empire to this office: so Drusus, this Quirinus, and others were commissionated by Augustus, so the great Germanicus, by Tiberius, Tacit. Annal. Libro primo, etc. therefore: this ἡγεμονία, and ἡγεμονεύων, is used to import, any great power and authority in the Commonwealth: therefore in the Scripture sometimes the Roman Emperor is called ἡγεμών: so sometimes, it signifies Caesar's Deputy, see Matthew 27. 2, etc. So that Cyrenius was not now President of Syria in ordinary, as afterward, after Archelaus, when he was made Governor, both to govern that province, and to tax and levy moneys on them; whereof you may read more in Suetonius, and Dio. Roman. hist.

V. 3. {into his own city} That is, into the chief town or city of their own tribe: as the metropolis or chief city of Benjamin, was Jerusalem; of Judah, Bethlehem: thither came Joseph and Mary, though they dwelt at Nazareth of Galilee: herein appears the admirable providence of God, (who doth according to his will in the army of Heaven, and among the inhabitants of the earth, Daniel 4. 35.) by a secret instinct moving the mind of Caesar dreaming of nothing less, to give that very command which must occasion the fulfilling God's Word by the Prophet concerning Christ the Messiah's birth at Bethlehem-Judah, so men shall do God's will when they intend it not.

V. 4. {city of David} The city where David, Joseph, and Christ was born, of the lineage of David. See John 7. 42. Mic. 5. 2. Mat. 2. 5. 1 Sam. 16. 1.

V. 5. {his espoused wife} Chapter 1. 27. she is called a virgin espoused, and here an espoused wife: which is to show that Joseph had (according to the Angel's word) taken her to wife, Matthew 1. 24. who was before betrothed to him. For espousal is but marriage promised, or contracted: and marriage is espousal accomplished: therefore she is here called his espoused wife, because he had married her: he had not known her. Matthew 1. 25.

{great with child} See Matth. 1. 18.

V. 6. {while they were there} While Joseph and Mary were at Bethlehem, to be taxed, for such was the great multitude of people to be taxed, and to give in their names to the officers thereto authorized, that they could not be presently dispatched and dismissed; but here was the secret providence of God disposing of all things so, as that the truth of his promise concerning the place of Christ's nativity, might appear fulfilled.

{the days were accomplished} The time was come that Mary should be delivered; thus God used the command of Caesar, and issuing out of warrants by his officers, to summon the people to appear before them in their several cities to which they belonged, to that very end which himself had proposed, and many ages before declared by the Prophet, that Christ the Messiah of the seed of David should be born at Bethlehem the city of David: men pursue their own designs, ignorant of that which God will bring to pass thereby.

V. 7. {her firstborn} He is said to be the firstborn, before whom was none elder by the same parents, although he be the only son, after whom there is no second born, as Theophylact well observes.

{no room for them} With so great a confluence of people coming to be taxed, all the rooms of the inn were taken up; only they found room in a stable.

V. 8. {keeping watch, &c.} ἀγραυλοῦντες, that is, (as Theophylact expresses it) ἐν τῷ ἀγρῷ αὐλιζόμενοι καὶ διάγοντες, lying or being without in the fields, intending their flocks which were otherwise in danger of wild beasts, or thieves. Some would hence conclude against the ancient custom of the Church, observing the nativity of Christ on the twenty-fifth of December; supposing it improbable that shepherds would in so cold a part of the year abide with their flocks in the fields; not considering the diversities of air according to the diversity of climates, neither the vigilant industry of countrymen, when necessity requires. The learned Is. Casaubon, Exercit. 2. ad Annal. Eccles. B. An. 1. Num. 14. well advises, Quare vetusta traditio Ecclesiæ non temere nobis rejicienda, it being but a cold argument which can be grounded on this supposition, that the shepherds would watch their flocks only in summer; the same hazard and necessity of feeding being also in winter, if not greater.

V. 9. {came upon them} The Syriac interpreter gives it, came unto them: ἐπέστη αὐτοῖς. It imports such an apparition as suddenly came upon them, and unexpectedly, they little thinking of any such thing; that it might appear to be no compact.

{glory of the Lord} Such an heavenly brightness and light that the amazed shepherds might by so unusual glory, perceive that he was the Angel of the Lord: thus God adorned his messenger, to the end, the message by him sent, might deeply affect their minds, and be received no otherwise, than as from the mouth of the Lord. Had the Angel appeared with less majesty and authority (as sometimes Angels appeared) perhaps this great mystery would not have been so readily believed; we more easily credit that which we believe comes from heaven: so that this glory was here necessary for the confirmation of these witnesses' faith; who were to find the Messiah in so low an estate of his humiliation.

V. 10. {fear not} As if he had said; I am not sent unto you from an angry judge, nor with any sad message, but with joyful news: so said the Angel to Zachary, chap. 1. 13. Fear not. In great and sudden fears, the mind cannot be attentive to that which is spoken, therefore the Angel first allays their fear, that they may be enabled to make a right use of his message.

{great joy which shall be to all people} The greatest joy which ever sounded in the ears of men or Angels, as concerning a true and eternal blessedness in Christ: and that which concerns all the people of God, of all nations; all which are, or shall be, Jews and Gentiles, bond and free: all believers.

V. 11. {for unto you is born this day, &c.} For your good and salvation. So Isaiah 9. 6. unto us a child is born, unto us a son is given, &c. this is that great mystery of godliness, God manifested in the flesh, 1 Timothy 3. 16. this day, after so many ages, foretold by the Prophets, signified by the legal ceremonies, expected by the faithful; in this afflicted condition of Israel, now he is come: this day he is born: this is the day which the Lord hath made, we will rejoyce and be glad in it, Psalm 118. 24.

{in the city of David} In Bethlehem, where God promised his nativity, Micha 5. 2.

{a Saviour} See Mat. 21. 1. Christ the Lord, the promised Messiah, both signified anointed: the only Mediator between God and man, Christ our Savior, God and man: the Angel's Lord and preserver, and man's Redeemer.

V. 12. {this shall be a sign} That they might not be offended and think themselves deluded, when they should find Christ the Savior in so poor a worldly condition, the Angel prevents that beforehand, showing them how they should find him.

V. 13. {with the angel a multitude} For the more evident confirmation of true faith by so many witnesses, and their faith by so glorious a company.

{of the heavenly host} The Hebrews used to call companies of Angels מחנה אלהים machane elohim, Gen. 32. 2. 70 παρεμβολὴ θεοῦ; the tents, or host of God: and צבא השמים tseba hasshamaiim, the host of Heaven, 1 Kings 22. 19. and he is called the Lord of Hosts, Psalm 24. etc.

{praising God} Thus God would have this public service (for so their multitude made it) performed by all that have knowledge of, and interest in the birth of Christ: as to manifest his mercy and truth, so to condemn their stupid ingratitude, who perversely refuse to join in this duty: as if general precepts in God's word, right reason, and the examples of men and Angels inspired by God's Spirit, the chosen witnesses of our Savior's nativity, and for this same purpose sent by God himself from Heaven, that they might thus celebrate that day, were not sufficient warrant to lead them to imitation, and joining in a holy harmony with them.

V. 14. {Glory to God} Let God be glorified, in man's reconciliation to him. Or they congratulate and rejoice praising God for both these.

{in the highest} In Heaven; Hebr. במרום bemmarom, on high, Psal. 93. 4. So the Syriac hence has במרומא (in excelsis) bamraume.

{on earth peace} See on Luke 19. 38. and at this time all the world was at peace. By peace the Hebrews also signified, prosperity, health, and salvation, here was peace come, (and declared by the Angel) to the inhabitants of the world, through Christ now born; therefore verse 11. he is called, the Savior. See Col. 1. 13, 14. 20. this peace is here principally meant.

{good will towards men} The free mercy of God towards man and love and good will of one man towards another: whereas sinful man was at enmity with God; in Christ he is reconciled. See Rom. 5. 10. Coloss. 1. 20, 21.

V. 15. {the shepherds} Gr. the men: shepherds, that is, the men which were shepherds.

{and see this thing} τὸ ῥῆμα τοῦτο, this word: so the Hebrews put דבר dabar, a word, pro rebus verbo celebratis, as was noted, chap. 1. 37. for the things spoken, 1 Kings 17. 9, 21. etc. So here, this word signifies, this thing which the Angel told us. See verse 19. and on Deut. chap. 1. 37.

V. 16. {came with haste} Neither the hazard of their flocks, length of way, nor darkness retarded them: this faith and ready obedience, God rewarded, in their finding the Savior, to their greater joy and comfort, verse 20.

V. 17. {they made known abroad the saying} This was their faith, and sincerity, that they truly related to others those things which they had seen, and heard of the Angel concerning Christ. Thus would God propagate the glorious mysteries of the kingdom of Christ, by men so obscure and simple; to beat down the arrogance of carnal reason, so to confirm our faith. For, as Lactantius says of Christian truth, abfuit ab iis fingendi voluntas, & astutia, quoniam rudes fuerunt, etc. lib. 5. chap. 3. they had neither will nor subtlety to feign, because they were ignorant: therefore they were of the mind of those four Lepers, 2 Kings 7. 8, 9. being themselves refreshed and abundantly enriched by the Assyrian tents, they said one to another, We do not well, this day is a day of good tidings, and we hold our peace,—Now therefore come, that we may go and tell, etc.

V. 18. {wondered at those things} As thoughtful, what all these things would come to. This knowledge therefore left them more inexcusable, who thereby did not profit in the faith of Christ.

V. 19. {kept all these things} τὰ ῥήματα: that is, as Theophylact interprets τὰ πράγματα. See on verse 15. those things, the speech of the Angel, and all that which the shepherds related, and all that which now came to pass.

{and pondered them in her heart} Diligently comparing, and laying these things together.

V. 20. {the shepherds returned} To their calling and habitations.

{glorifying and praising, &c.} This is an effect of faith, and the end of our coming to Christ, and of all that spiritual and secular blessing, which God bestows on us. See Psalm 50. 15. 1 Cor. 10. 31.

V. 21. {when the eight days were accomplished} See Gen. 17. 12. Levit. 12. 3. Luke 1. 59. Thus would he be subjected to the law, that he might redeem those who were under the law, (Gal. 4. 4.) and deliver us from the curse of the law.

{his name was called Jesus} The Jews used to name their children when they circumcised them, as we do when we baptize them: God would have him named, according to the office assigned him; to declare that there is no other name under Heaven whereby we can be saved, Acts 4. 12. Neither was this done by the counsel of man but God, who sent his Angel to name him so before his incarnation. See 1. 21. Luke 1. 31.

V. 22. {days of her purification} See Levit. 12. 2, 5, 6. For though Mary was not made unclean, in her conception, but rather sanctified by the Holy Ghost and power of the Most High; yet thus ought they then to fulfill the law; which was not as yet repealed, or taken away, as it was afterward, when Christ had accomplished and fulfilled the same.

{to present him to the Lord} To dedicate, commend him to, or set him before the Lord in the place of his public worship. See Exod. 13. 12. Numb. 18. 15. Exod. 22. 29.

V. 23. {every male} This was he for whose sake all the firstborn under the Law were holy to the Lord, as Tertullian says, c. 23. De carne Christi.

V. 24. {according to that which is said} Levit. 12. 2. 6.

{a pair of turtle doves} Which offering was appointed unto them who were so poor, that they were not able to offer a Lamb, or a Sheep, Levit. 5. 7.

V. 25. {was just and devout} One that feared God, and expected the coming of the Messiah, see verse 38. and Mark 15. 43.

{the Holy Ghost was upon him} That is, the spirit of prophecy, this is here inserted, that we may know, that this testimony of Simeon concerning Christ, was not human, but divine, and the very dictate of the Holy Ghost by him.

V. 26. {that he should not see death} That he should not die, before he had seen Christ the anointed King, Priest, and Prophet, come in the flesh. See Psal. 2. 6. Isa. 61. 1. Dan. 9. 24.

V. 27. {came by the Spirit} By the secret instinct and motion of the Holy Ghost, he came not now into the temple, casually, or called, or invited thither by any counsel or command of man, but by the motion of God's Spirit, who had before revealed to him, that he should not die before he had seen the Lord's Christ, the promised and long-expected Messiah come into the world.

{when the parents brought the child Jesus} That is Joseph (the reputed father of Jesus: See Heb. 7. 3.) and Mary his mother.

V. 28. {then took he him up} With great joy did he embrace Christ in his arms, and blessed God: that is, gave thanks and praise to God for Christ, now born in the flesh, which the Spirit of God had likewise revealed unto him: for Christ in his state of humiliation was, as it were, sol in nube, not known by the testimony of carnal eyes to be the Christ, the Savior—no man can say, that Jesus is the Lord, but by the Holy Ghost, 1 Cor. 12. 3.

V. 29. {Lord now lettest thou thy servant depart, &c.} Now that you have shown me the fulfilling of your promise concerning my Savior the Messiah, whom you have given to raise up the tribes of Jacob, to restore the preserved of Israel, and a light to lighten the Gentiles to be your salvation unto the end of the earth, Isa. 49. 6. Heb. 2. 10. & 5. 9. now I willingly and cheerfully leave this present life.

V. 30. {for mine eyes have seen thy salvation} Psal. 98. Isa. 52. 10. he did before this time see Christ with the eye of faith, as Abraham did, and rejoiced: but now he saw with his bodily eyes that fulfilled which he before expected.

V. 31. {before the face of all people} As that which you will make manifest to all nations; but thus he speaks after the manner of the Prophets, concerning that which was future, as if it were present, for the infallible certainty thereof: Christ was not yet, but some time after revealed, by the preaching of the gospel, unto the nations; but he thus speaks, as of that of which he was fully assured, in its time should come to pass.

V. 32. {a light to lighten the Gentiles} A light to shine unto the Gentiles who were aliens to the covenant of God, and sat in the region and shadow of death, Matthew 4. 16. that is, ignorance and spiritual blindness: now shall he teach them the knowledge of God, and life everlasting: he alludes to Psalm 98. 2. Isaiah 9. 2. Isaiah 42. 6. and 49. 6. this is that which God promised by all the Prophets, the sum of whose words is, that all Nations of the world should look up to Christ, the only author of salvation. See John 8. 12. Coloss. 3. 5. Ephes. 5. 3. 1 Corinth. 6. 4. Acts 26. 16. Isaiah 60. 1. etc.

{the glory of thy people Israel} With whom he had a covenant; who were his adopted and firstborn, Exod. 4. 22. to them peculiarly was Christ promised: among them was he born in the flesh: see Rom. 1. 3. Rom. 9. 5. to them he first offered the Covenant of free grace in him.

V. 33. {marvelled} Not because they believed not (being confirmed by so many testimonies of the Angels, Shepherds, and Wise men) but because they apprehended an admirable concurrence of all these, declaring the truth of God fulfilled in Christ.

V. 34. {Simeon blessed them} He prayed for the success of Christ's kingdom, and Joseph's and Mary's prosperity.

{behold this child is set for the fall, &c.} This κεῖται, is set, imports not only the event, but also the decree of God: which when it is come to the execution thereof; then, as we must understand, that the free grace of God (calling and working faith in the Elect to apprehend the merits of Christ for their justification) comes between the decree of saving them, and their salvation: so, between the fall of Reprobates, and God's decree concerning them, their own corruption, and willful unbelief intercedes: so that as God justly decreed to punish them for that which he foresaw in them from eternity: So does he no otherwise execute that his counsel in time, than by a just punishment of their wickedness; and they bear no more than that which themselves have caused, and truly deserved: and so understand this place, That Christ was set or appointed for the fall and greater condemnation of unbelievers (who willfully fall upon this rock of offense which God laid in Sion) and for the resurrection and recovery of the Elect to whom he gives faith, Ephes. 2. 8. So God saves the Elect in free mercy, and casts away the Reprobate in absolute justice, whom he predestinated to just punishment, but not to sin, but for sin. See Isaiah 8. 14, 15. Rom. 9. 32. 1 Pet. 2. 8.

{which shall be spoken against} By unbelievers and wicked men, the enemies of Christ and the Gospel; who, however dissenting among themselves, yet all combine against him, as if he were the only mark for all the powers of Hell to shoot at.

V. 35. {a sword shall pierce} That is, bitter sorrows shall afflict your heart: he seems to allude to Psalm 105. 18. This he says concerning Mary's heart-grief which she should conceive for her dear Son's sufferings, to which she was conformable in a double capacity: first as a tender mother: next as a true member of his mystical body wherein his sufferings were meritorious, and sanctified hers.

V. 36. {A prophetess} That is much exercised in the holy Scriptures, and inspired of the Holy Ghost to declare things hidden, extraordinary, and unusual. See 1 Sam. 18. 10. or things to come. See Acts 11. 28. 1 Cor. 14. 3. Judg. 4. 4. 2 Kings 22. 14. this Luke inserts to show the authority by which she spoke, not as a vulgar woman; and to the same end serves the description of her.

V. 37. {departed not from the temple} Not that she was a Recluse: but this shows that she daily frequented the temple: night and day, or continually, in such acts of Religion, import a constancy, without ceasing, not without intermission. See 1 Thess. 5. 17. 1 Tim. 5. 5. Luke 24. 53. 1 Thess. 3. 10.

V. 38. {At the same instant} Gr. the same hour: see Matthew 9. 22.

{gave thanks likewise} Gr. answered in confession: confessed accordingly, as Simeon had done; agreeing in her testimony with his, who had professed Christ, now presented before the Lord, to be the promised Savior.

{and spake of him to all} She spoke of him to all them who, frequenting the temple, expected salvation by Christ: those now heard what Anna said, and probably she spoke the same elsewhere as occasion served.

{that looked for redemption} (Mark 15. 43. and here verse 25.) As now at hand, and at the door: though there was a fearful apostasy in Israel, and depravation of Religion, yet still God had his Church among them, some who expected salvation by Christ.

V. 39. {They returned into Galilee} That is, Joseph and Mary with the child Jesus, after they had been in Egypt, as Joseph was warned by the Angel, which story Matthew records, Mat. 2. 13. etc. and this Evangelist omits in pursuit of the following History; for as Epiphanius. Alog. haeres. 51. 6. well observes; God gave every Evangelist his proper task: so as that they related some things συμφώνως καὶ ἴσως with one accord and equally; thereby showing that they all drew out of the same fountain: other things omitted of all the rest, one of them rehearses, as the Holy Spirit gave him that for his part, as has been noted.

V. 40. {Filled with wisdom} With admirable wisdom showing itself in him as he grew up: this was the effect of the Deity dwelling in him, shining from under the veil of his assumed humanity; to the Deity could nothing be added: an infinite cannot increase: in the humanity he was as we in all things, without sin, Hebr. 4. 15. and so had a native ignorance of some things; from, which he grew as he increased in age: for though the Deity and humanity were but one person, yet were not the incommunicable properties of the Deity given to the human nature: the Deity was infinite, omnipresent, etc. so was not the humanity, etc.

V. 41. {The passover} See Mat. 26. 2. and Luke 22. 1. they went up to the Passover as was commanded, Deut. 16. 1. It seems Mary came up of her own free devotion, as did also Hanna, 1 Sam. 1. 2. etc.

V. 43. {Fulfilled the days} The days of the feast prescribed by the Law, Exod. 23. 15. That is, the feast of Passover, which began the fourteenth day of the first month at even, when the Paschal Lamb was to be slain, in remembrance of their deliverance out of Egypt, Deut. 16. 3. as also to prefigure Christ our Passover (1 Cor. 5. 7.) the Lamb that takes away the sins of the world, John 1. 29. to be slain in the Evening of time, Acts 2. 17. Hebr. 1. 2. 1 Pet. 1. 20. 1 John 2. 18. which we are to remember by the Supper of the Lord, 1 Cor. 11. 25, 26. until he come again. Now albeit this feast of Passover was but one day in the year to be kept; yet hereunto were joined the seven days, the feast of unleavened bread immediately following the same; which began the fifteenth day of the same month: This veiled many excellent mysteries. 1. The seven days figured the whole time of our life, wherein we must eat the bread of affliction, Deut. 16. 3. Gen. 3. 19. Acts 14. 22. 2 Tim. 3. 11, 12. 2. We must all our lifetime thankfully remember our deliverance by Christ, our Passover. 3. We must purge out the old leaven of malice and wickedness, not only for some few days, but all our days, that we may keep the feast with the unleavened bread of sincerity and truth, 1 Cor. 5. 8.

{the child Jesus tarried behind} Not out of any disobedience, but to show what his office was, to which he was designed by his Father; the Prophets foretold hereof, Isaiah 61. 1. and Christ mentioned it; chap. 4. 43.

V. 44. {To have been in the company} ἐν τῇ συνοδίᾳ the Syriac Interpreter gives cum comitibus eorum with the company or companions in the way, for they used to come up to the feasts at Jerusalem from all parts of the land in great companies; and so to return home again.

V. 45. {They returned back} Not without great perplexity of mind; that not only for loss of time, labor, and the company of their friends and kindred, but principally for fear of the child Jesus.

V. 46. {The midst of the Doctors} With the Doctors: it is an Hebraism: as c. 22. 27. it may be he sat at their feet, not in the chief seats; of which Luke 11. 43.

V. 47. {Were astonished} ἐξίσταντο properly signifies, they were out of themselves with admiration; it was beyond their understandings which they heard, in the preludium, and first relish of Christ's ministry: the same word used c. 24. 22. Budaeus interprets, ad stuporem usque eos perculerunt.

V. 48. {Thy father and I} Theophylact thinks she thus calls him in respect of the Jews, ἵνα μὴ νομισθῇ ἐκ πορνείας εἶναι, etc.; but indeed she thus called him, because though he was not his natural father, yet was he (as Epiphanius says. Ebionit. haeres. 30.) ἐν τάξει, that is, vice, or munere, a father; the Evangelist best expresses it, his supposed father, c. 3. 23.

V. 49. {My father's business} ἐν τοῖς τοῦ πατρός μου—in the things which are my father's: the Syriac gives it, know ye not that I must be, דבית אבי debeth abbi; in my father's house? that is, the temple where they found him; the meaning is, doing that which appertained to man's salvation: his purpose was to show, that though duty to parents must be observed, yet duty to God must be preferred, Mat. 10. 37.

V. 50. {They understood not the saying} For his office of a Mediator and Savior was not yet known to them, though the Angel had foretold it, Mat. 1. 21. and Zachary had prophesied it, Luke 1. 68. etc.

V. 51. {Was subject unto them} From that time till he was about thirty years old, c. 3. 23. Mark 6. 3. this subjection was not infirmitatis, but pietatis, as Ambros. in Luc. l. 2. c. 2. observes, disce quid parentibus tuis debeas, says the same, you owe to your mother's trouble, sorrow, and danger, in bringing you into the world, who when she has brought forth what she long desired, partu absolvitur, non timore; she is delivered of the birth, not her fear: many labors and cares of Parents belong to the education of children; ought not you for all these, to requite them with your obedience?

V. 52. {Increased in wisdom} As a child lege humanae naturae as Euthymius says well, he increased by little and little; for as God, he was absolutely perfect: because he assumed a reasonable soul as well as a human body; the Deity thereto united was so veiled, that the graces thereof showed themselves by certain degrees, according to the maturity of his human faculties; and so he increased in wisdom; though the fullness of the Godhead dwell in him, Coloss. 3. 9.

{and stature} ἡλικία In stature of body, the Gr. word also signifies the age. So he, as man increased in body and soul; Nam sicut carnis est aetate proficere, sic est animae sapientia & gratia profecisse. Fulgent. de myst. Mediat. ad Thras. lib. 1.

CHAPTER 3

Verse 1. {Of Tiberius Caesar} This was successor of Augustus Caesar, in whose reign Christ was born, chap. 2. 1. after Julius, and Augustus Caesar, the following Emperors were styled Caesars, as the Egyptian Kings were called Pharaohs, and Ptolemies. See Alexand. ab Alexandr. Genial. dier. lib. 1. cap. 2. Mark the admirable candor and diligence of the Evangelist in historifying the circumstances of our Savior's Nativity, and entrance into his public ministry, that the truth thereof may evidently appear: he tells in what place, what Emperor's reign, and who were witnesses, etc.

{Pilate being governor} Or Deputy, appointed by the Roman Emperor to govern that Province.

{Herod being Tetrarch, &c.} See on Mat. 14. 1. This was Herod Antipas. Joseph. de bel. Jud. l. 2. c. 4. whom Tiberius made Tetrarch of Galilee.

{of Ituraea, &c.} Hereof read Joseph. de bel. Jud. lib. 2. c. 4. & lib. 3. cap. 2. Adricomius. Theatr.: ter. s. Neptalim. 59. 60. it is a mountainous Region at the foot or mount Libanus.

{Trachonitis} This country says Jerome de locis Hebraicis, is by the Desert of Arabia, which joins to Bostra. Josephus de bel. Jud. lib. 2. chap. 4. calls it Trachon: it is a great Region beyond Jordan, lying between Palestine and Coelesyria. See also Plin. nat. hist. l. 5. c. 6.

{of Abilene} This country Adricomius Theat. Neptalim. 4. says, took its name from Abila, Abyla, or Abela, a famous city of Coelesyria near mount Libanus. Jerom de loc. Hebraic. mentions three Towns and Cities in several countries called Abela; this Evangelist would not omit Lysanias Tetrarchie because many Jews dwelt therein, in the borders of Decapolis, whence many came to hear Christ, Mat. 4. 25. Mark 5. 20. & 7. 31. See Is. Casaubon. exercit. 13. 3.

V. 2. {Annas and Caiaphas being the high priests} There were three degrees of ministers under the Law; Priests, Levites, and Nethinim: over these the high Priest was chief; and that office was successively tied to the line of Aaron's firstborn, all the rest of his posterity were Priests: but there was to be but one high Priest, at whose death another was still to succeed: that two are here named high Priests together; some think that the Grecian Kings, at their pleasure made high Priests to officiate by the year, not for life. V. Shindler lex. Pent. in כהן others impute this disorder and violation of God's Law concerning the perpetuity of this office in one man during life, to the power and covetousness of the Romans. But for better resolution we must consider that the high Priest had also his suffragan, or סגן sagan, who in case of the high Priest's pollution, performed his office: Such was Zephaniah, Jer. 52. 24. the high Priest himself was called כהן הראש cohen harosh: ἱερεὺς ὁ μέγας 2 Kings 22. 8. and ἱερεὺς πρῶτος, 2 King. 25. 18. the first or chief high Priest: or כהן הגדול cohen hagadol, the great high Priest; the suffragan, who also was called high Priest, was styled כהן משנה cohen mishne. ἱερεὺς ὁ δεύτερος 2 Kings 25. 18. or as some read, υἱὸς τῆς δευτερώσεως, as we give the second Priest, Jer. 52. 24. The second priest, that is, suffragan or vicar, so was Caiaphas here suffragan to Annas his father-in-law, who was the high Priest; but the Evangelist, John 18. 24. after their vulgar manner of speaking, calls him τὸν Ἀρχιερέα. See Jos. Scaliger. Proleg. in Euseb. Is. Casaubon. Exercit. 13. 4. and D. Godwin. Moses and Aaron. l. 1. c. 4. See note on John 18. 13.

{the words of God} That is a special revelation and command to execute his office, Luke 1. 80. without which he might not have baptized. See John 1. 33. see also Hebr. 5. 4, 5. I would the Anabaptists would thoroughly examine their own consciences, who sent them to re-baptize; and that they would no longer deceive others, and themselves.

V. 3. {And he came} Out of the desert into the inhabited places, that he might execute his charge in preaching repentance unto the people for the remission of sins. See Mat. 3. 1. Mark 1. 4.

V. 4. {The voice of one crying, &c.} Isai. 40. 3. See on Mat. 3. 3. and on John 1. 23.

V. 5. {Every valley shall be filled} All impediments shall be taken away, so that the way of God and eternal life by Christ, shall be plain and evident to him that believes; which by the works of the Law, as it was obscure under those shadows, so also impassable by reason of the infirmity and corruption of flesh and blood. Rom. 3. 20. Gal. 3. 11, 12. Rom. 9. Rom. 8. 2, 3.

V. 6. {All flesh shall see} See chap. 2. 30. All sorts of men to whom Christ the Savior of the world shall be preached and revealed. See Psal. 98. 2. Isai. 52. 10. Acts 10. 35.

V. 7. {generation of vipers} See on Mat. 3. 7. That is, as Gregory hom. 20. interprets, Malae soboles malorum parentum actionem imitantes, wicked children imitating their wicked parents.

{to flee from, &c.} See on Mat. 3. 7.

V. 8. {bring forth fruits} See on Mat. 3. 8.

{Abraham to our father} See on Mat. 3. 9. Which prerogative, similitude of manners may rather claim, Quam ordo majorum says Ambros. in Luc. lib. 2. cap. 3. than order of parentage.

{of these stones} See on Mat. 3. 9. Gregory understands by stones, cordia Gentilium, the insensible hearts of the Gentiles, not apprehending the things of God, Hom. 20. So Ambros. in Luc. l. 2. c. 3. understands here aedificationem ecclesiae, the edification of the Church of Christ, consisting of living stones, 1 Pet. 2. 5. and those principally of the Gentiles to be converted.

V. 9. {The axe is laid to the root of the trees} See on Mat. 3. 10. the metaphor showed them, that the instruments of their destruction (such as were Titus and Vespasian) were near, and should quickly execute; except they repented: the axe is laid to the root, cum tota simul progenies cum parente tollitur. Greg. hom. 20. when the whole progeny is cut up with the parent: which judgment then threatened the Jewish nation, and long it was not, before it came upon them.

V. 10. {What shall we do?} Their hearts being touched, with John's preaching they inquire (as Peter's hearers also did Acts 2. 37.) what they should do? as if they said, what fruits must we bring forth, that we may flee from the anger to come, having heard the severe doctrine by him delivered concerning their destruction, and the remedy to prevent the same, by him also proposed; to wit, repentance, and the fruits thereof, verse 8. they now desire to be informed further, and more particularly concerning the same, as to particular callings, and duties thereof in order, to escape God's judgment and be saved.

V. 11. {He that hath two coats} As Ambrose says, to those several sorts of men he gave an answer, singulis conveniens, omnibus unum; convenient to every particular one, but in substance it was but one precept; that is concerning mercy and charity, which is plenitudo virtutum: the fullness of virtue: the most acceptable fruit of repentance, without which, all religion is vain, and the anger of God hangs over men. See 1 Cor. 13. 1. Jam. 1. 26, 27. & 2. 14. 1 John 3. 17. 1 John 4. 20. John 13. 35.

V. 12. {Publicans to be baptized} These were officers who received tribute, and custom for the Romans. See on Mat. 9. 10. and Mat. 5. 46. this office was erected among the Jews after that Pompey had subdued them (where see Joseph de bel. Jud. l. 1. c. 5.) and they became tributary to the Romans, about threescore years before the birth of our Savior: of Publicans Cicero and other Authors make often mention.

V. 14. {Exact no more, &c.} He taxes the unjust exactions whereby such men commonly grieve the people: therefore chap. 19. 8. Zaccheus in his conversion, proclaims restitution, without which (where there is any ability) can be no true repentance: not that the office was unlawful, but because oppression and religion are inconsistent: therefore, of many sins whereof John Baptist might have admonished them, he instanced only in that to which they were commonly given, and which cannot stand with charity and equity; without which, faith is dead, and all religion counterfeit.

V. 14. {Do violence to no man} Or put no man in fear by your violence, and ravages.

{your wages} Let your pay, and allowance of victual, apparel, or appointed quarter content you: extort no more: If Christian discipline had disallowed all wars, it should have been told these that asked counsel, ut abjicerent arma, that they ought to lay down their arms. Augustine Marcellin., ep. 5.

V. 15. {People were in expectation} Or in suspense: Considering the unusual austerity and excellency of John, they began to have hope that he was their long expected Messiah. So the Syriac expresses this προσδοκῶντος, by the word סבר Sebar: which signifies hope: as also סברא Sabro, Acts 24. 15. 1 Tim. 5. 5. etc. also it signifies joyful tidings, the Gospel, etc. Luke 2. 14. Mat. 4. 23. etc.

V. 16. {I indeed baptize you with water &c.} Meaning that he administered only the external sign and Sacrament, but Christ would give the inward effect thereof, for the washing away their sins. See on Mat. 3. 11. Mark 1. 8. John 1. 26. Acts 1. 5. Acts 11. 16. & 19. 4.

{and with fire} Meaning that Christ would cleanse them from their sins, as fire does the gold from dross. See Acts 2. 3.

V. 17. {Whose fan is in his hand} See on Mat. 3. 12. the preaching of the Gospel is as a fan in Christ's hand: before the truth is preached, all seem one confused heap; chaff and wheat, good and bad are undistinctly one mass in the Church: it is the fan which separates the chaff: thus he showed the Jews, that there was now coming a purging blast of the truth to be preached, which should make them fly out of the Church, as chaff out of the floor, in which they with their many corruptions had hitherto but filled up a place: this separation Christ begins here, which shall be perfected in the life to come; and it is to be understood concerning the effect of the word preached, which proves a Savour of life unto life to some, and a Savor of death to death to others: it edifies and comforts some, and enrages others to a heat of persecution of Christ's Ministers; concerning the final and absolute separation to life or death eternal, we may not here pronounce (of that he says Mat. 13. 30. Let both grow until the harvest, &c.) That we now see by woeful experience, many separating from us, let none be offended: the wind blows out the chaff from the floor, not the good grain, as Cyprian. de simpl. praelat. tract. 3. says let those of light faith, as much as they will, flee away with every breath of temptation eo purior massa frumenti in horrea Domini reponetur, said Tertullian de praescript., chap. 3. the more pure heap shall be laid up in the Lord's granary the Church; some of Christ's disciples taking offense at his words (John 6. 66.) separated: do we wonder that some depart from his Church? these things show us to be Christians which we suffer according to the example of Christ; they went out from us, they were not of us, 1 John 2. 19.

V. 18. {Many other things} This Evangelist writes only the sum of John's preaching, as much as might demonstrate him to be the fore-ordained messenger to prepare the way of Christ, to whose History he addressed his discourse. See Mat. 3. 1. The Spirit of God was not solicitous by the Scriptures to satisfy man's curiosity; but to reveal therein that which is sufficient to make the believer wise to salvation. See Joh. 20. 30, 31. Joh. 21. 25. 2 Tim. 3. 16, 17.

V. 19. {But Herod} See on Mat. 14. 3. and Mark 6. 17.

V. 20. {Added yet this above all} This bloody fact helped to fill up the measure of his sin, in that being incensed against the word of God, he revenged himself on the Minister thereof as on an enemy: a sad document to all persecutors of Christ's Ministers, would they understand it.

V. 21. {Jesus also being baptized} See on Mat. 3. 13. Mark 1. 10. John 1. 32. he would be baptized, non mundari volens, sed mundare aquas—says Ambros. in luc., lib. 2. cap. 3. not to be cleansed, but to cleanse the waters, that they being made clean by the flesh of Christ who knew no sin, might have baptismatis jus—an ordinance, and right to baptism.

V. 22. {Like a dove} See on Mat. 3. 16. John 1. 32. Why like a dove? (says Ambros.) simplicitatem enim lavacri requirit gratia. Our baptism enjoins us to be simple and harmless as doves.

V. 23. {About thirty years of age} At which age the Priests were to enter into their function, Num. 4. 3, 35. etc.

{being (as was supposed) the son of Joseph} For Christ as man, had no father; as God, no mother; as it is said of Melchisedec his type, Heb. 7. 3.

{Son of Eli} Luke ascends from the last father to the first, and Matthew contrariwise descends; extending his rehearsal no further than to Abraham; to assure the Jews of God's promise in Christ fulfilled to them. Luke rehearses to Adam, to assure the Gentiles also of their interest in Christ, for as much as they were the sons of Adam, though not of Abraham. Note also that the Jews reckoned their genealogies, not only by the natural, but also by the legal descents: and that whereas divers men had two names: one of the Evangelists reciting one, and the other another, they yet agree in the same person.

V. 31. {son of Nathan} Zach. 12. 12. 2 Sam. 5. 14. 1 Chron. 3. 5.

V. 32. {son of Booz} Ruth 2. 1. and 4. 18.

{Son of Naasson} 1 Chron. 2. 10.

V. 34. {son of Thara} Genesis 11. 24. 26.

V. 36. {which was the son of Cainan, which was the son of Arphaxad} Moses says Arphaxad begat Sala, Genesis 10. 24. but this Evangelist reckons Cainan between Arphaxad and Sala. For the reconciliation of these places, and the better understanding thereof, consider,

1. That all the word of God is infallibly true, and without all contradiction, John 17. 17. 2 Tim. 3. 16. though we understand not some; neither how to reconcile others of them.

2. That not one jot, or tittle of the Scriptures, in matter of substance, has passed away, or ever shall, until all be fulfilled, Mat. 5. 18. Luke 16. 17.

3. That some persons mentioned in holy Scriptures were binomii, such as had two names: so Esau was also called Edom, Gen. 25. 30. Gen. 36. 1, 8. Jerom. adversum Helvid. instances in Raguel Moses' father-in-law, called also Jethro. So also in Gedeon; Ozias, etc. So was Simon also called Peter, John 1. 42. Joseph was also called Barsabas, and surnamed Justus, Acts 1. 23. So Simon was called Niger. So Judas was surnamed Barsabas, Acts 15. 22. Some think Shem was called Melchisedec.

4. That God's Spirit in opening the truth of holy Scriptures (as Lactantius well noted, lib. 2. cap. 9.) would have us know those things which concern life eternal, and the means thereto; other things he omitted or caused to be abridged. See John 20. 30, 31. John 21. 25. therefore Matthew omitted 3. descents, Mat. 1. 8. where it is said, that Joram begat Ozias: Ahaziah, Joash, and Amaziah, are omitted. See 1 Chron. 3. 11, 12. See note on Mat. 1. 8. so Christ is called the Son of David, Mat. 1. 1. you must understand that many generations and forefathers according to the flesh, came between. So Luke 1. 5. Luke 13. 16. etc. It is probable which some say; that seeing Matthew proposed to mark a threefold state of Israel from the promise made to Abraham concerning Christ, unto the time of his coming in the flesh; he reckons three times 14 generations; within which compass holding himself, he was not curious of choice, but indifferently mentions holy and wicked, and so many in succession; his principal scope being to show the truth of God's promise fulfilled in Christ's incarnation. And certainly Moses also intending to show how God ever had his Church, and to declare the truth of his promise concerning Christ, principally took care to show in what line the Church continued; neither reckoning all the Saints which were in that line, nor them only which were holy; nor all descents in a direct line, without intermission of any person.

5. There are many elliptical and short speakings in Scriptures: so that the interpreter must necessarily insert the word, or words there understood, as Luke 7. 11. ἐν τῷ ἑξῆς understand ἡμέρᾳ: which the Syriac inserts; or καιρῷ as it seems Theophylact does, reading ἐν τῷ ἑξῆ: deinceps, as chap. 8. 1. ἐν τῷ καθεξῆς. So John 5. 36. I have witness, μείζω τοῦ Ἰωάννου; that is, μείζω τῆς τοῦ Ἰωάννου as the learned Beza notes: the full speech must have been μείζω τῆς μαρτυρίας τοῦ Ἰωάννου: greater than that testimony of John. So Acts 15. 5. ἐξανέστησαν δέ τινες, there εἶπον (they said) is understood. So Mat. 21. 30. The second son said, ἐγώ; understand ἀπέρχομαι, or ποιήσω, I will go, or will do so. So Mat. 1. 6. ἐκ τῆς τοῦ Οὐρίου where γυναικὸς and the word γενομένης are to be understood: Uriah's wife, which became David's. So Rom. 11. 4. τῇ Βάαλ, that is, τῇ εἰκόνι τοῦ Βάαλ. So Mark 14. 43. παρὰ τῶν Ἀρχιερέων: understand πεμφθέντες or ἀπεσταλθέντες, sent from the high Priests. See Acts 9. 11.

6. That the article ὁ, is sometimes put to signify that which is, or is called something notable, Mark 15. 16. ὅ ἐστι πραιτώριον, which is called the Pretory: sometimes that word is expressed: as, Luke 21. 37. τὸ ὄρος τὸ καλούμενον ἐλαιῶν, that is, τὸ ὄρος τῶν ἐλαιῶν: as, Mark 11. 1. Luke 22. 39. of which ellipsis of the word הר, we read also 2 Sam. 15. 30. Sometimes the Greeks double the article, and propose it to both names, John 1. 42. John 6. 69.

7. For conclusion then (seeing all the Scripture is infallibly true, and no jot thereof may pass away) we must understand that (whereas Luke here names Cainan, between Arphaxad and Sala, which Moses in the same genealogy does not, Gen. 10. 24.) Moses in that epitome of History, saying Arphaxad ילד jalad 70. ἐγέννησε begat Sala, must be no otherwise understood, than Mat. 1. 8. Joram (ἐγέννησε) begat Ozias: not immediately, but as one of his progenitors: as 1 Chron. 3. 11. etc. or as the whole series of this genealogy is elliptical υἱοῦ being so often understood: So may we here understand καλουμένου; as if we read Ἔβερ τοῦ Σαλὰ, τοῦ καλουμένου Καινάν. Eber the son of Sala, who was also called Cainan; and so this article τοῦ may here be understood, as set to distinguish this surnamed Cainan, from his ancestor of the same name mentioned, Gen. 5. 9, 12, 13, 14. and here verse 37. or if we understand here λεγομένου, it may only point out the vulgar error, which it may be the mistake or corruption of the 70. Interpreters brought in; that being then the vulgar and commonly received translation of the old Testament into the Greek tongue; and so may the Syriac reading here be understood, shala בר קינן bar Kainan, that is, דמת קרא בר קינן demeth kere bar Kainan, which is called the son of Cainan: ever necessary in difficult genealogies, is that rule of the Apostle, 1 Tim. 1. 4. that we give not heed to endless genealogies, which minister questions, rather than godly edifying which is in faith: the end of the commandment being charity out of a pure heart, and of a good conscience, and of faith unfeigned. See also Tit. 3. 9. These things are written that we may believe, that Jesus is the Christ the Son of God, and that believing, we may have life through his Name. John 20. 31.

{The son of Sem} Gen. 11. 10. etc.

V. 37. {the son of Methusala} Gen. 5. 21. etc.

V. 38. {the Son of God} God is the universal Parent, and Creator of all men. See Deut. 32. 6. 18, 19. But Adam's parentage extended to God his Maker, who had not (as all other mere men) any human Parent: therefore the Syriac reads דמן אלהא demen elho, who was of God.

CHAPTER 4

Verse 1. {Jesus being full of the Holy Ghost} Whose fullness dwelt in him from the time of his conception: but the graces thereof were now more fully revealed, when he began to execute the office of the Messiah: and hence we all receive, John 1. 16.

{from Jordan} After his baptism there, Matthew 3. 13. etc. Mark 1. 9.

{led by the Spirit} See on Mat. 4. 1. Mark 1. 12. Christ's temptation and fasting presently follow, and are adjoined to his baptism; as to teach us to expect Satan's fiercest charges when we give our names to Christ, and set our hearts to seek the Lord in newness and holiness of life; so how we must prepare and arm ourselves to resist temptations. See Mat. 26. 41. Mat. 17. 21.

V. 2. {Forty days} See on Mat. 4. 2. Mark 1. 13.

{tempted of the devil} Mat. 4. 3. He was in the wilderness forty days, where the devil tempted him: he was manifested that he might destroy the works of the devil: therefore he presently began his combat with him that he might overthrow his kingdom: he would not exceed the fasts of Moses and Elias; some think it was that Satan might not suspect him to be greater than they; Theophylact, Euthymius, lest otherwise, says Chrysostom, ἄπιστος ἔδοξεν εἶναι ἡ τῆς σαρκὸς ἀνάληψις, his assumption of flesh, should seem incredible. So also Theophylact, on Mat. 4.

{eat nothing} See Mat. 4. 2.

V. 3. {If thou be the Son of God} Thus Christ presently after his baptism is tempted, showing us therein, that Satan's temptations most rage in the sanctified; quia victoria ei est magis exoptata de sanctis. Hilar. in Matth. canon. 3. because he most desires victory over the Saints: others, ut captivos & victos contemnit & praeterit, &c. Cyprian. l. 1. ep. 1. he passes by as captives and conquered people, of whom he is already secure and assured.

{command these stones, &c.} See on Mat. 4. 3.

V. 4. {it is written} Deut. 8. 3.

{word of God} The meaning is by the Ordinance and Providence of God; whereby he enables the creature to nourish man. See Mat. 4. 4. 1 Tim. 4. 5. Gen. 1. 29.

V. 5. {taking him up &c.} Mat. 4. 8. That he showed Christ here, all the kingdoms of the world in a moment, declares that this showing, was by a vision: otherwise all could not have been under view in a moment, as here it was.

V. 6. {that is delivered unto me} This he spoke of his own, as a lying spirit, John 8. 44. for he can do no more than God permits him, (Rev. 13. 7.) neither in giving nor taking away. See Psal. 75. 6, 7. Mat. 6. 27.

V. 7. {worship me} Or, fall down before me: this the sacrilegious impudent spirit says, that failing in his other assaults, nunc vel ambitione corrumperet, Hilar. can. 3. he might (as he did the first Adam) corrupt him by ambition: it was ambition which cast him out of heaven; in which sin he still continues; affecting the honor due to God alone, in that he would have us serve and worship him; as idolaters do, 1 Cor. 10. 20. 2 Chron. 11. 15.

V. 8. {get thee behind me} Avoid and get you gone.

{it is written} Deut. 6. 13. & 10. 20. And so must we learn to quench all the fiery darts of the wicked, and to resist Satan with the sword of the Spirit, which is the word of God, Ephes. 6. 16, 17.

{him only shalt thou serve} Christ interprets Moses' words, by adding him only, &c. because this is the true worship of God, to serve him only, and no creature with him. See Rev. 19. 10. and 22. 8, 9. Mat. 4. 10. this is an excellent shield against ambition caret enim ambitione religiosa devotio, Ambros. in Luc. l. 4. c. 4. religious devotion is free from ambition.

V. 9. {brought him to Jerusalem} See on Mat. 4. 5.

{cast thyself down} Thus he tempts: persuading men to hurt themselves, because without their own consent, he can neither hurt them nor compel them to do any evil: the consent of the corrupted will is in every act of sin.

V. 10. {For it is written} Psal. 91. 11. Thus the devil (as impious heretics his disciples) perverts Scriptures, either citing part, and leaving out the rest, as here he leaves out (to keep thee in all thy ways: not in any evil way) or misinterpreting and misapplying them to their own destruction, 2 Pet. 3. 16. The Scripture says not, cast thyself down, this Satan adds. Irenaeus l. 5. c. 3. See Nicet. com. in Gr. Nazian. orat. 40. n. 11.

V. 12. {Thou shalt not tempt the Lord} Deut. 6. 16. Matthew 4. 7.

V. 13. {for a season} For he set upon him furiously in his passion. See Luke 22. 53. John 14. 10. in which last assaults, he came not (as Ambros. says) tentaturus, sed aperte pugnaturus; not to tempt, but only to fight.

V. 14. {in the power of the Spirit} That is, supported in that journey by divine power: so that he came speedily, by the same spirit, by which he was sustained without meat, forty days in the wilderness; and with which he was abundantly furnished for the execution of his Ministry.

V. 15. {in their synagogues, &c.} That is, in their Churches, wherein they met to hear the Lectures of the Law every Sabbath-day, Acts 15. 21. Jerusalem was the place which God had chosen for his Temple, sacrifices, and other public worship, there only to be performed.

{glorified of all} δοξαζόμενος, That is, magnified, admired, and praised, as for his doctrine delivered with divine power and authority, beyond the manner of all other teachers, Mat. 7. 28, 29. and here, verse 32. so also for his miracles, whereby he confirmed the same: by doing good to all, and in this (all) we must understand the most part: or excepting those, who out of envy, and the spirit of contradiction, distasted anything that was good: all others glorified him: the present praised him, and the absent celebrated his fame.

V. 16. {on the sabbath-day} See note on Mat. 12. 1. and Luke 6. 1. Mat. 13. 54.

{and stood up for to read} As the manner was to read some portion of the Law and the Prophets every sabbath-day. See Acts 13. 15. and 15. 21.

V. 17. {There was delivered unto him} By some officer of that synagogue; according to the custom, to show (says Ambros. in Luc. l. 4. c. 4.) that it was himself who spoke in the Prophets; and to repel their sacrilegious perverseness, who say that there was one God of the old Testament, and another of the new, etc.

V. 18. {the spirit of the Lord is upon me} See Isaiah 61. 1. The fullness of the spirit; all the gifts thereof: not by measure, as it was on the Prophets and Apostles, and is on the faithful Ministers, in some good measure to enable them to their office and ministration. See Isaiah 11. 2. John 3. 34. Col. 2. 9.

{because he hath anointed me} That is, endued me with graces, and assigned me thereto; the spirit resting on Christ, appeared by the effects to us-ward, and of whose fullness all we have received, grace for grace, John 1. 16.

{to the poor} He calls them poor, who had not yet tasted of the riches of his grace, and the poor in spirit; as Matth. 5. 3.

{to heal the broken-hearted} Those who have deep remorse for their sins, and terror of conscience to repentance: such he calls to him, Mat. 11. 28. See Isaiah 63. 2. Psal. 147. 3.

{deliverance to the captives} To those who were held captive of Satan and sin (such as we all were by nature, Ephes. 2. 3. Rom. 7. 14.) this he did when he preached and proclaimed the new covenant of God, that is, free remission of sins to those who believe in him: that he has fully satisfied God's justice for us: this whosoever truly believes, is by the same spirit (working faith and obedience in him) manumitted, and set at liberty from the kingdom of sin and Satan; although yet they exercised some tyranny over him in this present life. See John 8. 36. Rom. 6. 13, 14, 18.

{recovery of sight to the blind} That is, spiritual illumination to them who were as yet ignorant of Christ the true light: see chap. 1. 78. Mat. 4. 16. for so he discovered himself in deeds, that they might see him present in his works, of whom they used to read in the books of the Prophets. Hilar. can. 3. in Matth. See also Mat. 11. 5.

{to set at liberty them that are bruised} The meaning is, to free them who are burdened with sins, who wrestling under their heavy weight, have not of themselves, strength to shake them off: who are thoroughly humbled with the sense of their sins, and miseries: see Mat. 11. 28.

V. 19. {the acceptable year} He alludes to the year of Jubilee, Levit. 25. 10. etc. signifying the time of grace, and reconciliation, wherein God sets us at liberty in Christ, and shows his special goodness on mankind.

V. 20. {he gave it again to the Minister} Of that synagogue, of whom he had received the same. It is said here, πτύξας τὸ βιβλίον—closing the book; that is, rolling it up again; for they then used to write their books in vellum or parchment, which they rolled up. See hereof on Mat. 1. 1.

{and sat down} It seems it was then in use for teachers to sit, or stand, as occasion required, Acts 13. 16.

{were fastened on him} With desire to hear how he would interpret the place of Scripture which he had read unto them: as also for the fame they had heard of him; who without study, and ordinary means, became so incomparable a teacher. See John 7. 15.

V. 21. {this Scripture is} Or has been fulfilled in your ears; meaning, that the same scripture which by his reading, had sounded in their ears, was fulfilled, in his preaching: he being that person of whom the Prophet there spoke.

V. 22. {all bare him witness} All approved and commended his preaching, as extraordinary and admirable.

{gracious words} Or words of grace: which by a divine sweetness drew their affection, with secret influence, and persuasion of the Holy Ghost wherewith he was filled, John 1. 14. see Psal. 45. 2. Cant. 4. 3. Isaiah 50. 4.

V. 23. {Physician heal thyself} If you can do anything, show your power here in your own country; for he had done no miracle there: see Mark 6. 5. and here verse 25.

V. 24. {No Prophet is accepted} See Mat. 13. 57. Mark 6. 4. John 4. 44. As if he had said; as the Prophets were contemned in their own country: so am I here, and therefore, wonder not that I do fewer miracles here than in other places; you may thank yourselves for this: you contemn me and my ministration. This shows that God there withholds his graces, where his Ministers are contemned or undervalued.

V. 25. {many widows} See 1 Kings 17. 9.

{shut up} When it rained not in three years and six months, Jam. 5. 17. that which is said, 1 Kings 18. 1.—the word of the Lord came unto Eliah in the third year, &c. understand of the third year of his living at Zarephath: for it rained not on the earth by the space of three years, and six months, Jam. 5. 17.

V. 26. {unto Sarepta} God oftentimes prefers strangers before them of the household; for he is debtor to no man; therefore the men of Nazareth could not reasonably claim any privilege in Christ, because they believed not as others did.

V. 27. {and many lepers were in Israel} See 2 Kings 5. 14. This appears in those four lepers whom hunger emboldened to venture upon the tents of the Assyrians beleaguering Samaria, in the Prophet Elisha's days, 2 Kings 7. 3. etc.

V. 28. {were filled with wrath} As commonly it comes to pass among formal hypocrites, when their sins and punishments are touched and spoken of.

V. 29. {and rose up} ἀναστάντες, rising up, and dismissing the assembly: going out of the synagogue, they thrust him out of the City.

{unto the brow of the hill} To the cliffside, there to destroy him, by casting him down.

V. 30. {But he passing through the midst of them, &c.} He escaped miraculously out of their hands, which probably he did, not by making himself invisible, or any ways changing the essential properties of his body; but by his Divine power, making himself way through the midst of his enemies, See Psalm 18. 29. and that as says Theophylact, οὐ τὸ παθεῖν φεύγων, ἀλλὰ τὸν καιρὸν ἀναμένων; not to avoid suffering (for which he came into the world) but waiting for the appointed time, for his hour was not yet come; John 8. 59.

V. 31. {He came down to Capernaum} Being so evilly and unworthily entreated at Nazareth he did not command fire from Heaven, nor pestilence to destroy them; but leaving all to him that judges righteously, in pursuit of his ministry he goes to preach the Gospel at a neighboring city.

V. 32. {for his word was with power} That is, full of majesty and convincing authority: so that it smote the consciences of the hearers, with an awful reverence and fear: as Matthew 7. 29. Mark 1. 22.

V. 33. {and in the Synagogue, &c.} See Mark 1. 23.

V. 34. {let us alone} ἔα, Away, Syr. sine me; suffer me, or let me alone.

V. 35. {had thrown them in the midst} Had thrown the possessed man in the midst of the people present.

V. 36. {what a word is this?} τίς λόγος, etc. what thing is this? what power is it, which with a word can do these things? See Matth. 8. 27. Mark 1. 27.

V. 37. {the fame of him went out} One telling another what admirable things they had seen him do: and thereby God confirmed the Gospel, and drew men to Christ, that they might believe and be saved.

V. 38. {and he arose out of the Synagogue, &c.} See on Matt. 8. 14. Mark 1. 30.

V. 39. {stood over her} He stood by her; and took her by the hand to lift her up, whom he immediately cured.

V. 40. {When the Sun was setting} See on Matthew 8. 16. and on Mark 1. 32.

V. 41. {and the devils} Mark 1. 34.

{thou art Christ the Son of God} The devils confessed him in hope thereby to bring him into suspect with the multitude, therefore Christ forbade him to testify of him: for as Tertul. advers. Marcion. l. 4. c. 8. says, Christ would have men, not unclean spirits to acknowledge him to be the Son of God: he had sent those before him, who were to manifest him, utique digniores praedicatores; that is, more worthy Preachers.

{to speak} Or to say they knew him to be Christ.

V. 42. {when it was day} See Mark 1. 35.

V. 43. {I must preach} Mark 1. 37. shows the occasion of these words; all men seek for thee, said the Disciples to Christ: therefore he said unto them, I must preach, etc. he was not sent for one City only, but to be a Savior of the world.

V. 44. {in the Synagogues of Galilee} Herein he gives us an example of obedience to God; in that he, who might have lived in honor and ease in Capernaum, would with much labor and hazard, travel about to preach the Gospel, and gain souls to God.

CHAPTER 5

Verse 1. {And it came to pass} See Matthew, 4. 18. Mark 1. 16.

{the people pressed on him} ἐπικεῖσθαι sometimes imports to be instant, or importunate: as Luke 23. 23. where it is said of the multitude of the Jews, requiring Christ to be crucified, οἱ δὲ ἐπέκειντο—at illi imminebant, &c. yet here it signifies a pressing near to, or thronging upon him to see and hear him.

{lake of Gennesaret} Which for the greatness, was called the sea of Galilee Matt. 4. 18. Mark 1. 16. Genesareth was a City in the tribe of Nephtali; which Herod beautified with munificence in buildings, and called it Tiberias, in honor of Tiberius Caesar: hence the adjacent region near Capernaum and Bethsaida, Mark 6. 53. as also this lake was so called. John 6. 1. It was anciently called כנרת Cinneret, and כנרות Chinneroth, Deut. 3. 17. Numb. 34. 11. Josh. 12. 2. and Chalde גינוסר Ginosar. from the corruption of both words, it was called Genesareth. See on John 21. 1.

V. 2. {standing by the lake} That is, lying near the shore: this manner of speaking is usual with Seamen, concerning a ship under sail; wherefore they say, she stands for the shore; or such and such a place: and the Latins used to call a road, where ships used to lie at anchor, stationem, statio male fida carinis.

{and were washing, &c.} To lay them up to some other time: as being for present without hope of taking anything after so much labor lost.

V. 3. {And taught the people} This Evangelist says not what he taught, but Matt. 4. 17. It appears that the sum was, repent, for the kingdom of heaven is at hand.

V. 4. {Let down your net, &c.} By this miracle, he will show his newly called Disciples his power, that they might not be offended at his poverty and form of a servant, which others contemned and despised.

V. 5. {Master, we have toiled, &c.} ἐπιστάτης properly signifies him that is chief governor or ruler.

{at thy word} According to your word: at your command, because you would have us so to do.

V. 6. {A multitude of fishes} So Christ blessed their labor; to teach them to depend on him, and his commands.

V. 7. {Began to sink} That is, as the Syriac reads: they were near sinking, here appears an evident motive and cause of the Disciples so soon leaving their ships, nets and callings to follow Christ, for they heard his admirable Doctrine, which they thus saw confirmed by miracle. See verse 9. 10.

V. 8. {Depart from me} This spoke he out of conscience of his own vileness, and the Divine presence of Christ. See 1 Kings 17. 18.

V. 9. {Astonished, and all that were with him} Not only Peter, but the rest were amazed to see the draught of fishes; apprehending a divine power in that work: therefore feared they the presence of Christ, by whose command all was done.

V. 10. {Fear not, from henceforth thou shalt catch men} To comfort them, he declares what shall be the effect of his presence; that they should thereby be enabled by preaching the Gospel, (which is that great draught-net of God's Kingdom, Matthew 13. 47.) to draw men out of the bitter floods of sin to life everlasting; hereto Christ enabled them as he promised, Matt. 4. 18. all our sufficiency is of God. 2 Cor. 3. 5. who therefore did call, and so now can all ignorant men, to an effectual and powerful Ministry of the Word to save souls: but whom he thus calls, he does miraculously make able Ministers of the New Testament, 2 Cor. 3. 6. which when the false Apostles, (who pretend to extraordinary calling) can make appear, that God has wrought in them, we shall believe they are indeed called to preach the Gospel: one thing is certain, Christ never called any idiot or unlearned man (to this Office) to leave him such, but to show a miraculous power in enabling him to that, to which he called him, though Christ said this to Peter, (who it seems out of deeper sense of his own sins, and the Majesty of Christ shining in this miracle, prayed Christ to depart from him) yet it was a common grace here promised to them all; and so no prerogative of Peter; though Christ addressed this comfort by name to Peter whom he saw most afraid.

V. 11. {Forsook all and followed him} They were called to be Disciples before, John 1. 39. but now to be Apostles: therefore, though after their first hearing Christ, they returned to their calling again; yet now they leave all, and follow Christ in the Ministry of the Gospel.

V. 12. {And it came to pass} See Matthew 8. 2. Mark 1. 40.

{full of leprosy} This disease was somewhat common in these Eastern parts, and very hard to be cured: so that when Christ (by his Word and putting forth his hand to touch him) cured it immediately, the power of his Godhead appeared, which could as easily repair, as create by his Word: See Matthew, 8. 3. etc.

V. 13. {And touched him} For, as Tertullian says, adv. Marcion. lib. 4. cap. 9. he touched him à quo etsi homo inquinari potuisset, Deus utique non inquinaretur. By whom though man might be made unclean, God could not.

V. 14. {Charged him to tell no man} For the time was not yet come that Christ would be glorified, being now in the form of a servant: and lest men who were not yet well acquainted with his Doctrine, should too much depend upon miracles.

{goe and shew thyself to the Priest} He would not dissolve the Law, yet in force, but leave them more inexcusable, in that seeing the miracle, they would not believe in Christ, See Leviticus, 14. 4. 10.

V. 15. {So much more went there a fame of him} They the more admired, and spoke good of him, because they perceived that he did these miracles, neither for gain nor applause of men.

V. 16. {Withdrew himself} He withdrew himself from the multitude which followed him, lest he might seem to affect popular applause, or to move or occasion sedition against the civil magistrate; as also sometimes to rest from labor of preaching and going to and fro to heal the sick and infirm.

{and prayed} Thus he manifested himself God in his miracles, and man in performance of his mediator's office in preaching to, and praying for his.

V. 17. {The Pharisees, &c.} See on Chap. 14. 1. See Matthew 3. 7.

{the power of the Lord was present to heal} That is, at this time the power of the Lord showed itself in healing the sick: it was ever with him; but it did not always show itself, as now when he preached the Gospel, and for the confirmation thereof, wrought these miracles. See Mark, 6. 5.

V. 18. {Men brought in a bed a man, &c.} See on Mat. 9. 2. and Mark 2. 3.

V. 19. {Let him down through the tiling} διὰ τῶν κεράμων through the pavements: for their houses were flat roofed, and railed, or battlemented according to the law. Deut. 22. 8. to secure them from falling off; these pavements laid with terrace, or the like material might keep out all wet, these they dug or broke through, Mark 2. 4. this sets out the great faith of these men, and their confidence of Christ his power and will to heal their sick: as concerning such pavements, See Plin. lib. 36. cap. 25.

V. 20. {When he saw their Faith} That is, discerned it, the faith of the sick, and the bearers.

{man, thy sins are forgiven thee} Meaning both guilt and punishment: intimating, that all misery of body and soul, is an effect of sin, this sick man believed, and is to be reckoned among them whose faith our Savior saw, and therefore he pronounced his pardon, and healed him.

V. 21. {And the Scribes and Pharisees} See on chap. 20. 1.

{who is this that speaketh blasphemies?} Thus they blasphemed in accusing him of blasphemy.

V. 22. {Why reason you in your hearts} Why think you such things? by discovering their thoughts, he declares himself to be God, the καρδιογνώστης; Acts 15. 8. searcher of hearts, and therefore that he alone has power to forgive sins.

V. 23. {Thy sins be forgiven thee} His Divine Power appeared in the miracle, which when they either knew not, or maliciously dissembled, he repeats the man's pardon, that thence, and upon their confession of that Principle, that none but God could forgive sins, they might conclude, and acknowledge him to be God and Man, and therefore the Savior of the world.

V. 24. {Power to forgive sins} See on Matth. 9. 6.

V. 25. {He rose up} See on Matt. 9. 7.

V. 26. {And glorified God} See on Matt. 9. 8.

V. 27. After these things he went forth, &c. See on Matt. 9. 9. Mark 2. 14.

{sitting at the receipt of Custom} That is, the Custom House, or place where they received Customs, or Imposts due to Caesar.

V. 28. {He left all, rose up, &c.} See Matt. 9. 9.

V. 29. {A great feast} Thus he expressed the joy of heart conceived from his present calling to follow Christ.

V. 30. {Murmured} Calumniating him, as if he were a friend of, and companion to the wicked: thus they hoped to discourage his newly called Disciples from following him.

V. 31. {They that are whole need not the Physician} See on Matt. 9. 12. hereby he declares their irrational malice: they murmured that he conversed with sinners: this was as Augustine says, de verb. Apost. ser. 8. to find fault, quod in domum aegroti intravit medicus, that the Physician went to the sick man: Christ came that he might dissolve sins, the work of man; and save man, the work of God.

V. 32. {I came not to call the righteous} Those who seem so to themselves: or it may be understood simply; before Christ called and justified them, none were righteous; had any been such, Christ needed not have died for their Redemption. See Matthew, 9. 13. 1 Tim. 1. 15. Fulgentius de incarn. & gra. D. n. Jesu, c. 22. says well: if that man were not by any means curable, the Heavenly Physician would not have come to recover him: again, if he could cure himself, coelesti medico non egeret, he should not have needed a Heavenly Physician, if he could by any means have cured himself.

{but sinners to repentance} See Matth. 9. 12. That is, to the acknowledgment, confession and detestation of their sins, and to newness and Holiness of life: for Repentance is not only in saying, I repent, God be merciful unto me, but in changing our minds, evil purposes and courses of life, and forsaking our sins: so the Syriac interprets it לתי בותא latteio butho, ad conversionem, rightly, for as Tertullian says, advers. Marcion. l. 2. c. 24. poenitentia nomen, non ex delicti confessione, sed ex animi demutatione compositum est: the name of Repentance (μετάνοια) is not composed, or derived from Confession of sin, but change of the mind: so the Verb μετανοέω, whence it comes properly signifies, post factum sapio, or I so grieve for my error or offense, that I will endeavor to mend it for the time to come.

V. 33. {And they said unto him} See Matt. 9. 14. Mark 2. 18. The Scribes and Pharisees ask this question, v. 30. When their cavil about his company washed off, they bring a second against his feasting: as if they had said, Why do you and your Disciples feast? Why do you not rather keep some fasting days? the Disciples of John came to Christ with the like question: it is likely, that the Scribes and Pharisees fomented the controversy on purpose to make dissention between John's Disciples and Christ's: this is the disposition not only of Hypocrites, but also of some infirm men, John 3. 26. to desire to draw all men to their way, and to obtrude that for a Law to others, which pleases themselves, specially in the placing sanctity in things Ceremonial and external: so that Scribes and Pharisees, and John's Disciples moved this question, and so they are united, Mark 2. 18.

{and make prayers} They mean some solemn, extraordinary, and long prayers, such as Pharisees used in the streets and open places, Matt. 6.

V. 34. Can ye make the children of the Bride-chamber fast, &c. Meaning, that now was their time of rejoicing, not of mourning, while Christ their Savior was with them; and that he would not burden his Disciples with too much rigor, for which they were not yet seasoned, nor more able to bear, than old Vessels to hold new Wine.

V. 35. {Shall be taken away from them} He means, that he would not be bodily present with them, after his ascension into Heaven.

{then shall they fast} He intimates the afflictions which his Disciples should endure after his ascension.

V. 36. {A parable unto them} See Matt. 9. 17. Mark 2. 22. παραβολὴ, a comparison or similitude, it is of παραβάλλω, comparo, it is here a comparing of Heavenly things with earthly, See on Matt. 13. 3. 18. etc.

{no man putteth a piece of a new, &c.} See on Matthew, 9. 16. Mark 2. 21.

V. 37. {No man putteth new Wine} See Matthew, 9. 17. Mark, 2. 22.

V. 38. {New Wine must be put into, &c.} See Matthew, 9. 17. Mark 2. 22.

V. 39. {No man having drunk, &c.} The sum and meaning is; that he disallows not seasonable Fasts, (For himself fasted) if they be without Hypocrisy, superstition, and vainglory; but would show, that men cannot so suddenly bear a change of life, from joy to sorrow; but, must be brought to it by little and little.

{the old is better} Commonly wholesomer, and to them that are accustomed thereto, more pleasing: so the rule of teaching and living, which Christ prescribed his, was of the Eternal will of God, and accommodated to his Disciples: but the Fasts of the Scribes and Pharisees, as their other external rites, were later inventions of their Elders.

CHAPTER 6

Verse 1. {And it came to pass} See Matthew, 12. 1. Mark, 2. 23.

{on the second Sabbath} At the feast of Pentecost, when corn was ripe, Leviticus 23. 15. 14, 15. some think; others at the Passover: for it is said, Leviticus 23. 15. ye shall count unto you from the morrow after the Sabbath (70. ἀπὸ τῆς ἐπαύριον τῶν σαββάτων.—unto the morrow after the seventh Sabbath, shall ye number) fifty days, &c. See also Deuteronomy 16. 9. so that they understand here the morrow after the first Sabbath, or Passover: but these Feasts contained divers days, and so contained two Sabbaths: so that the Sabbath here termed δευτερόπρωτον, was the Sabbath next after the sixteenth of Nisan, or אביב Abib, (which signifies an ear of corn, for herein their corn began to ripen, and this was their first month, and contained part of our March, and part of April:) the Jews counting the forementioned fifty days, by numbering the weeks from the δευτέρα; whence the Feast of weeks was named, according to the number of the Sabbaths following the δευτέρα: so the first Sabbath following was δευτερόπρωτον σάββατον: the second δευτεροδεύτερον: the third δευτεροτρίτον, etc. See Scaliger. de emend. temp. l. 6. Jo. Drus. praeterit. lib. 3. Is. Casaubon. Exercit. 14. n. 1. D. Godwin. Moses and Aaron. lib. 3. cap. 5. The. Beza, on this place.

{plucked ears of corn} This was lawful for any to do, Deut. 23. 25. and for them, because they were hungry, Matt. 12. 1. as it was for David in his necessity to eat of the showbread, 1 Sam. 21. Rites and Ceremonies may not stand against Charity; which is the end of the Law, 1 Tim. 1. 4.

V. 3. {What David did} See on verse 1. and on Matthew, 12. 4.

{they which were with him} For though he went alone to the Priest, yet had he attendants staying for him, 1 Sam. 21. 2, 4.

V. 4. {Which is not lawful to eat, &c.} See Leviticus 24. 9.

V. 5. {The Son of man, &c.} He that gave this Law interprets the works of mercy, and necessity to be no breaches of the Sabbath day, Son of man often imports man, as Psalm 8. 5. Isaiah, 56. 2. so says Athanasius. de com. essent. patris, etc., ἀνθρωπότητα αὐτοῦ, υἱὸν ἀνθρώπου, his Human nature, the Son of man. Christ conversant as man with man, in the form of a servant: the Hebrews called obscure and vulgar men בני אדם bene adam, and the more illustrious and honorable בני איש so Psalm 49. 2. which give low and high. Ezekiel, is often styled בן־אדם Son of man, c. 2. 1. & 3. 1. etc. Christ willingly professed Humility, who could have styled himself the Son of the Most High, intimating his Glory: but thus he would for a time be clouded under the veil of his flesh, in which he came to suffer for men, that he might make them sons of God.

V. 6. {On another Sabbath} Matth. 12. 9. Mark 3. 1.

{was withered} After his former works, and doctrine concerning the Sabbath, he now proved by the testimony of God the Father, whose power concurred in his following miracle also, that he taught the truth: this poor man's hand was dead and useless, before Christ healed it: so Jeroboam's hand was withered, 1 Kings 13. some take it for the disease which the Greeks called ἀτροφίαν, a tabes, pining, drying up, and withering for lack of natural moisture to nourish and strengthen the disaffected part.

V. 7. {Scribes} See on c. 20. 1.

{Watched him} Seeing they could not fasten their calumny on the Disciples, they watched an occasion to accuse Christ of Sabbath-breaking: malice is as restless as the Devil.

V. 8. {Knew their thoughts} Whereby his Divine knowledge might appear: for God only knows the thoughts of men, 1 Kings 8. 39.

{stand forth in the midst} That the miracle might be evident, in that all present, seeing his withered hand suddenly changed, and recovered, only by his Word, might be convicted, or confirmed by the sight of that cure, which none but God could work.

V. 9. {I will ask you one thing} The Scribes and Pharisees had questioned, whether it were lawful to heal on the Sabbath. Matthew 12. 10. Now Christ asked them a question; is it lawful on the Sabbath days to do good: taking that for granted which all would confess, that it is indisputably good to show mercy and to heal: the whole controversy was concerning the Circumstance of time; now indeed as Prosper says, male celebrat Sabbatum, qui ab operibus bonis vacat, he mis-celebrates the Sabbath, who rests from good works, and he here puts ψυχὴν, for life: (for concerning saving of Souls on the Sabbath, there was no question) So נפש is often used for the life, though it properly signify the soul, Genesis 9. 4. Leviticus 17. 11. Lamentations 5. 9. 1 Chron. 11. 19. etc. and sometimes a Person Genesis 12. 5. Genesis 46. 15. etc.

V. 10. {Looking round} Upon his convicted adversaries, as it were to see, if any would answer, he looked with anger. See Mark 3. 5.

V. 11. {Filled with madness} That is, extreme anger and impatience; such is the condition of carnal and proud hearers, when anything spoken crosses their affection, or opinion, though never so erroneous.

V. 12. {Continued all night, &c.} To teach us vigilance and perseverance in prayer: what ought not you to do for your own salvation: seeing Christ spent whole nights in prayer for you? Ambros. in luc. l. 5. c. 6.

V. 13. {And of them he chose twelve} Of them that followed him he chose, according to the number of the Tribes of Israel and the Patriarchs. Matt. 10. Mark 3. 14. etc. & 6. 7.

{Apostles} The word signifies Ambassadors, or Messengers, See 2 Corinth. 5. 20. So Clemens Romanus said well, οἱ ἀπόστολοι ἡμῖν εὐηγγελίσθησαν ἀπὸ τοῦ Κυρίου Ἰησοῦ Χριστοῦ, etc. the Apostles being sent by Christ Jesus preached the Gospel to us, as Christ did being sent of God: ad Corinth. ep. pag. 54. he therefore chose those Apostles, (being to ascend into Heaven) that he might commit the charge of preaching the Gospel unto them; and that he might commit the charge of preaching the Gospel unto them; and that he might teach men by man's Ministry, sufficiently confirmed by the efficacy of his Spirit and power of miracles.

V. 14. {whom he named Peter} John 1. 22. Matthew, 10. 2.

V. 15. {Simon called Zelotes} Or the Canaanite, Matthew, 10. 4.

V. 16. {And Judas Iscariot} See on Matth. 10. 4. and John 6. 71.

{Judas} The traitor is chosen unto this Office, non per imprudentiam, sed per providentiam: not by ignorance, but by providence, Ambros. in Luc. l. 5. c. 6. How great is the mercy of Christ, how great his love to us? He took on him the infirmity of man, and therefore refused not these parts thereof: Voluit deseri, voluit prodi, voluit ab Apostolo suo tradi, &c. He would (for our sakes) be forsaken; he would be betrayed by his own Apostle; to the end, that if you be forsaken of friends, or betrayed by those you trusted; you may patiently bear the error of your judgment, and loss of your love and good opinion placed on the unworthy.

V. 17. {came down with them} That which Luke here records, seems some part of that which Christ taught, Matthew 5. 1, etc. though there it be said, that he went up into the mountain, and sat and taught: for he first went up and stood, and taught a smaller company. See Mark 3. 13. but perceiving greater confluences of people coming to hear, he descended from the top, for their better convenience of hearing him; and sat down upon the edge of some Plain, which was more capacious.

V. 18. {they were healed} Therefore descended he, that he might teach and heal, καὶ διπλῶς εὐεργετήσῃ Theophylact, and bestow a double benefit on their souls and bodies.

V. 19. {there went virtue out of him} He had power of healing all that touched him by Faith, because he was God and Man: the Prophets and other Saints had the gift of healing, but virtue did not so go out of them, for they were not πηγαὶ δυνάμεως; the Fountains of Virtue, Theophylact. See on Mark 5. 30. and Luke 8. 46.

V. 20. {on his Disciples} For, them chiefly would he instruct, encourage, and fit to be teachers of the Word: though not them only, See verse 27.

{poor} Poor in spirit, Matthew, 5. 3. That is, you, who being humbled with external or spiritual wants or pressures, wholly betake yourselves to God's mercy and providence. See on Matthew 5. 3.

V. 21. {hunger now} Isaiah 65. 13. Whose present afflictions being sanctified unto you, cause you to aspire to a better state in God's Kingdom, and to set your affections on things above, which cause you to hunger and thirst for righteousness, Matth. 5. 6. however these may seem to ignorant men, non possunt tamen esse aliud quam beati, Salvian. de gub. Dei l. 1. yet can they be nothing less than happy.

{that weep now} Isaiah 61. 3. In this present life: but he speaks all this concerning the Elect, which shall Eternally be comforted: neither the wicked poor, nor sorrowful, can be blessed, See Psalm 126. 1.

V. 22. {and cast out your name, as evil} This further expresses what he meant by separation, or casting out of their Synagogue, John 16. 2. when they expunge and put out your names from the Register of God's people: This is a dreadful sentence, and the thunder of the Church, when denounced on just cause, and by the true Ministers of Christ: if otherwise, whatever men think, they are blessed who keep not company with the wicked. Psalm 1. 1, etc. nemo enim alieno censu miser est sed suo, Salvian q. s. therefore can they not be unhappy in the false judgment of any man, who are truly blessed in their own conscience.

{for the Son of man's sake} That is, falsely calumniating you for your profession of Christ: this is to bear his reproach; Hebrews 13. 13. if any suffer deservedly for his faults, what thanks shall he have, 1 Pet. 4. 13, 14, etc.

V. 23. {leap for joy} As men surprised with abundant joy: intimating the certainty and fullness of their joy in Heaven, who here suffer any injury for Christ his sake; Greek σκιρτήσατε σκιρτάω, Salio, salto, it signifies such a leaping as wanton cattle use, and thence is taken to express such a rejoicing as so affects one, that he cannot but leap for joy, and sometimes spoken of things inanimate; as Psalm 114. 4, 6. τὰ ὄρη ἐσκίρτησαν ὡσεὶ κριοὶ—the mountains skipped like Rams—So the Hebrew word רקד signifies exilivit, exultavit prae gaudio. So Michal saw David at the coming of the Ark to Bethel מרקד saltantem: 1 Chron. 15. 29. which 2 Sam. 6. 14. is given, in morem caprae saltabat Ad Mont.

V. 24. {Woe unto you that are rich} Meaning those who trust in riches and serve them. Amos 6. 1. James 5. 1. or those who being rich are unthankful to God, or uncharitable and evil to men: non census igitur, sed affectus in crimine est, Ambros. on Luc. l. 5. c. 7. wealth is not in fault, but the affections of men: such have had their consolation here, and cannot reasonably expect it hereafter, who trust in them, make them their God, or any ways abuse them to sin.

V. 25. {Woe unto you that are full} See Isaiah, 32. 9. Isaiah, 65. 13. Amos 6. 1. Isaiah, 28. 7, 8. Ezekiel, 16. 49.

{you that laugh} That live at ease, and in pleasures, disengaging you from the service of God.

V. 26. {when all men speak well of you} Either, when wicked men speak well of you, which shall then only be, when you are like them: or when you affect the praise of men, and give not God the Glory in all things: or because it is very hard to hold Humility in general applauses: For the first, Augustine says, truly, nemo enim laudat, nisi quod ei placet; in Psalm 148. for the last, Ignatius Epist. ad Tral. says, μὲ ἐπαινοῦντες, μαστιγοῦτε; they that praise me, scourge me: and Augustine To. 4. de serm. Domine in mont. Si ergo inter quos vivis te recte viventem non laudaverint, illi in errore sunt: si autem laudaverint, tu in periculo: if your neighbors among whom you live well, praise you not: they are in error, but if they do, you are in danger.

V. 27. {For I say unto you, &c.} See Matthew, 5. 44. Romans 12. 20.

V. 29. {unto him that smiteth thee, &c.} See Mat. 5. 39. Meaning, be more ready to bear new injuries, than to avenge the old: it is not bearing, but doing injuries which makes a man unhappy; See 1 Cor. 6. 7.

V. 38. {ask them not again} That is, not by any violent, or unlawful means of recovery: otherwise, the use of Law and Magistrates is not denied Christians.

V. 31. {as yee would that men should doe to you, &c.} See Matt. 7. 12.

V. 32. {For if you love them, &c.} See Matthew, 5. 46.

{what thanks have ye?} What reward can you expect from God? it is no good work which only self-love, carnal respects, or desire of like favor from others causes.

V. 34. {And if ye lend} See Matt. 5. 42.

{for sinners} Such as have no fear of God to lead them to these civil offices.

V. 35. {Love your enemies} Matt. 5. 44.

{hoping for nothing again} This is to be understood with respect to men's abilities to give to the poor, as also that verse 30. So that if our neighbor's necessities require, and we be able, we must lend without Hope of being repaid by them: and in other cases we must not violate Charity, nor give scandal in requiring our debts. See Isai. 58. 3.

{your reward shall be great} It may be men will requite us with injuries, or be unthankful: it is sufficient that God will reward; if our labor be lost on the wicked, yet shall not our reward be lost with a just God.

V. 36. {as your Father, &c.} See on Matt. 5. 48.

V. 37. {Judge not, and, &c.} See on Matt. 7. 1.

V. 38. {with the same measure} See Matt. 7. 2.

V. 39. {blind, lead, &c.} Matt. 15. 14.

V. 40. {the Disciple is not, &c.} Matt. 10. 24.

V. 41. {a mote in thy, &c.} A small fault in your brother, and cannot see your own great sins. See on Matt. 7. 3.

V. 42. {hypocrite} See on Chap. 13. 15.

{cast out first} First amend your own faults, and then shall you be a more competent and fit reprover of other men's; See on Matthew, 7. 4.

V. 43. {a good tree, &c.} As if he said, deceive not yourself, you are not good, when you do evil; See Matt. 7. 16.

V. 44. {for every tree} Matt. 12. 33.

{of thorns} Matt. 7. 16.

V. 45. {A good man} Matt. 12. 35.

{of the abundance} Matt. 12. 34.

V. 46. {Why call ye me Master, &c.} See Matt. 7. 21. Mal. 1. 6. The meaning is, you do in vain profess yourselves hearers of my Word, except you do indeed that which I command therein.

V. 47. {and doth them} See on Matt. 7. 24.

V. 48. {when the flood arose} He means by this metaphor to declare, that temptations will show how every man has profited in hearing the Word, and that they shall put a manifest difference between the Hypocrite, and the true Disciple of Christ.

CHAPTER 7

Verse 1. {He entered into Capernaum} Matt. 8. 5.

V. 2. {a certain Centurion's servant} A captain of an hundred; he is not named: but it is likely that his company was in garrison at Capernaum.

{sick and ready to die} Matth. 8. 6. The disease is specified; it was a paralysis or palsy, which oftentimes bereaves of sense and motion.

V. 3. {he sent unto him the Elders, &c.} Matthew says he came unto him: whether it imports, that Matthew attributed to him, that which was done in his Name, and by his request: these whom he sent, were not vulgar or ordinary messengers, but Elders: so the Jews called their Senators and Magistrates of Cities; such as for years and authority were most reverenced: probably he had heard of so great a Prophet risen among them, who could, and readily would cure all diseases: therefore first he sent, then came himself to Christ, Matt. 8. 13.

V. 4. {saying he was worthy} This makes nothing for merits of works before God (our merits are dona Dei, the gifts of God, as Alcuinus hom. 8. post. pentecost. well observes after Augustin. ep. 105.) well do these men acknowledge this benefit received, commending the Centurion's love to their Nation, and beneficence towards them, as intending this for a motive whereby to entreat Christ to help him, though he were a Heathen, and a Soldier.

V. 5. {a synagogue} Or Church: it seems he was a Proselyte; this word is from the Greek συνάγω, to gather together: and συναγωγὴ though it be used to other matters, yet here, as commonly in the Gospel, it is taken for a house dedicated to the service and worship of God, as preaching, prayer, etc. the Hebrews called it בית הכנסת beth hacneseth, the house of assembly: so the Syriac here calls it בית כנישתא beth cenushetto: it comes of the Hebrew word כנס Syr. כנס canas, cenas, or כנש cenash: which signifies to assemble or gather together, Hist. 4. 16. etc. the Temple at Jerusalem was as the Cathedral Church, the Synagogues as parish Churches, for the ease of the people, who could not come every Sabbath-day up to Jerusalem: there they offered sacrifices, but in their Synagogues they might not.

V. 6. {sent friends unto him saying} That is, to say in his Name.

{trouble not thyself} Weary not yourself in taking so much pains to come to an unworthy man. See Mat. 8. 8.

V. 7. {but say in a word} Command that it be so, and I am confident, it shall be done. See Psalm 44. 4.

V. 8. {a man set under authority} See Matt. 8. 9.

V. 9. {marvelled} Matt. 8. 10. This is not to be understood of admiration properly taken, which is from ignorance of the cause, but of affecting and declaring a thing which was notable, and admirable to common reason; as that this Centurion being but an alien, should excel all the Israelites (which had hitherto believed in Christ) in his profession of Faith: thus would Christ provoke them to believe. See Rom. 10. 19.

V. 10. {found the servant whole} This, Matt. 8. 11, 12, 13. is more largely Historified.

V. 11. {Naim} Which was a town of Galilee, in the tribe of Issachar, not far from Tiberias; at the foot of mount Hermon; about four miles from Capernaum.

V. 12. {There was a dead man carried} So soon as he had cured the sick, he presently does a more admirable work in raising the dead: all things were possible to him, and he omitted no opportunity of doing good.

V. 13. {Weep not} Not forbidding natural affection, but allaying her sorrow, by comfort offered, as, 1 Thess. 4. 13. and not only in word, but in taking away the cause and occasion of her present sorrow.

V. 14. {touched the bier} Or coffin, wherein the dead body was borne toward the grave: this probably he did, that they which bore it might stay; and that the sorrowful mother, and others present might be the more attentive to observe the admirable power of his Word, restoring the dead to life again, that they might believe in him to Eternal life, who is the resurrection and the life. See John 11. 25.

{I say unto thee} I command you by that power which I have in Heaven and Earth, over the living and the dead, that you live and arise to life again: these examples of Christ's power, are our assurances of his raising up the dead in the general resurrection.

V. 15. {sat up and began to speake} This declared the evidence of the miracle, and a preludium of that which Christ says, John 5. 28, 29. the hour is coming, in which all that are in the graves shall hear his voice, and shall come forth, &c.

V. 16. {there came a fear} Because of their sense of a Divine presence showing itself in his raising the dead: it intimates a more thankful and more reverend Opinion, which they began to have of Christ, in whom they saw so divine a power.

{hath visited his people} The present state of the Jews was calamitous, and servile as if God had forsaken them: their comfort was, that he would send the Messiah to repair them: therefore from this which they saw done by Christ, they conclude that God now began to look upon them, in that (as they conceived) he had sent them a great Prophet, as a forerunner of their expected deliverer: so weak and perplexed was their Faith, in expectation of a glorious Temporal Messiah, and an Earthly Monarchy. See Chapter 1. 68.

V. 17. {This manner of rumour} That is, that God had now visited them, and raised them up a great Prophet.

V. 18. The Disciples of John shewed him, &c. See Matt. 11. 2. They probably were moved with some envy and emulation; as, John 3. 26. supposing that the fame of Jesus somewhat obscured the honor of John, whom they might possibly hope to be the Messiah and restorer of Israel.

V. 19. {he that should come} The expected Messiah and Redeemer; which John was assured of: but this he did to instruct and confirm his Disciples in the Faith of Christ, by their own experience of his power working such miracles, as none but God could do; and it is very likely, that they out of infirmity and perverse zeal to John's honor, might cause him to send them to Christ to be fully satisfied, in that which he said unto them, John 3. 27. 28, etc.

V. 21. {in the same hour he cured many, &c.} At the very time that these messengers of John came to Christ, the providence of God so disposed, that they should see many cured of such several and desperate maladies, that their incredulity might be convinced, not by John's words only, but also by the Divine works of Christ: and it is observable, that by the same providence, John Baptist, greater than a Prophet, should yet herein be less than divers of the Prophets that he did no miracle. John 10. 41. while Christ (as also the Apostles afterwards) did many that John's Disciples might the more easily be transmitted to Christ; who possibly might otherwise have been too tenacious of that suspicion which then amazed most men, chap. 3. 15.

V. 22. {tell John what things ye have seen, &c.} Without any ostentation of himself, he appeals to their own senses and reports, that they might conclude by that which was done and said, that those things which the Prophets long before spoke concerning the Messiah, were now done by Christ. See Isaiah 35. 5, 6. Isa. 61. 1.

{to the poor of the Gospel, &c.} That is, such as are of obscure and poor condition in the world: who feel their own misery and disability to stand in God's judgment.

V. 23. {offended in me} Who shall not stumble at my state of Humiliation as a Rock of offense: See Matth. 21. 42. Acts 4. 11. Romans 9. 33. 1 Cor. 1. 23. 1 Pet. 2. 7, 8. Psalm 118. 22. See on Matth. 11. 6.

V. 24. {he began to speak unto the people} How John's disciples behaved themselves toward Christ, or what they answered, none of the Evangelists record: but Christ addressed his discourse to the people present, to let them know that John Baptist (one of his witnesses) was above exception, and constant for the truth, lest they should think him imprisoned for any evil by him committed.

{a reed shaken with the wind} That is an inconstant man, or a thing of little moment.

V. 25. {a man clothed in soft raiment} See on Mat. 11. 8. a libertine or voluptuous liver! these interrogations have the value of a certain appeal to their own knowledges; as if he had said, did not yourselves ever find him a man of a most temperate, stayed, and austere life, void of all pride and delicacy, or ambition?

V. 26. {more than a Prophet} That is, an extraordinary or excellent Prophet: for he had the honor to be the immediate forerunner of the Messiah, to prepare his way, and to show him present. See on Mat. 11. 11. 9.

V. 27. {Behold I send my &c.} Mal. 3. 1.

V. 28. {there is not a greater} In office; because he did not (as the former Prophets) only tell of Christ to come, but pointed him out. John 1. 29. See on Mat. 11. 11.

{in the kingdom of God} See on Mat. 11. 11. The meaning is, in the new state of the Church, under the perfecter light of the Gospel, in which the glory of God shines: the meanest minister of Christ, who preaches the fulfilling of those things which John saw not, is, in that regard greater than John: so that here is not a comparison of the persons, but of their kind of doctrine. Or if we understand it of the kingdom of glory, the least therein is greater than the greatest mortal man.

V. 29. {justified God} Meaning they gave witness to the truth of God; and acknowledged him just, gracious, and merciful according to the preaching of John, whose doctrine they had embraced.

V. 30. {the Pharisees} See on chap. 14. 1. The proud and arrogant Pharisees (as many now do) thought themselves the most knowing men, and too good to be bettered with any teaching: therefore they rejected the counsel of God, &c. So the Syriac interprets with us: but the word ἠθέτησαν here used has a more emphatic signification: ἄθετος, is irritus, ineptus, inutilis, and ἀθετέω imports to abolish, as Gal. 2. 21. to despise, John 12. 48. Jude 8. to abrogate so, that it seems they rejected the ordinance of God, baptism, and the word declaring his counsel for man's salvation by Christ, as a vain foolish and unprofitable thing. See 1 Cor. 2. 14.

{against themselves} To their own loss and destruction, which they did in themselves, by their unbelief and contempt of the Gospel, which declares the counsel of God for man's salvation. See Acts 20. 27.

V. 31. {Whereunto then} See on Mat. 11. 16. This double query imports a vehemency of our Savior's speech, reproving the Jews' contumacy, and invincible hardness of heart, willfully rejecting the grace of God, who used all means to reduce them, but they would not. This manner of speaking then concludes neither ignorance, nor any hesitancy in Christ, as if he knew not to whom readily to compare or liken them, but a certain appeal to themselves; as if he had said, do you know anything in the world so perverse and peevish as this generation? not that he condemns all, (God had his elect among them still) but the Pharisees and Lawyers; and those their followers who rejected the grace and mercy of God offered them in the Gospel of Christ. See chap. 13. 18. 20.

V. 32. {children sitting in &c.} See on Mat. 11. 15. The meaning is, that whatever means God proposes to save the wicked, and however mercifully he complies with their infirmities, yet their obstinacy will find some let to their reception of the Gospel.

V. 33. {Neither eating bread} He lived not according to the ordinary custom of men; but alone in the wilderness. Matth. 3. conversing with few men, being of a most abstemious and austere life and conversation.

V. 34. {Eating and drinking} That is, conversing friendly with men: John was a retired man: but Christ used a more gracious familiarity, and they, who then most professed sanctity and religion, calumniated both: and would not believe their preaching.

V. 35. {but wisdom} But yet they who are truly wise, embrace that as the wisdom of God to salvation, which carnal men account the foolishness of preaching. 1 Cor. 1. 21. Rom. 1. 16.

V. 36. {One of the Pharisees desired him} See Mark 14. 3. & Luke 14. 1. it appears hereby that this Simon, though a Pharisee, was yet none of Christ's violent enemies, neither any despiser of his doctrine; and though not yet fully understanding the end of Christ his coming into the world, to call and save sinners (1 Tim. 1. 15.) yet had he a good esteem of his person, and reverend esteem of his doctrine, therefore Christ went to his house.

{and sate down to meat} That is, according to their manner, lying on pallets covered like tables, and leaning on the left elbow. See Is. Casaubon exerc. 16. n. 26.

V. 37. {Behold a woman} The circumstances show, that this was not she who is historified. Mat. 26. 6. and John 11. 2. who anointed the Lord with ointment; for that was a little before his passion; but this was a good time before it.

{which was a sinner} An harlot: a woman of notorious levity, a bad liver, it is likely that she had heard John Baptist, or Christ preaching repentance, grace, mercy and free remission of sins by faith in Christ; and seeing, or hearing of his works; believed him to be the very Savior of the world: therefore came she, as the sick to the Physician.

V. 38. {At his feet behind him} They lying down to meat as ver. 36. she had convenience to weep upon his feet.

{and anointed them} See on ver. 46.

V. 39. {He spake within himself} That is, he thought, as Fulgentius ad Monim. l. 3. interprets; nihil aliud est apud se dicere, quam apud se cogitare.

{what manner of woman} The Pharisee had respect to the law, concerning their pollution, who touched the polluted, Num. 19. 22. he knew not the gracious mercy of God in Christ. Here was Simon's failing: he thought the stains of sin so absolutely indelible, that what this sinner had been, she must be reputed still, not considering the power and mercy of God, converting sinners; making their scarlet sins white as snow; and them, new creatures, and therefore he concluded that it became not a Prophet to permit such a one to touch him: hence proceeded another foul error, that Christ did not know what condition she was of, and therefore that he was no Prophet, he might have considered that God reserved many things from the knowledge of the Prophets, but errors are fruitful.

V. 40. {Jesus answering} That is, said: the Hebrews so speak of him that begins a discourse: but here it properly betokens, that Christ being truly God the searcher of hearts, answered to the Pharisee's prejudicate thoughts, and so showed himself to be not only a knower of the external condition of others, which Prophets may be, but a knower and discerner of the thoughts of the heart, which only God can be.

V. 41. {A certain Creditor} The scope of this parable is, by proportion to show. 1. That, what, or how little soever a man owes to God, he is ever unable to make payment, and so satisfy his justice. 2. That as the debtor (whether of a greater, or smaller sum) is absolutely discharged of the whole debt, if his creditor (that is God) forgive him all; and therefore are no more to be condemned as sinners: such are all they who truly believe in Christ for their justification. See Rom. 5. 1. Rom. 8. 1. 33, 34. this, Simon who looked only on the law, knew not.

V. 43. {Thou hast rightly judged} From this principle of common reason Christ would make him understand, and condemn his own rash judgment: and therefore spoke he in a parable, that he might behold, as it were the sun under a cloud.

V. 44. {Seest thou this woman} Whom you contemn, and condemn as unworthy of this presence: yet she has done more than yourself, who have neglected some small and easy things in your entertainment.

{thou gavest me no water} It was their manner of entertaining strangers in those hot regions to give them water for their feet, to wash and cool them. Gen. 18. 4. & 19. 2. Judg. 19. 21. this Simon neglected: but the woman washed his feet with tears of repentance, most acceptable to God, who would not the death, but conversion of sinners; at which, the Angels in heaven rejoice, chap. 15. 7.

{and wiped them with the hairs of her head} This was a token of her repentance: the unchaste women are very careful and industrious in adorning their heads, which this convert so much neglected now, that she cast off all dressings, and used her disheveled hair to the meanest office, the wiping of his feet which she had wet with tears.

V. 45. {Thou gavest me no kiss} Which was the usual manner of salutations with the people of those parts. Rom. 16. 16. 1 Cor. 16. 20. 2 Cor. 13. 12. 1 Pet. 5. 14.

{to kiss my feet} This showed her humility, the surest ground of true conversion to Christ: God gives grace to the humble.

V. 46. My head with oyl, &c. That is, with ointment made of oil, and other sweet ingredients: it seems their custom was, at solemn feasts, to pour sweet ointment on the heads of their guests, this Simon neglected; but this convert anointed his feet, thus use the proud to condemn others, of whom themselves come short in duties to God.

V. 47. {Her sins which are many} Many, that is, as Euthymius well interprets, all: for where God forgives one sin, he forgives all.

{are forgiven her} Here is no satisfaction on her part, but free remission on God's: to v. 42. ἐχαρίσατο, he frankly, and freely forgave both.

{for she loved much} As this forgiveness of so great a debt of sin, is a just cause of much love; so was that so great love a certain Argument from the effect, of her sins' remission: for where God remits great sins, he also sheds abroad great love in the convert's heart: so that Christ alleges her love to God, not as a Cause, but as a certain consequence of her sins' remission, and so was she (as Nazianzen said of Cyprian, orat. 18. πολὺς ἐν ἀσεβείᾳ, καὶ πλείων ἐν εὐσεβείᾳ, abundant in sin, but more in sanctity.

V. 48. {Thy sins are forgiven thee} She came with faith, but wanted comfort for her afflicted soul (which her abundant tears declared) as appears in his pronouncing peace to her, verse 50. and thus she hears the judge's voice absolving her, whose preventing free grace gave her confidence to fly to the sanctuary of his mercy.

V. 49. {to say within themselves} ἐν ἑαυτοῖς may be as much as πρὸς ἀλλήλους, among themselves; it skills not much whether of these we here understand: they thought what they said, and Christ equally knew both. See on ver. 39.

{Who is this?} As in contempt of his person, bearing the form of a servant. Phil. 2. and truly resolving, that none can forgive sins, but God only. Mark 2. 7. sale of indulgences and pardons of sins by men, is but beguiling of ignorant souls.

V. 50. {Thy faith hath saved thee} To confirm her and to stop the gainsayers' mouths, he commends her faith, which alone can justify us before God, and bring us assurance of our reconciliation with him; this is to be understood of faith which works by love, Gal. 5. ever fruitful of good works: neither is our peace and salvation in the merit of faith, but in the sole merit of Christ apprehended by faith.

{go in peace} As chap. 8. 48. peace of conscience; which ever goes with remission of sins and justification (Mark 5. 34. Rom. 5. 1.) both which he specified, ut de praeterito sit solicita, & secura de futuro, solicitous for her sins past (that she neither relapse, nor become proud in forgetting them) and secure for the future; (that he who had once freely pronounced her pardon, would never recall it) Bernard. Serm. in fest. B. Magd.

CHAPTER 8

Verse 1. {Every city and village} For being assigned of God, to the office of a Savior, to seek that which was lost, he would not expect that sinners should seek him: but as a good shepherd, he is found of them that sought him not, offering mercy and preventing with his grace. See Rom. 10. 20. Isai. 65. 1.

{the glad tidings of the kingdom} Of the kingdom of grace here, and glory in the world to come, that is, of man's reconciliation to God by Christ, free pardon of sins, justification, and salvation of those, who were exiles and aliens from his kingdom. See Mat. 3. 2. Rom. 14. 17. Col. 1. 13.

V. 2. {Mary Magdalene} This other name he adds to distinguish her from that Mary which was Martha's sister, chap. 10. and others of the same name, mentioned in the Gospel: she seems to have had this name, as Suidas, and some others say ἀπὸ τόπου from the place: some say from a village called Magdala, (which seems probable from chap. 24. 10. where the denominative is first put, ἡ Μαγδαληνὴ Μαρία. Magdalen Mary; as it were Mary of Magdalen) or from a castle or tower, which the Hebrews called מגדל migdal, Chalde. מגדל magdal. Genes. 11. 4. etc. others reject this opinion as improbable; see the learned Is. Casaubon. Exercit. 16. n. 1. That Christ cast seven Devils out of her, and a legion out of others, we may without controversy conclude the Divine Power of Christ, out of whose hands no power of hell can take his elect, John 10. as also our comfort in that Christ redeems sinners out of conditions hopeless and desperate, as was this woman's.

V. 3. {Herod's steward} ἐπιτρόπου Ἡρώδου, procuratoris Herodis: Pomponius Laetus says, that unto Caesar's steward was all his personal estate committed: there was also an officer so called, whose power and trust was such, as that what he did, stood ratified, as if Caesar had done or confirmed it under his own hand, Fenestella de Magistr. Roman. c. 26. this our Evangelist here mentions to show, that God can, and sometimes does call some out of the most impious societies of men. See Phil. 4.

{of their substance} In token of their gratitude to him: this received he (though he that could feed so many thousands with few loaves and fishes; and cause the fish to bring him tribute money; could as easily have rather given them riches and all other necessaries) that their reward might be the greater: that he might leave an example, that it is but just for those who administer spiritual things to receive the temporal of their hearers: he pronounces the laborer worthy of his hire; he threatens them who receive not, and relieve not his Ministers.

V. 4. {Much people} See Mat. 13. 2.

V. 5. {A sower went out} See on Mat. 13. 3.

{by the ways side} See on Mat. 13. 4.

V. 6. {Some fell upon a rock} See on Matthew 13. 5. Greek ἐπὶ τὴν πέτραν—on the rock, which Mar. 3. 5. is, ἐπὶ τὰ πετρώδη—upon stony, or rocky places; both to the same sense, as the Syriac gives it in both places by, cecidit supra שועא Petram or Saxum, the scope and purpose is to show, that hardness of auditors' hearts causes that so few of them bring forth fruits to faith, conversion, and perseverance to maturity of good resolutions, which the word works in them sometimes for a little season and then they wilt away again and come to nothing; and also why the word preached which works powerfully on some that hear it, nothing, to no good purpose, moves others; the reason is, because of the hardness of their hearts.

V. 7. {Among thorns} See on Mat. 13. 7.

V. 8. {Other fell on good ground} Mat. 13. 8.

V. 9. {Ears to hear} To understand and believe these things.

V. 10. {In parables} Mat. 13. 3. That is, dark speeches: the curse was on them. Isai. 6. 9. Mat. 13. 13. etc. because they would not understand and obey. God's word shall never want effect, it will be a savor of life to life, or of death to death to the hearers. 2 Cor. 2. 16.

V. 11. {The parable is this} That is, it signifies or represents this: and so understand the applications following, (is) does not always in Scripture signify an existence a literal or real being: but sometimes a similitude, Sacramental representation, and likeness: God sows when he causes his word to be preached by his Prophets, Apostles, and Ministers; see 1 Cor. 3. 5, 6, etc. the field represents the hearers, Mat. 13. 38. 1 Cor. 3. as there are divers veins of earth some fruitful, some barren; so is it with hearers: some bring forth to newness of life, and salvation: some not amending, grow worse, and nearer the curse for their contempt of God's word, Heb. 6. 7, 8.

V. 12. {The word out of their hearts} The meaning is; Satan took out of their hardened hearts the word which they heard; lest lying still in their memories, like seed in the ground, it should at last take root, and convert them.

V. 13. {With joy} Who take pleasure in hearing the promises in God's word concerning eternal and temporal blessings, in which they would be glad to share, though they hate to live the life of the righteous. See Numb. 23. 10.

{for a while believe} Because it was not rooted in God's truth and love, but on temporal ends, and respects merely mercenary; these failing, their seeming faith withered: and here, to the heat of the sun, is affliction, temptation and persecution resembled; for as the kindly heat and influence thereof makes fruitful, and ripens the well-rooted corn; but burns that which is not on good earth: so do afflictions, etc. More confirm, make fruitful, and ripe for God, the elect and true believers; but causes formal hypocrites to fall quite away: here appears the difference between temporary, or seeming faith, and that which is true and justifying, which never falls away, or is finally lost: because he that believes, has already everlasting life, John 3. 36. Again, the gifts and calling of God are without repentance, Rom. 11. 29. Again, Christ prays for the elect, that their faith may not fail. chap. 22. 32. so that though they who seem to believe, may, and do fall away; yet they who truly do believe, shall never, vera fides remitti potest, amitti non potest, true faith may sometimes have less evidence, but can never be quite lost.

V. 14. {Go forth, &c.} Return home to their affairs; and the cares and pleasures of this world, leave no place for the word of God to grow in their hearts, nor any leisure to think of it.

V. 15. {Honest and good heart} That which God has made so who takes away the stony heart, and gives a heart of flesh: so that here is not mentioned any cause, but a certain consequence, of a fruitful and good heart, it is true, that God only who gives the increase, gives faith and obedience towards the word: but wherever he gives such a heart, he also gives grace to retain and hold fast the word which shall bring forth good fruits.

{with patience} With perseverance unto the end: these bring forth fruits of sanctification to some maturity. Rom. 2. 7.

V. 16. {No man lighteth} See Matthew 5. 15. Mark 4. 21. Luke 11. 33. he warns his to do good with the light they have, and shall receive, that it might guide men according to the intent of the giver.

V. 17. {For nothing is secret} See Matt. 10. 26. Mark 4. 22. Luke 12. 2. 1 Cor. 4. 5. the meaning is, that though their preaching was yet but of obscure beginnings, and clouded by the malicious oppositions of adversaries, yet it should once gloriously break out and shine to the world, whereby the secret machinations of wicked and hypocritical enemies (who under pretense of religion persecuted the Gospel) should plainly appear.

V. 18. {Take heed therefore how yee hear} Take heed how you come affected to God's word (that it be with repentance, faith, and due preparation) how you behave yourselves in hearing (that it be with reverent attention) and how you practice when you have heard; that you may bring forth fruits accordingly: See on Mark 4. 24. of Israel's earrings, was the Idol made; Exodus 32. 2. etc. qui male audit, conflare sacrilegium solet. Ambros. lib. 7. epist. 36. sacrilege and most sins come of careless and evil hearing: as a defect or fault in the first digestion, causes the like in the rest, and consequently many diseases in the body; so is it proportionably in the soul: see more Mat. 13. 12. and 25. 29.

V. 19. {Then came to him} See Mat. 12. 46. Mark 3. 32.

V. 20. {Thy mother and thy brethren} See Mat. 12. 47. These were not any sons of Christ's Mother: nor the sons of Joseph by another wife (see Jerom. contr. Helvid. cap. 8. & cap. 9.) but were called his brethren according to the Custom of the Hebrews who so styled cousins: it may be they were sons of Joseph's brother, or Mary's sister; as was James.

V. 21. {Mother, and my brethren} Meaning that he would not neglect the work of God for any secular respect, but chiefly attend them, who hear the word of God and live thereafter.

V. 22. {Now it came to pass} Mat. 8. 23. Mark 4. 36.

V. 23. {He fell asleep} Into a sound, or very heavy sleep, as that doubled cry of his disciples awaking him imports, v. 24.

{they were filled} The ship began to founder, or to be filled with water, and so in danger of sinking.

V. 24. {Master, Master, we perish} Mar. 8. 25.

V. 25. {Where is your faith?} Mat. 8. 26. your confidence in me, which is an effect of faith.

V. 26. {They arrived} Mat. 8. 28. See on verse 27.

V. 27. {A certain man, &c.} Matth. 8. 28. this is called the country of the Gergesenes, which here, and Mark 5. is called the Country of the Gadarenes: it seems that Gadar and Gergessa, or Gerassa were two Towns, but both in the same continent, near the lake of Tiberias, over against Galilee. See note on Mat. 8. 28. and on Mark 5. 1. and whereas Matthew speaks of two men possessed meeting Christ, and here is but one mentioned, the order and circumstances, show it to be one and the same history, but where Matthew speaks of both the possessed, Luke and Mark speaks but of one of them, who either was better known, and more notorious, fierce, dangerous, or more cruelly tormented, by a whole legion of Devils.

{but in tombs} That is, (as the Syriac interpreter gives it) in the place of Sepulchers: among the graves of the dead: some think in caves, or arches built by, or over the Sepulchers.

V. 28. {What have I to do, &c.} The Devils usurping the parts and faculties of his body and soul whom they possessed, made the poor man cry this in his own name; whereas the presence of Jesus, was his happiness, but their torment, and so the spirit forced him to say this, in his own wrong, as they caused him to do many things.

{torment me not} Meaning, before the time, as Mat. 8. 29. for they knew they must not only be executioners of reprobates, but also be tormented themselves eternally, and with the greatest torments; for as much as their sin is greatest. 2 Pet. 2. 4. Jude 6.

V. 29. {Caught him} συνηρπάκει: snatched him up with violence.

{therefore he was bound} That is, the possessed man was bound, that he might do no harm to passersby. He was used to be bound, by the care possibly of his friends, or others whom it otherwise concerned.

{brake the bands} By the power of unclean spirits, he broke all chains and fetters: which shows that none but God was able to rescue this poor man out of their power.

{driven of the Devil} ἠλαύνετο signifies a violent and speedy driving: ἐλαύνω, agito, stimulo incito, exagito, &c. and that is here attributed either to one commander in chief; or it intimates that it was done by a common consent and instigation of all. Those spirits which possessed him.

V. 30. {and he said Legion} A legion consisted of 6100 footmen, and 726 horsemen: Vegetius de re militar. l. 2. c. 6. but here it seems put for a great indefinite number.

V. 31. {into the deep} That is, into hell; where the devils are in darkness. See Rev. 20. 3. 2 Pet. 2. 4. he calls that ἄβυσσον, which chap. 16. 23. the Evangelist calls ᾅδην, Hebrew תהום tehom a gulf, or depth without bottom: metaphorically, great, many desperate afflictions, in which men perish. Psal. 42. 7. or things unsearchable. Psal. 36. 6. literally for the depths of the seas: so some take it here: it is probable that the devils are confined to certain places; and permitted to infest some; but the sum of this petition was, that they might not be commanded to go out of this world, lest that thereby they should lose their opportunity of destroying, or hurting men.

V. 32. {an herd of many swine} Mark 5. 13. about two thousand: but why say some, did the Jews keep swine; seeing God's law made them unclean to them. Levit. 11. 7. we must know that Pompey had taken away Gadara from the Jews, which (it seems they had seized into their hands by force: and that the Jews, there or elsewhere inhabiting, which kept swine which themselves might neither offer in sacrifice, nor eat) did it to make gains thereof in selling them to the Romans or others.

V. 33. {choked, &c.} Drowned in the waters.

V. 34. {they fled and went and told, &c.} As being amazed, and afraid at that which was done, as also that they might acquaint the owners of the swine, of that which had befallen them.

V. 35. {clothed, &c.} Clothed with something which they who were present could spare him to cover his nakedness: for verse 27. he wore no clothes.

V. 37. {back again} Into Galilee.

V. 38. {that he might be with him} Mark 5. 18. The Gadarenes desired Jesus to depart from them; but he that had tasted of his mercy in delivering him from the devil's power, and tyranny, petitions Christ for this favor, that he might still be with him. Something hereto Theophylact says, possibly he feared, lest if he should be absent, or far from Jesus, the devils might invade him again: but it is very likely also that his love to Christ his deliverer; did draw his affection toward him, and the gracious doctrine which he likewise heard from him, in this compendium of History not specified; it being most improbable, that Christ would send away him, on whom he had showed so great mercy, without instructing him in the mysteries & doctrine of the Gospel: so they in and with whom the spirit of Jesus now lives, love his word and ordinances, in which he shows himself (Mat. 10. 20. Luke 10.) See Psal. 27. 4. others who have not tasted of God's mercy in Christ, and whom Satan commands, hate the ordinance & word of God, and if a Gadarene vote could prevail, would be no more troubled with Ministers, preaching, nor Christ himself.

V. 39. {return to thine own house} Christ would not have him depend on his bodily presence for protection against those spirits which had tormented him: but to know that he was able (as being God) to countermand the devils, and to save his: and also that he might testify to others, what God had done for him. Mark 5. 19.

{throughout the whole city} Of the Gadarenes which was one of the cities of Decapolis. Mark 5. 20. for Gadara was reckoned so. Plin. nat. hist. l. 5. c. 8.

V. 40. {gladly received him} Because they hoped that he would cure their sick; and many also desired to hear him.

V. 41. {a man named Jairus} Mat. 9. 18. Mark 5. 22.

{a ruler of the synagogue} Or Church of the Jews: See on chap. 13. 14. and on Mat. 9. 18. Acts 13. 15. the office of these rulers was to be wardens of the synagogues, and to take care that all things might be decently and orderly done there.

V. 43. {all her living} All that she had in bank, or all that she had to live on: for βίος signifies life, or livelihood, by which life is maintained; as, chap. 15. 30. etc.

V. 44. {touched the border of his garment} Mat. 9. 20.

V. 45. {who touched me?} Mark 5. 30. This he said, though he knew her thoughts, and that she was healed; ne fructus fidei apud ignorantes latere videretur. Optatus lib. 5. lest the fruit of her faith might otherwise have been concealed from them who knew not what was done.

V. 46. {some body hath touched me} He speaks of the end which some one of the multitude had proposed to herself, in assurance of being healed, if they could but come to touch his garments: this faith of the woman he manifests to the multitude, to invite them also to believe, that they might be healed and saved; therefore he asked who touched him, ut confessionem certe provocaret, says Tertul. advers. Marc. l. 4. to cause her confession.

{virtue is gone out of me} Understand here with Fulgentius ad Thras. l. 2. divinae curationis effectum: the effect of a divine cure: as if he had said, I have given virtue or power to heal, according to the faith of that party who desired to touch me.

V. 47. {for what cause she had touched him} For says Mat. 9. 21. she said with herself if I may but touch his garment I shall be whole: she was in modesty ashamed to tell men, but when she saw that she was not concealed, she glorified God in declaring to others the admirable cure she had: so, as Optatus said, l. 5. invenit consilium tacita fides; her silent faith found advice.

V. 48. {thy faith hath made thee whole} Not the merit or virtue of your faith, but his virtue upon whom your faith relied: he knew both her faith, and her cure.

{go in peace} See on chap. 7. 50.

V. 49. {trouble not the Master} This they said as ignorant of the power of Christ to raise the dead: as if they should have said, she is already past help, let him not lose his labor, for he comes too late.

V. 50. {fear not} Do not despair of help: he forbids not such fear as is necessary to beget a holy reverence; and to bring them for refuge and help to the power and mercy of God, who says, Hos. 5. 15. in their affliction they will seek me early, but would have them confident in his power and love: sicut meliores sunt quos dirigit amor: ita plures quos corrigit timor. Aug. epist. 50. as they are better whom love directs; so are they more whom fear amends.

V. 51. {he suffereth none to go in} Mark 5. 37.

V. 52. {she is not dead} Mat. 9. 24. Mark 5. 39. She is not so dead, but that she may and shall be raised: this he spoke to confirm their faith concerning the resurrection from the dead, intimating that it was as easy for him to raise the dead, as for one man to awake another out of sleep: and it is probable which Euthymius says; he permitted them to laugh, that they might be a manifest demonstration or witness of her being really dead and raised again: that they might not afterwards say that she was not dead.

V. 54. {he put them all out} All but those forenamed; verse 51. he would admit no profane scorners.

V. 55. {give her meat} That they might know that she was perfectly restored to life and health.

V. 56. {tell no man what was done} That verse 39. he bade the dispossessed man tell what great things God had done for him, and here forbade the parents to divulge what he had done for them, the reason may be, that though he would assign that man such an office, to express his gratitude to God, and to prepare the inhabitants of Decapolis for their conversion to the faith of Christ; yet being come from thence, and doing this miracle in Galilee, he would not have it noised abroad, as for that he would decline the importune malice of the Jews towards him; so also justly to punish these excluded scorners, by permitting them to their own unbelief.

CHAPTER 9

Verse 1. {Then he called his twelve disciples} Mat. 10. 1. Mark 3. 13. and 6. 7. according to the number of the tribes of Israel: yet so far was the Priesthood of Christ, (after the order of Melchisedec. Hebr. 5. 6.) different from the priesthood of Aaron, that he chose not one Apostle out of the tribe of Levi, neither was he of that tribe, but of Judah.

{authority over all devils} That is; to cast any of them out of the possessed; which he did, as to give them confidence and assurance of his assistance, and their good success in preaching the Gospel: so to confirm the faith, and foment the obedience of their hearers that in both, God might be glorified, and the Gospel propagated.

V. 2. {he sent them to preach} In that he gave them power to do miracles, it shows his deity, for no mere man could give it: in that he sends them to preach as well as to do such works, it declares the principal end of miracles which is to confirm the doctrine preached; as also the difference between impostors and the ministers of Christ; they work lying wonders to gain credit to some falsehoods, but these do true miracles for the confirmation and manifestation of the truth: the Gospel having been confirmed sufficiently, needs no further confirmation: neither need the ministers thereof any miracles to justify them, when according to their lawful calling, they sincerely preach the truth of the Gospel.

V. 3. {Take nothing for your journey} Meaning that they should not be distracted with any cares, for God would cause those who received spiritual good of them, to administer temporal necessaries to them.

V. 4. {and thence depart} As you have occasion to go or stay.

V. 5. {shake off the very dust} Which was a sign of detestation, and their unworthiness to have the Gospel preached unto them. See Mat. 10. 14. Mark 6. 11. Luke 10. 11. Acts 13. 51.

V. 6. {went through the towns, &c.} According to his command who sent them.

V. 7. {Now Herod} See Mat. 14. 1. Mark 6. 14.

{and he was perplexed} This was Herod Antipas. Mat. 14. 1. etc. who was thus troubled at the fame of Jesus: the word here used is of ἀπορέω signifying not only to doubt as counselless, or ignorant which way to turn, but also to stick fast upon some inexplicable difficulties. Hebrew ויתמה vajithmach and he was amazed; Syr. ומתדמר umethdammar; and he wondered; but it signifies also obstupuit; as does also their תמה the same with the Hebr. תמה tamah, attonitus fuit, obstupuit V. Shindl. c. 24. 41. Mart. Trostius. Mar. 12. 17. & 16. 5. where we translate it affrighted: so indeed was Herod, (as it is commonly with men of blood and guilty consciences) affrighted, terrified and perplexed, at the sundry rumors which he heard concerning Christ; some saying John was risen again: some that Elias, or some other of the Prophets had appeared; there is no rest to the wicked, Isaiah 57. 20.

V. 9. {desired to see him} Not to be converted by him, but to satisfy his own curiosity; as, Luke 23. 8. in hope to see some miracle done by him.

V. 10. {and he took them} Mat. 14. 13. Mark 30. 32.

{Bethsaida} A man of Galilee near the lake of Genesarer, where Andrew, Peter, and Philip dwelt. John 1. to the desert hereto belonging he withdrew his disciples from the confluence of people, coming out of the near towns, that they might rest a while after their travel.

V. 11. {received them} That is, graciously entertained them: teaching and feeding them: so is he mercifully provident for the souls and bodies of those that seek him. See Psal. 34. 10. 1 Tim. 4. 8.

V. 12. {When the day} Mat. 14. 15. Mark 6. 35. John 6. 5.

{began to wear away} κλίνειν, decline, or shut up. When it grew towards night.

V. 13. {except we should go and buy} This manner of speaking shows that the Apostles thought it impossible to feed and satisfy so great a multitude, having so little provision, which sets off the truth and greatness of the miracle.

V. 14. {for they were &c.} That is, there were present so many. Five thousand men beside women and children. Mat. 14. 21.

V. 15. {fifties in a company} That which this Evangelist calls here κλισίας: the Syriac interpreter gives discubitus, and our translation company. Mark 6. 39. is given συμπόσια, συμπόσια, as it were by tables; that is, as many in a company as a table would hold: this was done for the better convenience of serving them all distinctly and orderly, which in a confused throng they could not so have done. As also that their number might more distinctly appear; to the greater evidence of the miracle, and God's honor.

V. 16. {looking up to heaven} As showing whence all blessings come and must be expected.

{blessed them} Gave thanks. John 6. 11. praying that God would bless and sanctify those gifts to the receivers. See 1 Tim. 4. 5.

V. 17. {were all filled} Whereby it appears that man lives not by bread only, but by the word and providence of God: and that our life is not in abundance, but in God's blessing, who can make a little sufficient.

V. 18. {And it came to pass} Mat. 16. 13. Mark 8. 27.

{alone praying} That is, apart from the multitude.

{and he asked them} That is, when he had done praying. Either he was praying alone, and his disciples afterward came to him, or this κατὰ μόνας, alone, is put in opposition to all other company but himself and his disciples: the former sense seems most probable.

{Whom say the people that I am?} This he asks, not being ignorant of the thoughts of men, but because the faith and confession of the Apostles, whom he appointed to be the light of the world, ought to outshine all vulgar faith and confession, he requires it of them, verse 20. and Peter as the speaker for the rest, answers, the Christ of God; that person whom God fore-promised, and anointed, above all those that (as his types) were anointed; in whom the offices of King, Priests, and Prophet met together, for the work of our redemption.

V. 19. {John the Baptist, &c.} See Mat. 16. 14.

V. 20. {the Christ of God} See on Mat. 16. 16. John 6. 69. Christ the Son of the living God; the anointed of the Lord: the Messiah and Savior of the world.

V. 21. {tell it to no man} Till the appointed time, when it was to be divulged to the world, Mat. 10. 27. which he says not, as if it did not highly concern all the Elect to know and confess the same: but because he would not yet have his glory manifested before he had accomplished the work of the cross, in suffering an ignominious death, to redeem us from death and hell; thus would he yet leave the devil in suspense: but principally, lest the faith of the disciples thus confessing, should be dangerously shaken in the sight of his bitter passion, and lest their auditors should have suspected the truth they preached (neither these, nor they yet fully understanding the mystery of Christ's death, resurrection, and ascension into heaven) and so the perversion of order in things opportunely to be manifested and known, should have proved, but as removing of the steps from them who were by such degrees to have ascended to that great mystery of godliness and salvation by Christ. He would therefore be declared to be the Son of God by the resurrection from the dead. Rom. 1. 4. after which the commission ran general. Mat. 10. 27. Mark 16. 15. preach the Gospel to every creature: this present restraint then, is limited; as that, Mat. 17. 9. Tell the vision to no man, until the Son of man be risen from the dead: and this the following words declare, which foretell of his passion.

V. 22. {Son of man must suffer, &c.} See on chap. 6. 5. He that was God and man in one person; in his Godhead impassible, was to suffer in his human body and soul, to redeem us, bodies and souls: to which God had assigned him from eternity: therefore as he is called the Lamb of God which taketh away the sin of the world. John 1. 29. So is he, the Lamb slain from the foundation of the world. Rev. 13. 8.

V. 23. {he said unto them all} Mat. 10. 38. Mat. 16. 24. Mark 8. 34. Luke 14. 27.

{his crosse daily} Meaning, if God should please to call us to daily afflictions, as it sometimes comes to pass. Rom. 8. 36. 1 Cor. 15. 31. we must yet endure and persevere unto the end. Mat. 10. 22. and 24. 13. we are therefore here admonished to be always prepared to bear afflictions for Christ's sake, and to follow him in obedience and holy imitation of his humility and patience: so must all they who will follow Christ, deny themselves, not regarding their own profits or lives, in respect of his will and glory: so Christ sought not his own, but his Father's will.

V. 24. {will save his life, &c.} That is, whosoever will set more by his own ease, safety, or life, than Christ the way, truth, and life, shall lose himself to eternity: but he that will expose himself to perils and death itself, where the honor of Christ shall require it, shall be saved: Salvian therefore advises well, de gub. Dei l. 5. sine, repudia te, ut recipiaris a Christo, renounce yourself, that Christ may receive you. You cannot by any of your endeavors save yourself; that Christ alone can do: if you will be sure of salvation, rely on Christ for it, not on yourself, or any creatures.

V. 25. {For what is a man advantaged, &c.} Mat. 16. 26. Mark 8. 36. Doubt not therefore to part with any worldly thing for your salvation: because, si te amiseris omnia in te perdis, Timoth. ad Eccle. Cath. l. 3. if you lose yourself, in that one loss you lose all; but if your soul be saved, in that one gain, you obtain all things desirable.

V. 26. {Whosoever shall be saved, &c.} Mat. 10. 33. Mark 8. 38. Luke 12. 9. 2 Tim. 2. 12.

{when he shall come} To judge the living and the dead, with glory, and many Angels attending his tribunal: then will not Christ own him, who shall here before men, deny him, for fear or favor of men, or for love of this world, and the things thereof; this does not only concern apostates openly denying Christ, but (as Fulgentius l. 1. ad Thras. well notes) him also qui silentio firmat errorem, who by his silence confirms error silendo non adstruit veritatem; and by holding his peace does not confirm the truth; divinam contumeliam qui non refutavit, accumulat. He that repels not God's dishonor (what he possibly can) adds to it; the negligent or sleepy sentinel betrays his Prince's Tents.

V. 27. {But I tell you} Matth. 16. 28. Mark 9. 1.

{till they see the kingdom of, &c.} Some present shall not die (or see death; as, John 8. 27. Hebrews 2. 9.) until they see the propagation of the kingdom of Christ, in and after his ascension into Heaven: and a preludium of his glory in his transfiguration, Matthew 17. 2. etc. and here verse 29. etc.

V. 28. {it came to pass about eight days after} Matth. 17. 1. Mark 9. 2. Matthew and Mark say six days after. So that Luke takes those six with either limit included, that is reckoning to the six, the day preceding the first, and the day following the last thereof, which the other Evangelists take exclusively.

{these sayings} Or things.

{took Peter and John and James} That they might first be spectators of his glory, whom he would afterwards make witnesses of his bitter Agony, and sad conflict with the pains of death and hell: what this mount was we may not curiously dispute, the Scripture not declaring it: the common opinion is, that it was mount Tabor in the midst of Galilee, specified, Psalm 89. Hosea 5. Peter calls it the holy mount, 2 Pet. 1. 18. See on Mat. 17. 1.

V. 29. {his countenance was altered} Gr. ἕτερον another, or changed from the ordinary appearance, beginning to shine with an admirable and divine beauty: and so his garments were light and glorious; and in heavenly glory shined in the Angels appearing, Matth. 28. 3. Revel. 4. 4. this light of Majesty which they now saw, was a slender ray of his Divine glory, but much more excellent, than that wherewith Moses' face shined, which the people were not able to behold, Exod. 34. showing us the mystery, the disability of men under the veil, to look unto the end of the law Christ Jesus, 2 Cor. 3. 13. by this they now saw, Christ would give them a taste of that glory, which they shall see when he shall appear glorious in his Saints, 2 Thess. 1. 14. Coloss. 3. 4. 1 John 3. 2. Phil. 3. 21.

V. 30. {Moses and Elias} These also appeared glorified; possibly to show these disciples, that Christ was not against the Law and the Prophets, as the unbelieving Jews would persuade men, for they gave testimony unto him: and because these two were the most famous in the Old Testament.

V. 31. {of his decease} Of his death and passion at Jerusalem.

V. 32. {were heavy with sleep} Either with joy, or fear and admiration, or a divine rapture: see Dan. 8. 18. and 10. 9. or overcome with watching, for they stayed there all night verse 17.

V. 33. {not knowing what he said} So the Spirit of God opened his understanding to know Moses and Elias, whom he never before had seen.

V. 34. {overshadowed them} Them, that is the disciples, by means whereof Moses and Elias were taken out of their sight, after this conference ended: it seems the Apostles, imagined that his kingdom was now established to him, and begun; or they spoke to him that he might avoid the suffering of which they conferred, by staying still in the mount.

{and they feared} Because it was an extraordinary cloud wherein the glory of God appeared: and the voice was presently heard sounding from heaven, 2 Pet. 1. 17. Mark 3.

V. 35. {This is my beloved Son} The only Son of God by nature, for whose sake we are beloved, Ephes. 1. 6. in whom are all the treasures of wisdom: therefore under pain of rejection from God, we must hear and obey him, Deut. 18. 18, 19.

V. 36. {was found alone} Having put off that glory, and resumed his form of a servant.

{and told no man} Until Christ was risen from the dead, for so he charged them, Mark 9. 9.

V. 37. {and it came to pass} See Mat. 17. 14. Mark 9. 17.

V. 38. {look upon my son} That is, have mercy upon him, and help him: for we willingly look on those whom we pity and would help.

V. 39. {a spirit taketh him} That is torments him, making him foam and tear himself, and dash himself against the ground. See Matth. 17. 16, 17. Mark 9. 20.

{teareth him} Mark 1. 26. & 9. 20.

V. 40. {and they could not} See on Mark 9. 18.

V. 41. {O faithless and perverse} Thus sharply does he reprove the Apostles' unbelief. See Matth. 17. 20.

V. 42. {the devil threw him down} Being enraged (as he uses to be) because the child was brought to Christ: and because he knew, that thereby he should be cast out of possession.

V. 43. {at the mighty power of God} Which appeared in his admirable work of Christ's, commanding the unclean spirits, out of their possession.

V. 44. {let these sayings sink down into your ears} That is, mark them diligently and remember them well; That is, lay them to heart, and remember what you hear, and see; that when you see me dying, you may not be scandalized, as if I suffered such things out of infirmity, or because I could not deliver myself; for in reason you may know, that he that has wrought such miracles ἠδύνατο ἂν μηδὲ σταυρωθῆναι: Theophylact; could, if he had pleased, not have been crucified.

V. 45. {they understood not this saying} They were so confident of Christ's temporal kingdom, that they could not understand him, when he spoke of his suffering death: after his resurrection they understood it, John 2. 22. now they feared to ask him, because he had a little before so sharply reproved Peter about it.

V. 46. {which of them should be greatest} Possibly the occasion of this question might now be his speech concerning his death; they desiring to know, which of them should be the chief or head, of his supposed earthly kingdom in his stead; for yet they understood not his spiritual kingdom: but here, as also chap. 22. Christ reproves their ambition.

V. 47. {perceiving the thoughts of their hearts} For he is truly God, as truly man: none can search and know the heart but God, Jer. 17. 10. the very Heathens knew this: therefore some of them dedicated to their supposed Gods ὦτα καὶ τοὺς ὀφθαλμοὺς, ears and eyes of some precious materials, intimating that God heard and saw all things. Clem. Alexandr. strom. lib. 5.

V. 48. {he that is least among you} True greatness before God, is in sincere innocency and humility, such as is commonly in little children.

V. 49. {and John answered} That is, thus began to say, Mark 9. 38. It is an Hebrew manner of speaking (See chap. 7. 40.) occasioned by the former passage, concerning their not casting out the devil.

{he followeth not with us} He follows you, not in our society. It might seem strange that any should cast out devils in the name of Christ, who did not follow Christ: but we must know, that though this power was principally given to the Apostles to confirm their preaching, yet was it not so confined to their office, but that Christ might give the same also to other believers. See Mark 16. 17.

V. 50. {Is for us} Though he be not with us in body, or external communion; yet he adheres to us in faith, affection, consent, in doctrine, and spiritual communion.

V. 51. {received up} By his ascension into heaven, after his death and resurrection.

{he stedfastly set his face} This is an Hebrew manner of speaking, signifying a resolving, and setting a man's self to do a thing, Jer. 42. 15. Ezek. 4. 3. God says here to the Prophet והכינותה את פניך, vahachinotha eth phanecha, set thy face against it: the word is of כון Cun, which among other things, signifies to be prepared, firm, and constant, resolved not to be diverted; or to be fitted, disposed, or intent to do something. So here, the time of Christ's passion drawing near, he resolved (whatever flesh and blood suggested; or Peter had persuaded to the contrary, Mat. 16. 22.) to go to Jerusalem. See on Mat. 19. 1.

V. 52. {to make ready for him} Which was needful; because Christ was attended, not only by the twelve Apostles, but many others who followed him, as disciples and hearers.

V. 53. {his face was as though, &c.} The Samaritans took special notice of any that went up to Jerusalem to worship, because they had a Temple of their own for their false worship on mount Gerizim, built in opposition to the Temple of God at Jerusalem. See John 4. 20. now it being near the Passover, the Samaritans took the more notice of their going that way, and therefore would not entertain them: moreover, the Jews having no commerce with the Samaritans. John 4. 9. there was the more need of forerunners to make provision for them, who could not in an ordinary, or then usual course, have expected any necessary entertainment there.

V. 54. {even as Elias did} See 2 Kings 1. 10. Possibly, that very Region put them in mind to desire fire from heaven, where Elias by fire from heaven obtained destruction of the two Captains with their fifties sent to fetch him to their King, thinking the Samaritans now despising Christ the Son of God, worthy of the like punishment: therefore they pretend Elias' example, not attending the difference of the case, without which, imitation of holy fathers may be very inconvenient and dangerous: So the foolish Samaritans alleged the example of the fathers worshiping in their mountain, John 4. 20. So in other cases do many more, as ill-advised now: but as a reverend Author says, they who without due choice thus do, are rather Apes, than imitators of holy fathers: that which they say, wilt thou that we command fire, &c. makes it doubtful whether they desired that Christ should give them that power they speak of, or that they were confident of their power, if they had but Christ his approbation and consent thereto.

V. 55. {of what spirit ye are} You do not know what spirit moves you herein: your counsel agrees not with your calling: you show a spirit of revenge, and therefore misapply the example of Elias: for I am come to save, not to destroy. And indeed as Augustine ad Marcellin. ep. 5. well says, vindicta ultima juste poscitur, quando nullus jam restat correctionis locus, extrema sc. summoque judicio, final revenge is justly required, when there remains no place for amendment, that is, at the last judgment. So dangerous is imitation of misapplied examples of Saints, especially to the violation of charity.

V. 56. {is not come to destroy} See 1 Tim. 1. 15. John 3. 17. He now came to show mercy, and to save the penitent, who will come again to judge and destroy the impenitent, and unbelievers: it was now a time for mercy, not judgment.

V. 57. {and it came to pass} See Mat. 8. 19.

V. 58. {the Son of man hath not} Knowing his thoughts, he intimated to him, that he should but deceive himself in following him for temporal gains, who now possessed nothing temporal, and came to propose spiritual and eternal gains.

V. 59. {and he said} Matth. 8. 21.

V. 60. {Let the dead bury the dead} Meaning the unregenerate who are dead in trespasses and sins, 1 Tim. 5. 6. Ephes. 2. 1. not that Christ disallows a decent and seasonable performance of that office of duty and piety, but that he prefers the advance of God's glory in preaching the Gospel, and saving of souls before it. See Mat. 8. 22.

V. 61. {bid them farewell} Mark 6. 46. the word ἀποτάξασθαι signifies also to order or dispose of: so that the sense may be, suffer me first to go home, and order or dispose of my estate and family: so that which the Prophet says, Isa. 38. 2. Hezekiah, צו לביתך, tsav lebeitheca, command or give order to your house; the 70 give τάξαι περὶ τοῦ οἴκου σου, dispose of your house: this probably was the main care of the man, to bid farewell, or take leave of friends; though an act of humanity, yet was it of less moment than to order and provide for them.

V. 62. {and looking back} This an Hebrew manner of speaking, signifying repentance of that one had begun. See Gen. 19. 17, 26. The meaning is, that no man dedicated to the ministry of the Gospel, having in his heart a resolution to forsake his calling, and to embrace the present world, is fit for that holy work: the simile is derived from plowmen, who looking backward, cannot make straight furrows. See 2 Tim. 4. 10.

CHAPTER 10

Verse 1. {After these things} See Matth. 10. 1.

{other seventy also} After that the twelve Apostles had preached in the towns round about, now the hearers multiplying, there was need of more preachers to confirm them: therefore he chose out of those who had heard and followed him, seventy more to send abroad to that office: so the Syriac interprets, he separated of his disciples seventy other, and sent them: the Greek word ἀναδείκνυμι here used signifies, to design or appoint: as Budaeus interprets out of Plutarch, creare, or make: as, ἀναδεῖξαι ὕπατον, to make one Consul, or to design one thereto: so to ordain or consecrate, as Christ here did. Their return from Babylon was a kind of type of their redemption by Christ: so here are appointed seventy, as they had their Synedrion or Council of seventy Elders or Judges after their return. So Moses appointed seventy Elders, or assistants to him, Exod. 18. 22.

{whither himself would come} Whither he would follow them, more fully to preach the kingdom of heaven, and also confirm the same with miracles: he sent them two and two, as to strengthen and comfort each other; so for the more certain testimony of that which they were to affirm.

V. 2. {the harvest truly is great} Matth. 9. 37. meaning a great number of people, which were ready to be converted, and gathered unto God. See John 4. 35. thus he encourages them.

V. 3. {behold I send you, &c.} Matth. 10. 16.

{among wolves} These are tyranni, & raptores seculi, Bernard. ad Past. Ser. tyrants, spoilers, bloody persecutors.

V. 4. {carry neither purse} Be not distracted with care concerning ordinary means to bear your charges, for clothes, or diet: he that sends you is able to provide necessaries for you; such ought our confidence to be in God's providence, that we may ever be assured, that he cares for us, while we are careful of his work; lest otherwise, if the mind be too intent on the things of this world, minus aliis provideat aeterna, Greg. hom. 17. in Evang. he should be less careful over others for things eternal.

{salute no man} See on 2 Kings 4. 29. this he speaks not forbidding comity and civility which he enjoins, verse 5. but distraction from, and hindrance in their duty and ministration: In the uncivil deportment of a late-grown-up monstrous sect among us, appears, how dangerous it is to take up the letter of the Scripture without due consideration of the sense and meaning thereof: It is a most necessary rule, so to interpret Scriptures, as that the interpretation of one place, may not cross the plain sense of another relating to the like purpose: as here; Some will not be civil to those they meet, or to whom they speak; because it is said, Salute no man: but they ought to consider, many places commanding to salute one another: whence they learn their rude salutes, of thou, thou flesh, &c. Let them consider; we have learned of S. Peter, ep. 1. c. 3. v. 8. Be courteous.

V. 5. {into whatsoever house, &c.} Matth. 10. 11.

{peace be to this house} See 1 Sam. 25. 6. It was their manner of salutation, whereby they wished all health, and happiness. See on John 19. 3.

V. 6. {the son of peace} That is, if any man capable of that blessing, and disposed to receive the doctrine of peace, which you preach, be therein.

V. 7. {the labourer is worthy of his hire} See 1 Cor. 9. 7. 1 Tim. 5. 18. From the common rule of equity, he shows that they shall by administering spiritual things, deserve of their hearers, things necessary for their sustenance; and therefore might not doubt, but that God would stir them up to relieve them therein, on whom he bestowed the riches of his grace in Christ, by his Gospel preached unto them.

{go not from house to house} In respect of the charge you put them to; for while you minister the gospel to them, you bring them greater gain.

V. 8. {eat such things} That is, be contented with such things as you find: which he says. First that they might not seek themselves, as they whose belly is their God, Phil. 3. Secondly, that they might know, that he who forbade them to carry purse or scrip, yet permits them necessaries in the execution of their ministry.

V. 9. {nigh unto you} See Mat. 3. 2. and 4. 17.

V. 10. {out into the streets and say} Publicly and openly for a testimony against them.

V. 11. {dust of your city} See Mat. 10. 14. Luke 9. 5. Acts 13. 51.

{kingdom of God} Christ the Messiah, King of glory, presented himself unto you by his messengers, to reign over you, and save you.

{is come nigh unto you} That is, against you, further to condemn you, who contemn it, as chap. 9. 5.

V. 12. {more tolerable in that day} In the day of judgment, See Mat. 10. 15.

V. 13. {Woe unto thee Chorazin} Mat. 11. 21. Chorazin was a chief City of Galilee, reckoned among the ten cities of Decapolis, that stood on the sea of Galilee, in a creek, over against Capernaum.

{Bethsaida} Another city of Galilee, which was also one of the cities of Decapolis, standing on a creek of the same sea.

{Tyre} Tyrus the chief City of Phoenicia, which in the division of the land, came to the tribe of Asher, Josh. 19. 29. but because they could not drive out the inhabitants, Israel never possessed it, but the Tyrians kept it, and continued still in Idolatry.

{Sidon} Another City of Phoenicia of the like condition, Josh. 19. 28.

{sitting in sackcloth and ashes} Which were signs of mourning and repentance. See 1 King. 21. 27. 2 King. 19. 1. Esth. 4. 1. Mat. 11. 21.

V. 14. {more tolerable} Because, as Salvian says, de gub. Dei, lib. 4. fine, Minoris criminis reatus est, legem nescire quam spernere: It is less sin to be ignorant of God's will, than to contemn it known: he that knows his Master's will, and does it not, shall have most stripes, chap. 12. 47. Jam. 4. 17. John 9. 41.

V. 15. {and thou Capernaum} This was another City of Decapolis, which was the Metropolis of Galilee, standing on the river Jordan, upon the borders of Zabulon and Nephtalim, that then flourished with great trade, riches, and pride.

{which art exalted to heaven} In regard of Christ preaching and working there: or in regard of their high ambition and prosperity.

{down to hell} ἕως ᾅδου: so in the Creed, εἰς is put elliptically for εἰς οἶκον τοῦ ᾅδου, to the house, or place of hell. See in cap. 12. 5.

V. 16. {he that heareth you} See Matth. 10. 40. John 13. 20. 1 Thess. 4. 8.

V. 17. {through thy Name} We using your authority, and calling on your Name.

V. 18. {I beheld Satan} Satan is styled Prince of the air, Ephes. 2. 2. ruling in high places, Ephes. 6. 12. whence he is said to be cast down, when his power is overthrown by preaching of the Gospel.

V. 19. {I give unto you power} See Matth. 16. 18. Acts 28. 5. Mark 16. 18.

V. 20. {because your names are written in heaven} Because by the effects it appears, that you are elected to life everlasting. See Phil. 4. 3. Rev. 20. 12. and 21. 27. This is a manner of speaking borrowed from the customs of men, whose names are registered, and enrolled in some public records, to keep in certain memory, and assure them of their freedom and privilege in that corporation.

V. 21. {Jesus rejoiced in spirit} Mat. 11. 25. being comforted in the success of the Gospel, and in the consideration of the performance of his Father's will.

{unto babes} νηπίοις, the word also signifies simple or weak men. Hesiod. ἔργ. καὶ ἡμέρ. νήπιοι, οὐδ᾽ ἴσασιν. etc. fools or simple men, neither do they know, etc. See on Mat. 11. 25.

V. 22. {all things are delivered} Matth. 28. 18. John 3. 35. and 17. 2.

V. 23. {blessed are the eyes} See Matth. 13. 16.

V. 24. {Many prophets} Which he means not only concerning the bodily presence, and sight of things by him done; though that was much desired, that they might see the world's Savior present (as we shall do in his kingdom of glory) but also to understand, and to be more fully assured of the admirable work of God's mercy, and the accomplishment of their redemption by Christ.

V. 25. {a certain lawyer} One that professed the knowledge and interpretation of the law of Moses, though indeed he knew not the end of the law, which was to be a Schoolmaster to bring us to Christ, Gal. 3. 24.

{Master, what, &c.} Thus he calls Christ, who yet came not with a mind to learn, but to tempt, and to find some occasion of cavil: it seems that when he had heard Christ teaching, he rose up to propose this question, to try whether Christ would say anything against the law, or mention any other way to life everlasting.

V. 26. {what is written} Knowing his subdolous mind, he remits him to the law, who boasted of, and trusted in righteousness by the law.

V. 27. {Thou shalt love, &c.} See Deut. 6. 5.

{with all thy heart} As much as you can: modus diligendi Deum est sine modo diligere. Bernard. The measure of our loving God, is to love him beyond measure.

{and thy neighbour as thyself} Levit. 19. 18.

V. 28. {This do and thou shalt live} This answer is shaped according to the Lawyer's question, verse 25. what shall I do to inherit eternal life? because he sought eternal life by the works of the law, which he could not fulfill; he refers his conscience to the law, which then only showed his sin, Rom. 7. 7. & 3. 20. Gal. 3. 21, 22. knowing that it must either bring him unto Christ, or leave him inexcusable, Mat. 19. 17. otherwise when the keeper of the prison (far from all opinion of any merit of his own) asked; What must I do to be saved? Acts 16. 30, 31. Paul and Silas answered, believe in the Lord Jesus Christ, and thou shalt be saved.

V. 29. {Who is then my neighbour?} For they counted no man their neighbor but their friends and countrymen.

V. 30. {leaving him half dead} We may not so wrest these words in their application, as thence to conceive, that man in his fall, had left in him any life of grace, or ability to recover or raise himself to any moral good; seeing that the Scriptures so expressly declare, that before our regeneration and new birth by the free grace and mercy of God quickening us by his Holy Spirit, we are all dead in trespasses and sins, Ephes. 2. 1. See Rom. 7. 18, 24. 2 Cor. 3. 5.

V. 31. {on the other side} As if the distressed man had been unworthy of his care or pity. See Psal. 38. 11. Isai. 58. 7.

V. 33. {but a certain Samaritan} Whose nation was odious to the Jews. John 4. 9.

V. 35. {took out two pence} These circumstances are set to express the free mercy of God in our conversion; not only preventing us by his grace, but continually supplying us with necessary increase thereof, that we may persevere and be saved: according to which Augustine de verb. Apost. serm. 15. says, non potes te promerendo accepisse, qui non promereres, nisi accepisses; think not that you received by deserving, who had not merited, except you had first received: and again, you give (says he) altogether freely, you freely save, who find (in us) nothing to save us; you find much to condemn us.

V. 36. {which now of these, &c.?} Which of these did according to the law, which says, thou shalt love thy neighbor.

V. 37. {Go, and do thou likewise} Help him that has need of you, although he be your enemy, or you know him not.

V. 38. {a certain village} Bethania, John 11. 1.

V. 39. {sate at Jesus' feet} Here is not only historified her posture, but principally her attention, diligence, and composure of herself (all things else set aside) to hear Christ. See Acts 22. 3.

V. 41. {thou art careful and troubled, &c.} You are too much perplexed with these cares which hinder your hearing the Gospel, which is more necessary.

V. 42. {Mary hath chosen that good part} Martha's entertainment of Christ, was good and commendable: but her too much care distracting and hindering her from better, as also her censuring her sister's hearing Christ, was not good, non tu malam, sed illa meliorem, &c. August. de verb. Dom. ser. 27. You have not chosen a bad part, but Mary has chosen a better.

{which shall never be taken away} That which we here do for eternal life, etiam post mortem servatur, Greg. hom. 27. in Evang. is kept after death. Such is the kingdom of Heaven, Unde nullus ejicitur beatus: quo nullus miser admittitur. Prosper. de vit. contempl. l. 1. c. 2. whence no blessed one is cast out: into which none unhappy is admitted.

CHAPTER 11

Verse 1. {One of his disciples} All his Apostles were Disciples: but all his Disciples were not Apostles. Whether this were a Disciple but not one of the twelve Apostles, it is not certain: probably he was present when Christ taught this prayer to his Apostles, and the multitude, Mat. 6.

{Lord, teach us to pray} We know not what to pray as we ought, Rom. 8. 26. Deus solus docere potuit, ut se vellet orari, Tertul. l. de orat. c. 9. Only God could teach how he would be petitioned. Therefore himself ordained and ordered the duty of prayer; and from his own Spirit, even then when it proceeded out of his mouth, animata suo privilegio, being animated and enlivened with his privilege it ascended into Heaven, commending to the Father those requests which his Son has taught. Prayer is a principal part of God's worship: and there can be none other so good a teacher of prayer as Christ our Mediator and Redeemer, God and Man: who as he died to give us life, so does he sit at God's right hand, to present our petitions in Heaven, which his own Spirit indites for us here on Earth, that we may obtain the same. He therefore taught us to pray, and to avoid the vain repetitions and ostentation of Pharisees and Heathens, thinking to be heard for their much speaking. Mat. 6. 7. taught us this short form of prayer, in it comprehending all things necessary to be prayed for.

{as John also taught} By giving them some form of prayer: it seems, that because Religion was miserably corrupted by the false Glosses, and superstitious traditions of Pharisees, as also by a general depravation of manners, so that it was no marvel, if very few among them, either rightly practiced, or truly understood, that main part of God's worship, which is in devout and faithful prayer. Therefore whereas now the long promised redemption of the faithful drew near; it was necessary that their minds should be strengthened, and lifted up to the firm hope and confident expectation thereof, by earnest prayer: so that John Baptist, whose office it was to prepare the way of Christ, did, out of most evident places of Scripture thereto pertinent, compose his Disciples (whom he was to instruct and fit to receive Christ the Messiah) some private prayers suitable to their present condition, and the spiritual kingdom of Christ, which they were now to profess.

V. 2. {when ye pray say} Compare Matth. 6. 9. with this place, and the circumstances show, that Christ did twice at the least teach them this very form of prayer. And hence it appears, that as this is the most absolute and complete pattern of prayer, it comprehending all that we must ask, so is it the most exact and sacred form of prayer, indited and taught the Disciples (who were to teach the whole World the rules and practice of true Religion) by Christ himself, who is best able to teach his servants to pray.

{Say} Christ prescribed his Disciples this form of prayer to be used by them; not rejecting others, which his Spirit taught or teaches, but to abridge all necessary petitions, into this one Sum. See Augustin. ep. 121. c. 12.

{Our Father} Under one person of the holy Trinity named, we understand all three: according to that of Tertullian de orat. cap. 2. In Patre Filius invocatur, In the name of Father, the Son also (and the Holy Ghost) is invocated. This excellently agrees with the state of grace: first intimating our adoption in Christ; by whom we are to expect all that is profitable for us; as remission of sins, preservation, temporal and spiritual goods, all which God gives as a loving and gracious Father: also in this (our) we learn that the faith only which works by love, is available, Gal. 5. 6. So that as children of one merciful Father we must be unanimous, and mutually solicitous for each other's good: and lastly, it shows us with what confidence we must pray: for this appellation & pietatis, & potestatis est, Tertul. qu. s. is both a name of piety and power.

{which art in Heaven} Who possesses, rules, and disposes of all things in Heaven and Earth. Dan. 4. 34, 35. Filling Heaven which is your Throne, and Earth, which is your Footstool with your power and glory: comprehending all things, comprehended of none: It is to be confessed, says Augustine, Dardan. ep. 57. that God is everywhere, per divinitatis praesentiam, by or in respect of the presence of his Deity, but not so, per habitationis gratiam, in respect of his grace dwelling in, and manifesting himself to the holy. Such only can be the Father of all the Elect, in all ages and places: this shows us to whom our prayers must be addressed: that our God we call on is the true God: how we ought to lift up our minds in prayer, how we ought to live, if we call him Father, 1 Pet. 1. 17. Phil. 3. 20. and with what humility, sanctity, and reverence we must appear before him when we pray. See Eccles. 5. 2.

{Hallowed be thy Name} By Name, understand his Nature, Majesty, eternal Power, Goodness, Wisdom, Righteousness, Mercy, Truth, etc. By Hallowed, or Sanctified we pray that we, and all may, rightly know him, adore, reverence, praise, magnify, and set forth that his goodness which shines in all his works, that we may rightly worship and fear him, as Tertullian says, de orat. c. 3. id petimus ut sanctificetur in nobis, that it may be sanctified in us: that we faithfully endeavor, as much as in us lies, that all others may do the same: that his Name which is ever holy etiam apud homines sanctum habeatur, Augustin. Prob. ep. 121. may also be accounted holy of men. That we may think and speak of him with all reverence, and never take his holy Name in vain. That we may live to his glory, that his sacred Name be not blasphemed among the enemies, through our impiety. See Titus 2. 10. The sum of all is, that God would manifest himself to us, and give and bless the means by which all may come to the knowledge of him in Christ, that his Name may be magnified in our salvations.

{Thy kingdom come} The kingdom of God imports first, his absolute sovereignty and universal government, under which, are all good and bad, Psalm 103. 19. This is not here prayed for, as Augustin qu. s. says, Quod seu velimus seu nolimus utique veniet, which shall come whether we will or no, it being always everywhere and none can resist it, Dan. 4. 32. Secondly, his special kingdom, whereby he rules in the elect, working his will in them. This is 1. The kingdom of Grace whereby he governs the Elect by his word (the Scepter of his kingdom) and his Holy Spirit of sanctification, whereby he causes in them a voluntary subjection of the whole man body and soul, to his revealed will, Psal. 110. 3. Rom. 4. 17, 18. Psal. 2. 13. with which understand the revelation of Christ and all the means of salvation. 2. The kingdom of glory; that is, the eternally blessed estate of the Elect in Heaven, as Augustine says, Ut nobis veniat, atque nos in eo regnare mereamur, that it may come to us, and that we may reign therein. Neither may we conceive these to be two kingdoms of God: but one and the same, begun in the state of Grace, and perfected in the state of Glory: and it comes by certain degrees, as first, illumination by the gospel, and all other divine Ordinances, whereby God's grace and favor in Christ is revealed, and his kingdom advanced and maintained. Secondly, subjection of the whole man, body, soul, will, and affections to Christ. Thirdly, true renunciation of the World, Sin, Satan, and ourselves, in shaking off the kingdom and rule of sin, and not following the guidance of carnal wisdom and affection. Fourthly, affections set above, desires and conversations fixed on Heaven, Coloss. 3. Phil. 3. Fifthly, accomplishment of all God's promises to the Elect for the life to come; as God being all in all: perfection of every part and faculty of body and soul filled with glory and unspeakable joy and blessedness in the presence of God: so that the meaning of this petition is, as if we said, O Lord govern us by your word and Holy Spirit, that we may wholly and willingly obey you in all things: increase and preserve your Church, destroy the kingdom of Satan. Sin, and whatsoever power exalts itself against your Divine Majesty, Truth, and holy Ordinances: protect and preserve us in your kingdom of grace, and in your good time bring us into your kingdom of glory.

{thy will be done, as in heaven, so on earth} We are not here to pray that God would do what he will by his absolute will, whereby he irresistibly rules in Heaven and Earth; but forasmuch as we are yet partly flesh and partly spirit, Gal. 5. 17. And as Tertul. de orat. c. 4. says, Earth and Heaven; we pray that we may be enabled to do what God will for his glory and our salvation: we pray (says August. ep. 121.) for that obedience; that so his will may be done of us, as it is done by his Angels in Heaven. This will of his is first that we believe in Christ for our justification and salvation, see John 6. 40. Secondly, that we endeavor to the works of sanctification, 1 Thess. 4. 3. and true conformity to our holy Savior Christ. Thirdly, that we submit to a patient and cheerful undergoing all that which the good providence of God shall lay upon us. See Acts 14. 2. Acts 21. 13. 2 Sam. 15. 25. Mat. 26. 39. which we must do by renouncing our own wills (which are corrupt and unjust, ignorant, and commonly hurtful to ourselves) and submitting and rendering up ourselves wholly to the will and good pleasure of God: to this end, Christ proposes the pattern, as in heaven. The meaning is, that the Lord would frame us here on Earth to such a holy, ready, and cheerful obedience, as now his holy Angels show in the execution of his will, Psal. 103. 20. and we shall also do it in the kingdom of glory, in which we shall no more sin, Rev. 22. 3. The sum is, Lord give us grace to do your will (for that we may do his will, opus est Dei voluntate, id est, ope ejus & protectione, quia nemo suis viribus fortis est, sed Dei indulgentia. &c. Cyprian. de orat. Dom. (si sit opus ejus) We have need of God's will; that is, his assistance and protection; because no man has of himself ability thereto. Let your will revealed in the word for your glory and our salvation, be accomplished in our conversion, and mortification of our corrupt affections, (See Ezek. 33. 11.) denial of ourselves, relying wholly on our Savior Christ; sanctification (1 Thess. 4. 3.) and cheerful submission to your good pleasure in all estates prosperous and adverse.

V. 3. {give us day by day our daily bread} First, he teaches to pray for (as also to seek, Mat. 6.) the kingdom of God, and then things temporal, which may accommodate and serve us thereto. We must say, give, Ne putetur esse ex nobis, Augustine ep. 143. and, us, for he would not have our prayers such, ut—pro se tantum precetur, &c. Cyprian qu. s. the God of peace and teacher of concord, so instructed his for unity, that he would have everyone pray for all, quomodo in uno omnes ipse portavit, as he being one, bore, and took care for us all. Day by day, τὸ καθ᾽ ἡμέραν, day by day, or for the day: every day as much as is sufficient. So the Syriac, כל־יום culjum, is rendered quo opus habemus quotidie. By Bread, understand all things necessary for the sustenance of this mortal life, meat, drink, clothes, house, utensils, peace, health, liberty, maintenance, and whatsoever God knows needful to our natures, callings, and conditions, and those whom he has given us. So the Wiseman prays, Prov. 30. 8. Feed me with לחם חקי lechem chukki, bread of my allowance, or convenient for me; as is expressed Genesis 47. 12. לפי הטף lephi hattaph, to the mouth of the little one: 70. κατὰ σῶμα, according to their families; we give it, according to everyone's eating. Christ does not hereby prohibit lawful care and labor in our callings to provide things necessary for ourselves and families, (see 1 Tim. 5. 8. Ephes. 4. 28. 2 Thess. 3. 10.) but 1. That care which distracts from God's service and dependence on his fatherly providence, who can bless the least, without whose blessing, the greatest store cannot profit us. 2. All fraud, oppression, injustice, and cruelty in getting. 2. Diffidence in God's providence for necessaries. 4. Covetousness and desire of more than enough, (see 1 Tim. 6. 9, 10.) 5. Discontent and repining at that measure which God's providence gives us, (see 1 Tim. 6. 8. Hebr. 13. 5.) 6. Intemperance in the excessive use of his creatures, making men unfit for the service of God, and works of their calling. 7. That ungrateful looking on second causes, and means of getting, which makes carnal men forget to praise God's providence, as if their own care and labors supplied them. The sum of this petition is; Lord God whose providence descends to the preservation and well-being of all your creatures, bestow on us and ours, all things necessary for our present life, that we may daily and thankfully acknowledge your fatherly providence, and faithfully and cheerfully depend thereon.

V. 4. {and forgive us our sins} In this petition Christ teaches us what we must ask, and what we must do if we will attain (Ut qui a Deo pascitur, in Deo vivat, Cypr. qu. s. that he who is fed by God, may live in God) we must ask remission of all our sins, guilt, and punishment, without which we must perish eternally: for that which S. Luke here calls ἁμαρτίας, Mat. 6. 12. is called ὀφειλήματα, debts: to intimate what punishment we owe to God's justice, except he remit and forgive it in mercy, (see Psalm 130. 3, 4. Psalm 143. 2.) in asking pardon, we acknowledge and confess our guiltiness, and disability to satisfy; as likewise our hope of mercy: thus he taught his Saints to pray; therefore as Augustine ep. 29. says, quantum libet profecerimus, how much soever we have profited, still we have need to say forgive us; for if we say we have no sin, we deceive ourselves, &c. 1 John 1. 8. The African Council contr. haeres. Palag. cap. 67. condemned them who said, that the Saints thus prayed in regard of others' sins, not their own, or rather in humility than truly: Quis enim ferat orantem, & non hominibus, sed ipsi Domino mentientem, qui labiis dicit sibi dimitti velle, & corde dicit, quae sibi dimittantur, se debita non habere; for who can endure one praying, and lying; not to men, but God himself: saying with his lips that he desires to be forgiven, but in his heart, that he has no sin to be forgiven? That which we must do, is to forgive our brethren who hurt us: which duty is not here annexed as a cause, but as a condition of our sins' remission in Christ. It is impossible to obtain remission of sins, without true faith, apprehending the merits of Christ for our justification: and as impossible for that to be without charity (Mat. 6. 14. & 18. 33. etc.) therefore Christ herein gave us a law, Certa nos conditione & sponsione constringens, binding us in a certain condition, bargain, or covenant, so to forgive as we desire forgiveness; Cyprian. qu. s. Here we see the necessity of that which Christ teaches, Mat. 5. 23. The sum is, O Lord forgive us all our sins, guilt and punishment (for your Son Christ his sake) as you have in your mercy given us a heart to forgive all others, who have done any injury to us.

{Lead us not into temptation} Mat. 6. 13. He teaches us to supplicate not only de remittendis, for remission, but also de avertendis peccatis, for aversion and prevention of sins, Tertul. de orat. cap. 8. Lead us not; that is as Tertul. and Cyprian. qu. s. interpret, Ne patiaris nos induci, &c. Suffer us not to be led into temptation: lest being destitute of his help, either deceived, we consent to; or afflicted, we yield to temptation, says Augustine Epist. 121. cap. 11. As if we said, Lord leave us not to the malicious assaults of Satan, nor to the frailty and corruptions of flesh and blood: We are of ourselves unable to resist the power of sin; and have by our many willful transgressions of your holy Commandments deserved to be given over and left to our own sinful wills and affections, and thereby to destruction of body and soul: but Lord forsake us not in any temptation, but give a happy issue; so upholding us with your merciful hand (who best know our weakness and necessities) that we may neither faint in our trials, nor yield to the power of sin or allurements of Satan; but may so resolutely stand, that, through your good Spirit strengthening us, we may at last obtain a perfect victory, through Jesus Christ our Lord.

{but deliver us from evil} Serva nos a malo, keep us from evil, the Interpreter of the Syriac gives it. Herein we pray against all those things which the Adversary practices against us in this world, who has (says Cyprian qu. s.) power granted him against us, either ad poenam cum delinquimus, vel ad gloriam cum probamur, to our punishment when we sin, or to our glory when we are tried. And we are here admonished, Nondum nos esse in eo bono, ubi nullum patiemur malum, Augustine epist. 121. cap. 11. that we are not yet in that good estate, where we shall suffer no evil: This prayer (says he cap. 12.) comprehended all that an afflicted Christian can pray for: So that it is free to pray aliis atque aliis verbis, in other words, but not for other things than those which Christ has taught us to pray for.

V. 5. {Which of you shall have a friend} The scope of this speech is to teach us fervency and constancy in prayer; by an argument from the less to conclude the greater: if men think no time unseasonable to help a friend in want, how much less will God who is ever ready, willing, and able to help his? and unto whom nothing good can be importune or unseasonable; there can be no lassitude in him whose word is his work, neither does he slumber or sleep, so that any untimely calling on him might break his rest, therefore David said, Psal. 34. 1. I will bless the Lord at all times, and Psalm 119. 62. at midnight I will rise to give thanks unto thee—and he is everywhere to be found of them that seek him faithfully; therefore the Apostle says, I will therefore that men pray everywhere, lifting up holy hands, 1 Tim. 2. 8.

V. 6. {in his journey is come, &c.} ἐξ ὁδοῦ, out of his way. Syriac מן אורחא men urecho, which word coming from ארח arach, iter feci, is put to signify, a journey, or way.

V. 7. {trouble me not} Which of you will be so uncivil as to put off an importunate friend, saying, trouble me not? but rather (as verse 8.) he will rise and give him, because of his importunity: how much more will the keeper of Israel (who neither slumbers nor sleeps: who is ever ready without any trouble to relieve, having in himself that eternal and unspeakable love to his elect, which can have no cause but itself, which needs none other solicitor, or motive to entreat pity towards us) readily hear and relieve us?

V. 8. {because he is his friend, yet because, &c.} Though he would not take so much pains for any love to this his friend, yet will he do it to avoid more trouble and disturbance, because he loves himself, and his own ease, quiet and rest, rather (says Augustine ep. 121. cap. 8.) vitando taedium, quam benevolentiam cogitando: avoiding trouble, than thinking of good will: that we may hence understand, if he who sleeping is awaked (awaked against his will) to give, how much more benignly, and willingly will he give us, who knows not sleep, and awakes us from sleep, that we may ask of him? This, as other similitudes, is not to be drawn beyond the intent of Christ, whose purpose is to show the excellent effects of fervency and perseverance in prayer. (See Luke 18. 1. Mat. 15. 27, 28. Isaiah 62. 7. Exod. 32. 10, 11. Exod. 17. 11. etc.) if importunity prevail so much with man, who loves it not, what shall it do with God, who loves it, commands it, and puts the issues and condition of obtaining upon it?

V. 9. {And I say unto you, &c.} See Mat. 7. 7, & 21. 22. Mark 11. 24. John 15. 7. Jam. 1. 5. 1 John 3. 22.

{ask and it shall be given you} Understand this promise to be made to those who ask according to his will: See Mat. 18. 19. Mat. 21. 22. Mark 11. 24. John 15. 7. John 16. 23. Jam. 1. 6. Jam. 4. 2. 1 John 3. 22. 1 John 5. 14. he will not frustrate our hope of obtaining; whose own Spirit both moves us to pray, and indites our prayers: so that when he commands us to pray, he commands, not because he wants our prayers, but because we want his blessings; So true is that of Augustine de verb. Dom. serm. 29. illud quod hortatur, propter nos hortatur, that which he exhorts, he exhorts for our sakes.

V. 11. {if a son shall ask} Here is another argument or motive to prayer, from the less to the greater from the worse to the better; if evil fathers will give their children nothing but good; how much more shall the good God (from whom comes every good gift, who can neither be deceived in his choice, nor fail in his will) give his children that which is best? it is impossible for him to deceive his children by giving them any evil, when they pray for good.

{will he give him, &c.} As if he said, I appeal to your own minds and affections: do but examine your hearts herein: would any of you natural parents, willingly hurt your own children?

V. 12. {will he offer him a scorpion?} Would any man abuse the simplicity, or betray the confidence of his infant asking an egg, by giving him a deadly poison? a scorpion is a venomous serpent which brings forth young, ovorum specie, like eggs. Plin nat. hist. lib. 11. cap. 25. that which the Hebrew calls עקרב hacrab. Deut. 8. 15. עקרבין Chald. 70. σκορπίου. So Ezek. 2. 6. vid Tertul. advers. Gnostic. cap. 1. init.

V. 13. {the holy Spirit} That is, the graces of the Holy Spirit, the most excellent gift, in which he instances to assure them that he who will give himself to them, will not let them perish for want of things earthly and temporal; He is therefore (as Fulgentius ad Monim. lib. 1. well says) to be praised for his grace and favor of either gift; both when he awakes us from sleep to seek him, and also when he gives himself to be found of us seeking him: who indeed, nullatenus invenitur, nisi ipse nos excitet; ut quaeratur, is by no means found, except himself excite us to seek him.

V. 14. {casting out a devil} See Matthew 9. 32. and 12. 22.

{and it was dumb} That is, it made the possessed dumb, or speechless, by some resolution of the nerves, or other obstruction or disaffecting the vocal instruments, so that the possessed could not speak.

{the dumb spake} He who made the mouth, and the dumb, Exod. 4. 11. can dispossess Satan, and restore his creature, he only can, verbum proferre de clausis, vocem elicere de mutis. Ambros. in Luc. lib. 5. cap. 6.

V. 15. {he casteth out} See Mat. 9. 34. & 12. 24.

{through Beelzebub} ἐν Βεελζεβοὺλ. Syriac בבלזבוב, by, or through Beelzebub. The Latins give it sometimes Beelzebul, Tertul. advers. Marc. lib. 4. cap. 26. and commonly Beelzebub, it is all one, they meant (as our Evangelist here interprets) the chief, or most wicked of the devils. So the Jews called that unclean spirit, in detestation of the Idol of that name; 2 Kings 1. 3. בעל זבוב Bahal Zebub: possibly not without a blasphemous allusion to the name of that spirit of the magicians, which was called Eaalzebub, muscarum Dominus, the god or lord of flies: because, as some report, they drove away flies by swarms. See Pausan. Arcadic. Plin. lib. 19. c. cited also by Bodin. Daemonom. l. 1. cap. 3. See Shindl. Penteglot. in בעל Hanov. 1612. pag. 222. B. C.

V. 16. {a sign from heaven} Mat. 12. 38. and 16. 1. It is likely, that seeing such miracles, and through infidelity doubting, whether all might not be some compact or collusion, they desired some such miracle, as they fancied would put them out of doubt; which was indeed to tempt God, by desire, to prescribe him: or it may be they desired to persuade the people, that except he showed them some such miracle, he had no authority from Heaven: that is, such as was in the Manna, thunder and showers in Samuel's time, etc. 1 Sam. 7. 10.

V. 17. {knowing their thoughts} As the searcher of hearts, knowing to what end they required some other signs from heaven, being not satisfied with all those signs which they had seen him do by a divine and heavenly power; knowing it was their infidelity, and impious mind to calumniate him.

{every kingdom} Division ruins kingdoms; unity establishes them: you see by woeful experience, the kingdom of Satan powerful among you, not only, not the wicked castaways, but in that which is more apparent, so many which are now possessed of evil spirits in Israel: therefore Satan's kingdom is not against itself. Devils conspire against all that which is good; but not against one another, or anything which is evil: they are cast out against their wills, chap. 9. 39.

V. 18. {If Satan be divided} See Mat. 12. 26.

V. 19. {If I by Beelzebub, &c.} Mat. 12. 27.

{by whom do your sons, &c.} That which you allow in your children, why reprehend you in me? We may understand this either of their Exorcists, or of some of these to whom God had formerly given this gift of healing.

V. 20. {with the finger of God} ἐν δακτύλῳ Θεοῦ, meaning by the power of God, Exod. 8. 19. it is called אצבע אלהים ecsbah elohim, 70. δάκτυλος Θεοῦ: which Matth. 12. 28. is called the spirit of God.

{the kingdom of God is come upon you} Meaning not only the preaching of the gospel of the kingdom; but also the power of Christ destroying the works of the devil, casting him out of his usurped possessions, and translating his elect from the powers of darkness into his kingdom of grace, Coloss. 1. 13. and marvelous light: this was come to them who would not believe; which was a sign and argument of their greater condemnation.

V. 21. {When a strong man} Matth. 12. 29; ἰσχυρὸς, strong or powerful. Heb. בן חיל ben chaill, filius virtutis, 1 Sam. 14. 52. 2 Kings 2. 16. etc. a son of power or strength; so used there to call the strong or mighty.

{keepeth his palace} He compares Satan in the heart of the unregenerate, to some usurping prince, or powerful tyrant, or Goliath-like giant, domineering in confidence of his own strength; and himself to be conqueror (who bore his type) till Christ come to conquer and cast him out; Satan rules, as it were a king, in his palace, commanding all parts and faculties of man, in peace, that is, quietly, none troubling or opposing his dominion.

V. 22. {come upon him} At unawares subduing him.

{all his armour} πανοπλία, signifies all ammunition or furniture pertaining to complete arming, Ephes. 6. 13.

{divideth his spoils} As conquerors divide, or distribute the pillage to their soldiers: see Isa. 11. 14. Isa. 49. 24. his meaning is to show how he came to redeem mankind, which had no power to deliver itself from the captivity and tyranny wherein Satan held the greatest part of the world, until Christ came; and rescued all those impropriated vessels of honor, restoring God his elect, and to them the graces and state of holiness whereof Satan had despoiled them.

V. 23. {He that is not with me} Matt. 12. 30. he that declares not himself to be on my side; for there is no man, but he is either Christ's or Satan's: Christ can have no communion with Satan, (as they blasphemously imagined in his casting out devils) for Satan's work is only to destroy and scatter: but Christ, his work is to save and gather together the lost sheep of the house of Israel.

V. 24. {when the unclean spirit} Mat. 12. 43.

{is gone out of a man} Not that Satan ever leaves any, except the spirit of regeneration drive him out: but that in some vacations, and want of opportunities to precipitate them to sins, he seems to be gone for a time: the purpose is, to show the wretched condition of those who abused light and grace offered them; or who being illuminated with the knowledge of God, seeming to have escaped from the snares and power of Satan, do yet relapse to pride, envy, malice, lust, drunkenness, etc. for their last estate is far worse than the first: sin never stands at a stay, but grows worse and worse; 2 Peter 2. 20. Heb. 6. 4. and the judgment shall be proportionable.

{seeking rest} Meaning some other heart, where he might rule without any resistance: Satan's rest is in the worst of motions to hurt men, and to make them as damnable as himself.

V. 25. {swept and garnished} Mat. 12. 44. by a little formal repentance, or fruitless resolution to do some good.

V. 26. {seven other, &c.} That is, many worse, and so that man's state becomes more desperate, as v. 24.

V. 27. {a certain woman of the company} Admiring the power and wisdom of Christ; while the envious Scribes and Pharisees studied, and vented their blasphemy, she thus confidently professes his excellency, this seems a proverbial manner of speaking, importing a good and excellent person; and the reason thereof may seem to be, because it is a blessing of God to be the mother of prudent, holy, and excellent children; as the contrary is a great affliction and unhappiness.

V. 28. {that hear the word, &c.} Without which no carnal privilege can make happy; but we must keep it; for not the hearers, but the doers of God's word are justified. See Rom. 2. 13. Jam. 1. 23. Mat. 7. 26. it is the food (of the soul) which cannot nourish except the stomach retain it to a good digestion.

V. 29. {and when the people} Mat. 12. 38.

{were gathered} When the multitude increased, and were gathered to him.

V. 30. {For as Jonah was a sign} See Jon. 2. 1. as Jonas' deliverance out of the belly of the whale was a sufficient proof of his ministry, so Christ's resurrection the third day, was of his mission: and therefore as the Ninevites believed Jonas, after he had been three days in the whale's belly, so should these believe and repent after his resurrection the third day; Acts 2. 37. 41. 47. or else be left excuseless.

V. 31. {The Queen of the south} See 1 Kings 10. 1. the Queen of Saba, or Sheba: see Mat. 12. 42.

{a greater than Solomon is here} That is, Christ the Messiah, God and man: the eternal word and wisdom of God: it is true that God gave Solomon wisdom and understanding exceeding much, and largeness of heart, even as the sand that is on the sea shore: so that his wisdom excelled the wisdom of all the children of the East, and all the wisdom of Egypt: he was wiser than all men, 1 Kings 4. 29, 30, 31. but in Christ all fullness dwelt, Colos. 1. 19. the fullness of the Godhead, Colos. 2. 9. in him are hid all the treasure of wisdom and knowledge, Colos. 2. 3. so that (as Bernard says sup. Cant. serm. 27.) he, Non tam sapiens, quam ipsa sapientia est: is not only wise, but wisdom itself: and so CHRIST excels all creatures: no creature is its own essence.

V. 32. {The men of Nineve shall rise up, &c.} See Jon. 3. 5. their example shall be an argument of condemnation against those, who regarded not the preaching of a greater than Solomon, than all men, as John Baptist says, John 3. 31.

V. 33. {no man when he hath lighted, &c.} See Matth. 5. 15. Mark 4. 21. Luke 8. 16. his purpose is to show, that though his preaching found little good effect in that evil generation, yet would he not hide the light which he brought not in vain into the world: this similitude of light accommodate to the office of the ministry, is often used in holy Scripture, to teach us what we ought to endeavor to.

{under a bushell} See Mat. 5. 15.

V. 34. {the light of the body is the eye} See Matth. 6. 22. as a window is called a light, because it lets light into the room: these words seem to give a reason why that generation continued blind, in so clear a light of the gospel preached to them: because the eye of their mind was darkened with ambition, pride, envy, malice, covetousness, and other wicked affections; hence it came to pass, that they, not only understood not the truth which Christ showed them, but opposed the same, accounting it darkness and error.

{single} Clear without blemish, quick-sighted; if the crystal humor, and pupilla oculi, were colored, the eye could not see any other color, for intus existens prohibet alienum, that color of the eyeball would not suffer any other to be perceived; therefore has the God of wisdom (wonderful in all his works) made that (like a clear glass-window to let in light to the house) without any color in it, that through it the species of things seen, might be presented through the optic nerves to the common sense, and so we have a right apprehension of things sensible: and so proportionably is it with things intellectual.

{whole body} Meaning that the whole body is directed by a sufficient light.

V. 35. {that the light} That which seems to be light, take heed it be no darkness of error.

V. 36. {no part dark} He means this of true illumination by God's word and Holy Spirit, not as if any man (though regenerate) were free from all ignorance, but because in regeneration every part is sanctified and renewed (though not in this life perfected) so that we thereby walk as children of light.

V. 37. {a certain Pharisee besought him, &c.} Some of these invited him sometimes, though possibly with several intentions; he who came to save sinners, omitted no opportunity thereto. See Chap. 7. 36.

V. 38. {Pharisee saw it} See Mark 7. 3. etc.

{first washed} They washed often according to their superstitious tradition, and he wondered why Christ did not so also, Mark 7. 2, 3, etc.

V. 39. {and the Lord said} See Matth. 23. 25. See the admirable difference between Christ, and the men of this world. Christ, as a true friend, not so much endeavoring to please as to profit, plainly told the Pharisee his, and his fellows', faults; but the parasitical trencher-flies will rather betray their benefactors' soul by their silence, than venture their own interest in their favor by reproving them, and telling them the truth, that they might amend their faults.

V. 40. {make that which is within also} Both body and soul, that God may be served in both according to his revealed will, not your own tradition: you wash the hands, and neglect the heart; it is deep hypocrisy to be solicitous for that which man sees, and to neglect that which God sees, and principally requires. See Mat. 23. 26. 2 Cor. 7. 1. James 4. 8.

V. 41. {But rather give alms of such things as you have} Τὰ ἐνόντα, that is, κατὰ τὰ ὄντα, according to the things which you have: τὰ ὑπάρχοντα, as Chap. 12. 33. The Syriac interpreter gives it, id quod adest: as it is Genes. 32. 13. מן הבא ביד min habba beiad, of that which came to hand, which he had ready: the meaning is, as you are able and provided to give: it is not washing the body can make you clean or holy before God, but faith and a good conscience within: specially charity in giving according to your ability, wherein God will accept you, as clean.

V. 42. {Wo unto you Pharisees} See Mat. 23. 23.

{these ought ye to have done} As if he had said; you Pharisees do well to pay tithes of all the increase of the earth, for so the Law commands, Levit. 27. 30. and in Abraham's tithes paid to Melchisedec, it appears to be due by the law of nature, (the ground of the moral Law, and long before the Levitical Law commenced, in force) the transcript whereof is the Law written by God on the tables of stone. Next we must consider, that God (the best and surest interpreter of his own Law) interprets detention of tithes to be sacrilege, as it is written, Mal. 3. 8. ye have robbed me—in tithes and offerings: notwithstanding, men otherwise interpreted, who said, Wherein have we robbed thee? and so a breach of the eighth precept of the moral law, therefore standing still in force: for Christ came not to dissolve the Law, Matth. 5. 17. this speech then of Christ, at the period of the Levitical Law, affirming that they ought to pay tithes of all, even to the very herbs; ought not to be restrained as relating only to the priesthood of Aaron, it does as duly now concern the Ministers of the Gospel, as any other part or branch of the moral Law: it being sufficient for that, once to have said to all persons, times and places, Thou shalt not steal; the Prophet so expressly interpreting detention of tithes to be stealing and robbing; by so much more abominable, because God has vouchsafed to take tithes upon his own account in the Ministers' behalf, lest it should be thought a human interest, and in the power of man to alienate them, under any pretense or color whatsoever. It can be no less than impious ingratitude to detain the tenth from God, who gives us freely nine parts for our own use. Quid faceres si novem partibus sibi sumptis, tibi decimam reliquisset? says Augustin. de Temp. ser. 219. what would you do, if he should have taken nine parts to himself and left you only one? All is his: he requires but his own: he may dispose of it as he pleases. Neither does he require tithes for his own sake, but for our good: as for a maintenance which his wisdom laid out for the Ministers, which watch over our souls; so that he might bless the other nine parts to us as it is written, Proverbs 3. 9, 10. Honour the Lord with thy substance, and with the first fruits of all thy encrease: so shall thy barnes be filled with plenty, and thy presses shall burst out with new wine. And again, Mal. 3. 10. Bring ye all the tithes into the store-house, and prove me now herewith, saith the Lord of hosts, if I will not open unto you the windows of heaven, and poure you out a blessing, that there shall not be room enough to receive it, etc. the curse lies upon the detainers of tithes, not only in particular, but in the general: Ye are cursed with a curse; for ye have robbed me, even this whole nation, Mal. 3. 9. many fearful instances to this purpose do both our histories, and memories afford us, too large for our present purpose. Two things are considerable by those, who are of other opinion, and the third not contemptible: first, whereas they say, the Ministers shall have otherwise a competency; let them consider: how dangerously the wisdom of man assails the amendment or bettering of God's wisdom and decrees. Secondly, whereas they suppose tithes were due in the ceremonial Law only, not by the moral, let them consider. First, what could tithes prefigure, accomplished, (and so repealed) in Christ. And next, that (whereas all the ceremonies of the Law are repealed in particular, or in the general, so in the Gospel or new Testament, as that their abolishing necessarily concludes the abolition of all the particulars thereto pertaining) no one Text of the new Testament evidently, or by necessary consequence prohibiting tithes, can be produced: whereas this present text says, these ought ye to have done, and not to leave the other undone: and the forecited interprets the detention of tithes sacrilege, or robbing of God: denouncing the curse to the detainers, pronouncing the blessing to the payers thereof: now whatsoever was commanded in the Old Testament, having its ground in the law of nature, and being not repealed in the new; must yet stand in force, as a duty of the moral law. Thirdly, it is considerable, that every branch of the moral law, is indispensable: so that if Ministers and people should consent to any violation thereof: there can reasonably be expected none other sentence from the just God, than that forecited, Mal. 3. 9. ye are cursed with a curse; for you have robbed me, even this whole nation: Yet they said, wherein have we robbed thee? confident that detention of tithes was no sin. To conclude, that which Christ taxes here, is their not being as well careful for judgment, mercy, faith, (Matth. 23. 23.) and the love of God, as they seemed to be in paying small tithes.

V. 43. {Ye love the uppermost seats} See Matth. 23. 6. Mark 12. 38. Luke 20. 46.

V. 44. {Ye are as graves} See Matth. 23. 27. your filthy corruptions within you, appear not unto men, so that deceived by your shows of sanctity, they easily fall into a dangerous imitation of you.

V. 45. {Then answered one of the lawyers} One of the expounders of the law.

{thou reproachest us also} Thus he said, as taking it for granted, that the interpreters of the law were unreprovable; he censures Christ's just condemning their hypocrisy: so hard is reformation, where pride, hypocrisy, and opinion of learning and wisdom, prejudicate all instruction: this was the reason why so few Scribes, Pharisees, and Doctors of the Law were converted by the preaching and miracles of Christ, evidently enough speaking him the expected Messiah; and the same cause is there still, why so few are now converted, but many are perverted daily, the Spirit of pride, and a giddy influence of Satan has so possessed many, that they think themselves able to teach their Ministers, and themselves too good to be reproved: he injures them, who but speaks of their sins.

V. 46. {And he said} See Mat. 23. 4.

{ye lade men} See Acts 15. 10. though they charged the people with many burdensome traditions, yet here Christ seems not so much to speak of these, as their rigid and imperious exaction of obedience to the whole law of ceremonies (which Peter calls, a yoke which neither we nor our fathers were able to bear, Acts 15. 10.) and in the meantime they favored themselves, with ease and indulgence.

V. 47. {wo unto you} See Matth. 23. 29.

V. 48. {ye allow the deeds} Your fathers building the Prophets' tombs, whom their fathers slew, therein condemned their fathers' facts, by such an honoring their memory, declaring their disliking of their fathers' cruelty; you doing the like, show yourselves heirs also of your fathers' impiety. Non igitur aedificatio, sed aemulatio loco criminis aestimatur. Ambros. in Luc. l. 7. c. 11. not the building of the Prophets' tombs, but imitation of their fathers' wickedness is condemned: as if he had said, you adorn their tombs, but will no more obey their doctrine than your fathers did: you will also kill the messengers of God, under pretense of Religion and Godliness.

V. 49. {Said the wisdom of God} Matth. 23. 34. as if he said I say, who am the eternal subsisting wisdom of the father, Prov. 8. 12. or, the wisdom and goodness of God, thus disposed to send Prophets, etc.

V. 50. {That the blood of all, &c.} For in former ages they slew the Prophets of God, and these men of this generation continuing in their fathers' sins, and adding to the measure by crucifying Christ, and persecuting the Apostles and Ministers of the Gospel; God would now no longer bear, but pour down vengeance on the bloody nation, as was seen in the destruction of Jerusalem: and as Christ foretold them, Matth. 23. 31.

V. 51. {From the blood of Abel} See Genes. 4. 8. the meaning is, that God would call this nation to account for all the blood they shed; though in their blind fury, and ignorant zeal, they thought they had done God service in shedding it (as John 16. 2.) he names Abel, because his blood was the first that ever stained the earth; as if he said, no cruelty and effusion of innocent blood, when ever shed, shall escape unpunished: of Zacharias we read, 2 Chron. 24. 22. whose dying words, when they stoned him, were the Lord look upon it, and require it: which quickly came to pass: for the Assyrians invaded Joash (who commanded him to be slain) and destroyed Princes and people; and his servants conspired against him, and slew him in his bed, 2 Chron. 24. 25. concerning two named Zacharias, see the learned Is. Casaubon. Exercit. 1. ad Annal. Eccles. 17. An. 1. n. 57.

V. 52. {wo unto you lawyers} See Mat. 23. 13.

{taken away the key, &c.} By your artifices, traditions, and usurpation over men's consciences, subjecting them to your erroneous opinions, and keeping them from the means of knowing the true sense of holy scriptures, which is preaching the word; it being the key of heaven: as also in that you hinder them from believing in me, who am the end of the law, the way, truth, and life.

V. 53. {to urge him to speak, &c.} The word ἀποστοματίζειν here used signifies, ex ore elicere: to draw something out of one's mouth: which the Syriac significantly expresses by, ומתכסין vamthacsin & aucupabantur; as if it were said, they went a birding: or laid wait to catch him and ensnare him in his words. תכס is a Syriac word, which, as Tremelius notes, inter alia significat aucupari, aut carpere verba alicujus. Rabbi Salomo expounds טפשף, visco avibus insidiari: Vatablus interprets it, captiose eum interrogare de multis, they began captiously to question with him concerning many things. So they urged him to answer, by proposing several doubts and cavils, in hope that in many answers they should catch something whereof to accuse him: so it is expressed, verse 54. by ζητοῦντες θηρεῦσαί τι, seeking as it were by hunting to catch something out of his words, whereof to accuse him.

CHAPTER 12

Verse 1. {In the mean time} See Matthew 16. 6. Mark 8. 15.

{leaven of the Pharisees} Leaven is Metaphorically put in Scripture; sometimes in the good part, as Matth. 13. 33. sometimes in the bad, as Mark 8. 15. 1 Cor. 5. 6, 7, 8. Gal. 5. 9. it relates sometimes to doctrine, sometimes to practice: in either of these, men use to receive a certain influence of qualities, from others whom they hear, or read, or with whom they converse, whether good or evil as the leaven conveys, and communicates its sourness to the meal in which it lies; so they interpret this word ζύμη, farina subacta, quae rancorem contraxit: Hebr. חמץ chamets and Syriac חמע acris, acerbus fuit, as 1 Cor. 5. 6. מחמע machamah, here the Syriac has חמירא chamiro, from the Hebrew word חמר Chamar, mixed or confused. So that Christ here warns them, that they be not infected with that same bitterness of hypocritical Pharisees, the bane of religion: therefore is that πρῶτον used, not distributively to prescribe an order of avoiding evil; but as a mark of eminency set upon that sin; as if he said chiefly (as Rom. 1. 8.) or above all evils, take heed of hypocrisy, in which there can be no truth of Religion.

V. 2. {Nothing covered} Matthew 10. 26. Mark 4. 12. Luke 8. 17.

V. 3. {The house tops} Publicly and openly: he respects the manner of their buildings, which were flat roof, whence they might speak to multitudes in the streets. See 2 Sam. 11. 3.

V. 4. {I say unto you my friends} He speaks thus to comfort them, and to encourage them to preach the Gospel boldly, see Mat. 10. 28. John 15. 14, 15. A man will save and relieve a friend, specially in that which he has employed him, and it were great dishonor, to desert him therein: therefore fear you not to preach the Gospel; stronger is he that is with you therein, than all that are, or can be against you.

V. 5. {Into hell} To hell fire, and eternal condemnation; of this no creature has power, therefore God only is to be feared: Christ calls it γέενναν, which some derive as a contract of גי-הנם ge-hinnoi, Josh. 15. 8. the valley of Hinnom: hence the Syriac גהנא gihanno or gihannah. Greek γέεννα: it was a pleasant and fruitful valley near Jerusalem upon the brook Cedron, wherein was Topheth, where they offered their sons and daughters to devils by the idol Moloch (as the heathens did to Saturn (Minuc. Fel. Octavio.) burning them between two fires, with hideous noises: for the abolishing whereof Josias commanded, that all manner of carrions from the city should be cast there; so that there was continual fire to burn and consume the same, lest they should stench the city, See 2 Kings 23. 10. hence by a metaphor the Hebrews used to call hell (the place for torments of the damned) גיהינם gehinnum, as a place most abominable, impious, and terrible. See Joh. Drus. ad voc. N. T. tom. 1. Gehenna.

V. 6. {Are not five sparrows} Matth. 10. 29. This he adds to confirm and comfort his disciples against persecutions. The poor birds cannot be destroyed, except God permit it; how much less shall you? it is injury to the divine providence, to distrust his care over us, who keeps the creatures provided for us: he forgets not one of these; can he forget you? certainly you being of more value, are more dear to him.

V. 7. {The very hairs of your head} See on Matthew 10. 30.

V. 8. {Also I say unto you} Matthew 10. 32. 2 Timothy 2. 12.

V. 9. {Whosoever shall deny me} To the foregoing argument he adjoins the mention of reward: Christ will own them, who suffer for his sake; and that before the holy Angels, who shall attend him in his judging the living and the dead. Mark 8. 38. as also the punishment of them, who (for fear, favor of men, or of this world, or the things thereof) shall any ways deny him before men: as if any deny him to be very God and man: to be our Savior, justifier, redeemer, and sole mediator: or if any deny the Gospel, or any part thereof to be the truth: if any out of malice oppose it, for fear of men be ashamed of it, or by an impious silence betray the truth thereof: To confess him relates, either to all Christians, of which 1 Pet. 3. 15. or to those who are called out before persecutors, to give testimony to the truth of Christ: he will deny and cast off all those who deny him: which is to be understood in case of final impenitency: otherwise Peter's denial of Christ, (through deep perturbation of mind in sudden fear) and his bitter tears of repentance following, show how far the elect, in some distempers are sometimes overborne in temptations; and yet by God's mercy are recovered again.

V. 10. {Speak a word} See Matth. 12. 32. Mark 3. 28. 1 John 5. 16.

{it shall be forgiven him} He that speaks against Christ, through ignorance and unbelief, it shall be forgiven him when he repents: but he that shall blaspheme the Holy Spirit of God, the Godhead, out of obstinate malice, against his knowledge and conscience, wittingly and willingly, persevering therein unto his end, it shall not be forgiven him: for otherwise we know Paul's blasphemy, was forgiven him, for he did it ignorantly. 1 Timothy 1. 13.

V. 11. {When they shall bring you unto the Synagogues} See Matth. 10. 19. Mark 13. 11. Luke 21. 14. the meaning is, when they shall convent you before the councils of Jews, High-Priests, Pharisees, etc. or the tribunals of heathen Princes, Magistrates, or Governors, fear not, you shall find a present assistance of God's Spirit, in such words and wisdom as your enemies shall not be able to overthrow, chap. 21. 15.

V. 14. {Who made me a judge} Christ would not intermeddle with secular government, when he was to redeem man, by subjecting himself to the judgment of man: not hereby disallowing the right of Magistracy and government by civil judicature, but intimating that God had now given him another calling: teaching everyone to contain himself within the limits of his own calling, and not to usurp and intermeddle with others; admonishing all men, to beware of covetousness the fountain of contention: and lastly, laying the ground for that which the Apostle urges, 2 Timothy 2. 4. that the state of a Minister should herein be proportionable to the condition of a soldier; disentangled from the affairs of this life, that he may please him, who has chosen him to another office: not that the Minister may not meddle with any affairs secular, but that he may not thereby be entangled, and hindered from the work of his Ministry, to which God has chosen him, and set him apart, as Romans 1. 1. nor be impropriated to the execution of civil offices of judicature or the like, because it can be no less than sacrilege to convert that, in whole or any part, to common uses (which is sacred by a peculiar dedication to God and his Religious service) incompatible with that consecration and ministration; therefore Christ refused this office of civil judicature; because he had no calling thereto, but to be a Priest for ever after the order of Melchisedec (Hebr. 5. 4, 5, 6.) though he were in his own person of infinite abilities to have performed both these offices: the fourth Council of Carthage chap. 20. decreed, that the Bishop should not so much as be troubled with the care rei familiaris, of domestic business, but, lectioni, & orationi & verbi praedicationi tantummodo vacet, attend only to reading, prayer, and preaching the word: the third Council of Carthage, chap. 15. citing those words. 2 Tim. 2. 2, 4. decreed that neither Bishops, Priests, etc. should be farmers, stewards, etc. it is not unlikely that they had also in their mind that of the Apostle; 1 Tim. 4. 15. that which some allege out of Possidonius, vit. Augustin. cap. 19. that he spent whole days in compounding controversies; and that which they bring out of Augustin de opere Monach. c. 29. To. 3. conclude nothing against us herein, seeing it appears not that Augustin executed any civil office of judicature; but that which was Ecclesiastical and immediately subordinate to Religion, as are peace, mercy, and charity; which the first Council of Antioch allowed and enjoined chap. 20. it was ordained that twice a year the Bishops should meet; διὰ τὰς ἐκκλησιαστικὰς χρείας, καὶ τὰς τῶν ἀμφισβητουμένων διαλύσεις, for Ecclesiastical causes, and to compose controversies, etc. and chap. 25. of the same: it was decreed, that the Bishop should have τῶν τῆς ἐκκλησίας πραγμάτων ἐξουσίαν, etc. power of things belonging to the Church; to give alms; and to relieve his own wants: now although these controversies, did not all arise from matters of faith and religion, but probably some, or many from secular interests (which might be the reason why Augustin de op. Monach. cap. 29. names those secular businesses, in composing whereof he was so much distracted) yet was the making of peace immediately subordinate to the duties and acts of Religion unto which none are, or can be well and duly fitted, without peace, unity, and charity. (Matth. 5. 23, 24. 1 Cor. 1. 10. 1 Cor. 3. 3. Phil. 2. 1. etc. Ps. 133. 3. etc.) and so, though this office well became all the children of God, Mat. 5. 9. yet questionless, best those who were, or are assigned to the ministry of the Gospel of peace: yet is it considerable, that Augustin esteemed this, such a distraction from his Ministry in the word, and such a burden unto him, that he calls God to witness, multo mallem per singulos dies, &c. aliquid manibus operari, etc. I had much rather every day some hours labor with my hands, that I might have others free to read, pray, and do something concerning divine Scriptures, and that he not only complained hereof, but obtained leave in an Ecclesiastical assembly of the people to transmit and put over this burden to Eradius his successor elect. See Aug. ep. 110. If to spend time to make peace, were a known distraction and heavy burden to good Bishops; we may securely conclude with Ambros. ep. 33. ad Marcellin. tyrannis sacerdotis infirmitas est—nunquam sacerdotes tyranni fuerunt, sed tyrannos saepe sunt passi, that is, the tyranny of a priest is an infirmity—priests (if good) were never tyrants, but have often suffered by tyrants.

V. 15. {Beware of covetousness} Beware of insatiable desire of having more: which the Apostle calls the root of all evil. 1 Tim. 6. 10. so it is indeed, of fraud, lying, oppression, murder, etc. non ille liber qui servit avaritiae, Amb. of. l. 2. ep. 7. he is no freeman who serves avarice: all abundance cannot preserve life; that is, it is in God's hand, to give or take away; as he presently shows in the parable of the secure rich man: and truly, non census divitem sed animus facit: Ambros. lib. 10. ep. 82. it is not so much wealth, as the mind which makes a man rich: the law of nature is rich enough to all: unto which you may quickly find abundance; but to desire, all abundance is scarcity: nemo pauper nascitur sed fit: no man is born, but becomes poor: therefore poverty is not by nature, but opinion: therefore you may quickly find nature’s rich man; hardly desire’s.

V. 16. {Brought forth plentifully} He teaches that God gives temporal blessings, even to the wicked, (as Matth. 5. 45.) many times for their greater destruction. Jer. 12. 3. Psal. 73. 18. therefore we may not set our hearts on them; but aspire to those riches which he gives to his elect only, as the riches of his grace, Ephes. 1. 7. Eph. 2. 7. the unsearchable riches of Christ. Ephes. 3. 8. See Col. 2. 2. 1 Tim. 6. 5, 6.

V. 18. {Build greater} This he says, not to condemn a holy providence of saving and laying up that which God gives us (for he commanded the broken meats to be gathered up, John 6. 12. See also 2 Cor. 12. 14. 1 Timothy 5. 8.) but to show us how evil confidence in riches is, how vain and foolish; seeing they may be so suddenly taken away from their securest owners, or they from them.

V. 20. {Fool, this night} He was foolish in reckoning upon many years to come, who could not be certain of one night: longa nostra desideria increpat via brevis. Greg. hom. in Evang. 32. so short a way of life, reproves our long desires.

{Then whose shall these things be} No man (says Ambros. lib. 8 ep. 10.) is rich, qui quod habet secum hinc auferre non potest: which cannot carry hence that which he has: that which we must leave behind us, is not ours, but some others.

V. 21. {layeth up treasure} He that heaps up riches to satisfy his worldly desires without the good provision of faith, and good works, shall be like this foolish rich man: see Mat. 6. 20. 1 Tim. 6. 19. Jam. 1. 5.

V. 22. {Take no thought} See Mat. 9. 25. 1 Pet. 5. 7. Psal. 55. 22. he forbids not πρόνοιαν, care for yourselves and your families, that we owe. 1 Tim. 5. 8. but this μέριμναν distracting and diffident care proceeding from a greedy desire and love of the world, distrust in God's providence, and undervaluing of the true riches of Godliness, 1 Tim. 6. 5, 6.

V. 23. {The life is more} Matth. 6. 25. as if he said: God has given the life and soul, which is far better than food and raiment; therefore he will not fail to give these for the preservation of the other, the Creator never ceases from the work of providence, John 5. 17.

V. 24. {Consider the ravens} Matth. 6. 26. God that provides for the most abject and vile creatures, as ravens, etc. Job 38. 41. Psalm 147. 9. will certainly much more feed, and provide for man, made to his own image, whom he redeemed with no less a price than the precious blood of Christ Jesus. See Rom. 8. 32.

V. 25. {Which of you by taking thought} Mat. 6. 27. this is another argument to dissuade from worldly care, from the vanity and unprofitableness thereof: as if he said, all your care cannot make you rich; God only gives or restrains. See 1 Kings 3. 13. 1 Chron. 29. 12. Hag. 1. 6, 9, 10, 11. Job 8. 18. it is in vain to rise up early, to sit up late, to eat the bread of carefulness, or sorrows: except the Lord bless it, you cannot thrive. Psal. 127. 2.

V. 26. {For the rest} For that which is of greater importance, the preservation of yourselves.

V. 27. {Consider the lilies} See on Mat. 6. 28, 29. this argument is, like the former, from God's liberality showed on the creatures made for man's delight, to assure us that he is more liberal to man himself: he that thus clothes the soon-fading flowers, will not let man want clothing: the scope of all is to teach us in a holy and prudent endeavor, to cast our care upon God. See Psal. 55. 23. 1 Pet. 5. 7.

V. 28. {If then God so cloth the grasse} Mat. 6. 30.

V. 29. {Neither be ye of doubtful mind} μὴ μετεωρίζεσθε, it signifies, be you not in suspense or of minds doubtful and wavering: so Suidas expresses it: ἦσαν δὲ μετέωροι ταῖς ψυχαῖς, καὶ πρὸς τὸ μέλλον ἔτι σαλεύοντες erant autem animis suspensis, & ob incertum rerum futurarum eventum adhuc fluctuantes. So Thucydides, by him also cited, says, that Greece was μετέωρος, that is, says he, ἐσαλεύητο, καὶ οὐχ ἡσύχαζον; they were troubled, and did not rest, So he calls ships at sea μετεώρους, that is, πελαγίους, καὶ μὴ ἐπ᾽ ἀγκυρῶν ἱσταμένας: that which we may not improperly render ships adrift, or at hull, which are not come to an anchor: the interpreter of the Syriac gives this word, neque distrahatur cogitatio vestra in istis: the whole sense is, be you not of wavering and doubtful minds, about temporal necessaries, as they must needs be who, depending only on second causes, do not put their confidence in God's providence, which never fails those who trust in him. See Psal. 9. 10. Hebr. 13. 5.

V. 30. {the nations, &c.} This last argument is taken from the difference which ought to be between us Christians, and the profane and unbelieving heathens: we acknowledge and profess that God is our Father; we call on him who knows we have need of these things; and as a tender Father, he provides these things for us: but the Gentiles and worldly minded men, have not faith to depend on God: no wonder if they, who have no such confidence on God's favor toward them, depend on second causes, and endeavor to provide for themselves: a worldly mind discovers a man's diffidence in God, and gross unbelief, as to his relation to God's covenant, and interest therein.

V. 31. {these things} These temporal necessaries, common to good and bad.

{shall be added} See on Mat. 6. 33. Shall be added over and above that you seek for; as Solomon's riches were to his request for wisdom. 1 Kings 3. 9, 10, 11, 12, 13.

V. 32. {the kingdom} Of heaven, therefore fear not: he that gives an eternal interest in heaven; will not suffer you to want temporal and earthly necessaries, to fit you, and bring you thereto.

V. 33. {sell that ye have} Matth. 19. 21. Acts 2. 45. Acts 4. 34.

{provide you bags} See chap. 16. 9. Mat. 6. 20. 1 Tim. 6. 19. This command condemns not propriety of goods; neither reaches it to all times, places and persons; but respects cases of necessity: and teaches that charity much more safely lays up riches in God's hands (who will bountifully repay for the poor) than any care of worldly men can otherwise do: and lastly this shows which are true riches: illa sunt verae divitiae, quas cum habuerimus perdere non possumus; August. de verb. Domini serm. 35. those are true riches which we can never lose, when once we have them.

V. 34. {where your treasure is} Matth. 6. 21. Because your minds and affections will be commonly on that which is most loved, dear, and precious unto you: therefore be merciful, and so lay up treasure in heaven, that your hearts and conversations may be there: See Col. 3. 2. Phil. 3. 20.

V. 35. {let your loins &c.} See 1 Pet. 1. 13. Meaning that they should be always ready to execute their charge; alluding to their habit, and manner of girding their long loose garments unto them when they were to do any work; he wills them to contrive all worldly necessaries so, that they may not hinder them in the service of God.

V. 36. {When he will return from the wedding} The meaning couched under this metaphor is, that we should stand upon a spiritual watch, constantly expecting the coming of our Lord Jesus to judge; ἀναλύσει return, properly signifies to dissolve or break up: so Athen lib. 1. ἀπὸ τῶν δείπνων ἀναλυόντες which may be interpreted breaking up company, to go home: some take it translatively from ships breaking ground, to return whence they came.

V. 37. {and serve them} That is, God will abundantly requite their service in Christ, with eternal blessings.

V. 38. {in the second watch} They were wont to divide the night into four watches; so often they relieved and changed the turns of their watchmen or sentinels, from the courts of guard. See Matthew 14. 25. Exod. 14. 24. Theophylact understands here τὰς διαφόρους ὥρας τῆς ζωῆς ἡμῶν, the divers hours or times of our life. The meaning is, whether he come sooner or later, to take you out of this life; this know, quos diu ut convertantur tolerat, non conversos, durius damnat. Greg. hom. 12. in Evang. those whom he long tolerates, that they may be converted, he more heavily damns if they convert not.

{or in the third} The meaning is, because the hour of death or judgment is uncertain; therefore we must always be provided for it. See Job 14. 14. See verse 40.

V. 39. {and this know} See Mat. 24. 43. 1 Thess. 5. 2. 2 Pet. 3. 10. Rev. 3. 3, & 16. 15.

V. 41. {this parable unto us} Whether does this parable appertain to us Apostles, Ministers and watchmen over the house of Israel; or unto all men?

V. 42. {Who then is that faithful, &c.} Matthew 24. 45. He answers, not Peter's quaere directly, but so as that we may understand here, as Mark 13. 37. What I say unto you, I say unto all, watch: though it principally concern those to whom God has committed the charge of souls, yet all that will be saved, are also to watch.

V. 43. Blessed are &c. He exhorts to the duty by the reward proposed.

V. 44. {ruler over all} Mat. 24. 45. that is, he will highly honor and recompense his diligence; as in things secular Joseph was honored by Pharaoh, and set over his household Gen. 41. 43. what this honor shall be, eye hath not seen, etc. 1 Cor. 2. 9.

V. 45. {But if that servant} By punishment threatened, he dehorts from security, tyranny, oppression, and injury towards another.

V. 46. {Cut him in sunder} Or cut him off: διχοτομήσει. So Mat. 24. 51. Tertul. adv. Marc. l. 4. c. 29. gives it by segregabitur: so the Syriac gives it ונפלג, as Martin Trostius reads it; as Tremelius ויפלג & dividet: of פלג phelag. Hebr. פלג Phalag, signifying both; divisit or separavit, all to one purpose; for so will the Lord cut off the impious servant by separating him from the number and society of them that shall be saved: as Mat. 25. 46. thus he will deal with deceivers of so great a trust; this penalty is added to terrify the idle, injurious, and those who in the Church serve not the Lord Jesus, but their own bellies, Philippians 2. 21. to these will he once give their portion on fire with hypocrites and unbelievers in hell fire.

V. 47. {which knew his Lords will} As if he said; if the servant which offends out of ignorance be worthy of punishment; what is he, who knowing it, willfully, or negligently transgresses it? ignorance is less sin than willfulness, 2 Pet. 2. 21. it is vain to pretend ignorance (where all are bound to know, that cannot excuse) and most wretched to abuse knowledge.

V. 48. {worthy of stripes} That is, who has committed some fault worthy of punishment: he alludes to the custom of correcting servants.

V. 49. {to send fire} Mat. 10. 34. Cyril. Hierosol. Catec. 17. understanding this of the Holy Ghost: others more probably of the fiery trial, afflictions, to which they shall be exposed who will live godly in Christ. See verse 51. etc. he speaks this of that effect which the Gospel should produce, not of itself, but by reason of man's corruption and abuse of it.

{and what will I?} That is, though I desire unity, not dissension, yet I would not for wicked men's sakes, that the Elect should want the comfort, which should come by the publishing of the Gospel: hereby he incites them to diligence in preaching the Gospel, notwithstanding the tumults which they should see following the same.

V. 50. {baptism to be baptized with} Math. 20. 22. meaning that himself must first suffer: this in the Saints, is by some called the baptism of martyrdom: so by waters, the scriptures sometimes express many or great afflictions. Psal. 66. 12. & 69. 1.

{how am I straitened} Pained, or much pressed: as if he said, I much desire that it were accomplished, and the redemption of man thereby.

V. 51. {suppose ye &c.} Mat. 10. 34.

{but rather division} See on verse 49. He shows them before, what would follow by the impious perverseness of men, lest finding such unexpected effects, they might be scandalized, and impute those divisions to the preaching of the Gospel, which are only accidental thereto: so must we account all these intestine quarrels in or about religion here specified: See on Matthew 10. 34.

V. 53. {the Father} Matthew 10. 35. one near and dear friend against another.

V. 54. {When ye see a cloud rising} Mat. 16. 2. The sea bare westward from Judea, so that commonly clouds thence arising brought rain: so Elias' servant saw a little bank or cloud arising from the west, before that great rain which followed the drought of three years. 1 Kings 18. 43.

V. 56. {Ye hypocrites} See on chap. 13. 15.

{that ye do not discern this time} As if he said; you have wisdom to observe natural causes, and signs; why can you not consider spiritual things, of far greater consequence, that is, this accepted time, and day of salvation, wherein God offers you such abundant means thereto.

V. 55. {why of yourselves judge ye not?} He discovers the fountain of their impiety and security: they would not descend seriously to examine their own consciences, neither would they there inquire, as in the sight of God, what was right: therefore had they much more understanding for anything, than for matters divine and heavenly: if they were sued, or in danger of arrests, they would presently make means to compound with their adversary, lest they should be put to more charge, or fall into greater dangers: but for reconciliation with the holy Majesty of God offended, they cared not; Prosp. cont. collar. well observes here, that Christ did not speak this, as intimating that they had either freedom of will, or possibility thereby to that which was good of themselves: but that they might know that they had lost it suo vitio, by their own fault of sin, and that therefore God's exaction was not unjust, though they were not able to perform that which they ought; but that man, (a litera occidente, confugiat ad Spiritum vivificantem, & facultatem, quam ante non invenit in natura, quaerat ex gratia) might from the killing letter (of the law) fly to the quickening spirit, and seek that ability of grace which he could not before find in nature: which if he did, he should find, that great is the mercy of God: if he did not, that the punishment of his sin is just.

V. 58. {When thou goest with thine adversary} See on Mat. 5. 25. The meaning is, break off contentions with your adversaries, before you come to dangerous issues: repent quickly of all your sins, for which God has a controversy with you: believe in Jesus Christ, the only Mediator between God and man, and the price of our redemption; that being justified by faith, you may have peace with God, (Rom. 5. 1.) in this life abuse not the patience and longsuffering of a gracious God, lest he judge you according to the rigor of his justice, which you can never satisfy, which is here meant by the last mite. See on Mat. 1. 25.

{mite} See on Mark 12. 142. Theophylact on this place well shows, that the torments of the damned shall never end, because they can never by suffering, pay the last mite, or satisfy the justice of God.

CHAPTER 13

Verse 1. {Whose blood Pilate} We find not in any other scriptures, mention of this fact: it seems he caused them to be slain as they were sacrificing, so that their blood was mingled with the blood of the beasts which they offered: not that they were slain in Galilee, whereof Pilate was not Governor: but it may be that these were of the sect of Judas the Galilean, mentioned, Acts 5. 37. as Anastasius sinait. quaest. 146. affirms they were; Christ here corrects the rigid censures of hypocrites, over-quick and sharp in censuring others in their afflictions, forgetting that the same rod is over themselves for their security in sin: whereas we ought by such examples to examine our own corruptions, and by present repentance to prevent God's judgments: however we may not judge of men's final conditions, by their present calamities, for God many times so afflicts his dear servants, as thereby to bring them home to him in repentance, and newness of life; while he gives fullness and prosperity to others, who by their abusing the same, find the broad and easy way to destruction eternal.

V. 2. {suppose ye that these, &c.} As if he said, you may not think that God always lays the most heavy secular punishments, on the greatest sinners; he does not presently smite all great sinners: but he makes some exemplary, that thereby others may be moved to amend the like faults. See Numb. 16, 32. Acts 5. 3, 5. etc.

V. 3. {I tell you nay} Because men are too apt to condemn those as plagued of God, whom he exercises with temporal punishments, without regarding their own faults; he admonishes everyone to look home to his own defects.

V. 4. {the tower in Siloam fell} Neither do we read this history anywhere else in scripture: it seems to have been one of the towers on the walls of Jerusalem, which stood by the waters of Siloe. See John 9. 7. Isaiah 8. 6.

{think ye they were sinners} Gr. ὀφειλέται Debtors, that is sinners. See Mat. 23. 16. so the Syriac translates it; and so the word is used, Mat. 6. 12. Luke 11. 4.

V. 6. {ye shall all likewise perish} The word ὁμοίως, which the Syriac gives, as they, does not here signify the same kind of judgment; but is to be understood of punishment in general, hanging over the impenitent; as if he said, all impenitency is under the curse temporal and eternal; as may appear in the following parable of the barren fig-tree. See also Mat. 3. 12. Ephes. 5. 5. ye shall all (whether Jews, Galileans, or Samaritans) be judged alike, by the impartial God, who respects not persons. 1 Pet. 1. 17. Rom. 2. 5.

V. 6. {this parable} See Mat. 21. 19.

{A certain man had a fig-tree} This parable our Savior spoke as prepossessing a secret objection which a secure sinner might make against that which he said: the scope is to show that many impenitent sinners who are worthy of present destruction, are yet spared for some time; all which shall but add to their final ruin, except they truly and timely repent: continuance in sin is a high abuse of God's longsuffering, whose justice sleeps not; neither is he slack, but patient. See 2 Pet. 3. 9. Romans 2. 5. as the planter will try all means to make the barren tree fruitful: so the good God will not presently cut down and destroy men; but use all means to better them: when nothing will serve, then he lays the ax to the root. See Isaiah 5. 4. etc. Mat. 3. 10.

V. 7. {these three years} That is, these many years; it signifies the patience and longsuffering of God toward sinners: some understand the time before, and under the law, and Gospel. Greg. hom. 31. See Irenae. l. 4. c. 7.

{why cumbreth it the ground?} καταργεῖ signifies, among other things, to consume or work out the heart of the ground: the meaning is, that they who are not fruitful in good works, do but make others barren by their example; and as Gregory says, aliis operandi occasionem negat, deny others the occasion of working, and possess the place on which others might be planted, which would bring forth better fruit. See Rom. 6. 6. & 7. 8.

V. 8. {He answering said} This describes the affection of those who faithfully plant in God's vineyard; they do not forthwith despair when they see not present fruits of their labors, but take the more pains with their plants, their auditors, by how nearer they perceive God's judgments are on their barrenness; and pray the Lord to spare them. See 2 Tim. 2. 24, 25. Exod. 32. 32. Amos 7. 2, 5.

V. 9. {then after that thou shalt cut it down} The Syriac reads and if not, why should it live? thou shalt cut it down: Christ's purpose is hereby to show the Jews, and in them all others planted in God's vineyard, the Church, what God looks for, that is, our fruit. Isaiah 5. 2. and what they must look for, who after much pains and culture bestowed upon them by the Ministers, remain yet unbettered and unfruitful; that is, cutting up and destruction of body and soul. See 2 Chron. 36. 15, 16. Jer. 1. 10. Isaiah 5. 5, 6. Mat. 3. 10.

V. 10. {on the Sabbath} Signifying that this miracle was done publicly, when the multitude were assembled.

V. 11. {a spirit of infirmity} It was not any natural infirmity, but by the malicious working of the devil; who delights in the misery and infirmity of man, and therefore does not only infect and afflict the mind, but also the body; where and as far as he can obtain leave to hurt, as may appear in the history of Job, and many in the Gospel.

V. 12. {thou art loosed} It has reference to that which is said, verse 16. (whom Satan hath bound), and to show that he had power to dissolve the work of the devil, and to rescue his captives, and the key of the bottomless pit, with the chain to bind Satan. Rev. 20. 1, 2.

V. 13. {immediately she was made straight} Syr. She stretched out herself, ἀνωρθώθη, she stood up straight again: this shows that it was the immediate power of God, which perfectly cured her, without any ordinary means applied.

{and glorified God} This is an effect of faith, to give God the honor of all the blessings which we receive. See Chap. 17. 16, 17. and it shows that this was no obscure work, but an evidence of God's power and mercy.

V. 14. {the ruler of the synagogue} That is, one of the rulers: for it seems there were divers, Mark 5. 22. Acts 13. 15. the Syriac calls him רב Rab, which in the Chaldee and Syriac signifies great, major, doctor, prince, or ruler. See on Acts 18. 8.

{there are six days} Concerning the error of Pharisees prohibiting works of mercy on the Sabbath day, see chap. 6. 2. observe here, that there can be nothing free from the censure of malicious ignorance, the most sacred and Divine actions of Christ's mercy does Satan strive to black over with some imputation of evil, lest the spectators should believe and be saved.

V. 15. {Thou hypocrite} ὑποκριτὴς signifies also that which the Latins call, histrio, an actor or personator of others, as stage-players, in habit words and actions imitate or counterfeit that which they are not, but for present would by all means seem to be: so do hypocrites, counterfeit, seem, or resemble Saints; when they are indeed and truly no more such, than he that acts an Emperor on the stage, is an Emperor in power, Estate, and honor; the Syriac excellently expresses it, by נסב באפא naseb baphe assumens vultum, or accipiens personam, faciem, etc. you who assume the countenance, or take on you the person or face of another. Mat. 7. 5. Luke 6. 42. this dissembling of the ruler (who under pretense of much zeal to the sanctification of the Sabbath, calumniated Christ the Lord of the Sabbath) Christ here reproves: as also their perverse zeal, who did not think the sabbath violated, by works of mercy towards their beasts, but towards men: thus he convinces them by their own practice.

V. 16. {daughter of Abraham} She was such, either by nature, or imitation, (Rom. 2. 12. Luke 19. 9.) or both: in any of which respects they were extreme perverse, in denying that comfort to a Saint of God, bound 18 years together, with the bonds of Satan; in great affliction, and pain of body, which they would not deny to a beast, by themselves tied up with the bonds of men, for their own good, and for a convenient time only; malice is ever blind, and impiety unreasonable.

{these eighteen years} The time of her suffering which Christ well knew, he recites, as to convince their peevish malice; so to comfort those who suffer long: God measures all, and in due time will help. Psal. 9. 10. long this afflicted woman suffered, long the lame man. John 5. 5. 9. much longer Israel in Egypt; yet God delivered at last. Gen. 15. 13. Acts 7. 6. See Habac. 2. 3.

V. 17. {All his adversaries were ashamed} They were ashamed as convicted of calumny: it does not appear that they were converted: but the more happy effect of this miracle appeared in the rest who rejoiced for the power and mercy of God shining in these works of Christ.

V. 18. {Unto what is the kingdom of God like} Mark 4. 30. that kingdom of God which is now offered unto you which he governs by the scepter of his word, showing the way thereto.

V. 19. {Like a grain of mustard seed} This he speaks to declare the admirable increases and power of the Gospel, whose beginnings were so slender, and that the Church has divers states, sometimes it is small and hardly discerned for the paucity of professors and true believers (Revel. 11. 12.) sometimes glorious with multitudes, and by them very conspicuous, stretching out her branches. Psal. 80. 9, 10, 11. to the river, and her boughs to the sea.

V. 20. {Whereunto shall I, &c.} Mat. 13. 33. See Luke 7. 31.

V. 21. {It is like leaven} This similitude is to the same purpose. See chap. 12. 1. to show the admirable increase of God's kingdom of grace.

V. 22. {Journeying towards Jerusalem} Mat. 9. 35. the first part of this verse shows the unwearied industry of Christ in teaching the people the way to salvation, in the second appears his zeal to the ordinances of God: for in that he made journeys to Jerusalem, it seems to have this meaning, that however he preached constantly in the towns and villages, yet so often as their appointed festival approached, he went up to the solemn assemblies to worship at Jerusalem.

V. 23. {Are there few that be saved?} This seems a captious question, occasioned by Christ his pressing repentance: as if it had been said; what shall become of the Israel of God if so few as you pretend, shall be saved? therefore he answers not directly, but admonishes rather to be very careful for their own souls' health (Mat. 7. 13.) than inquisitive after the counsels of God concerning the number of the elect: and to avoid that common road to hell, following multitudes to sin. See Exod. 23. 2.

V. 24. {Strive to enter in} See on Mat. 7. 13. Christ according to his usual manner, answered not directly to their question, to satisfy their curiosity, but to that which more concerned them to know and do.

{many, I say unto you will seek} That is they will endeavor for salvation, by a blind desire thereof, but not using the right means, nor going the right way (by Christ the only door thereto) shall not attain it. See John 7. 34. & 8. 21. & 13. 33. Rom. 9. 31, 32. many shall strive in vain, as they who seek righteousness and salvation by their own merits and works of the Law, not by faith in Christ: or who continue willfully in known sins: yet must strive in that way of faith which works by love Gal. 5. which God has appointed, in whom our labor is not in vain. 1 Cor. 15. it is true, few shall be saved, in respect of the multitude of unbelievers which shall perish: there is little wheat in respect of the chaff, yet enough to fill God's granary: as many as are written in his book of life: that certain number, whose election is sure and immutable, having this foundation, the Lord knoweth who are his: our wisdom therefore shall be, not to trouble ourselves with those things, which are within the veil, and ark of God's secret counsel, but to strive to make our calling and election sure to our own consciences (which is sure in God's decree) by doing those things which may as happy fruits of our election, calling and regeneration, assure us that we shall never fall. 2 Pet. 1. 9, 10.

V. 25. {And hath shut the door} He means, that God affords us time and opportunity of salvation which if we omit, we shall be shut out like those foolish virgins. Mat. 25. 10. Psal. 32. 6. Isai. 55. 6.

{I know you not} That is, I own you not for mine.

V. 26. {We have eaten} He means here the Jews, who had opportunity of salvation offered them, by Christ's presence, and familiar conversing with them, and yet they neglected it, it shall not profit to have eaten and drunk with Christ on earth: nor to have heard him preach; except we believe, and forsake our sins: Judas, and the Pharisees heard him, yet were sons of perdition.

V. 27. {But he shall say} See Mat. 7. 23.

{depart from me} Mat. 25. 41.

V. 28. {Weeping and gnashing of teeth} Mat. 8. 12. & 13. 42. & 24. 51. This expresses the miserable and hopeless condition of the damned; who shall indeed rise again to eternal sorrows which the scripture expresses in several terms; everlasting torments in hell fire, unquenchable; the worm that dieth not; utter darkness; and here weeping and gnashing of teeth: that is the most intense sorrows and torments of soul and body, the poena sensus and poena damni, in that they shall be sensible of the blessedness of the Patriarchs, Prophets, and all the elect, in the presence of God, which they willfully lost. See Mat. 25. 11.

V. 29. {Come from the east} He seems to speak here principally concerning the Gentiles, alluding to Isai. 43. 5, 6. the sense being, God will call his elect out of all nations, and they shall have eternal life and blessedness with faithful Abraham, which he expresses by the similitude of a feast or banquet, as chap. 14. Mat. 22. Mat. 8. 11. Luke 22. 20.

V. 30. {here are last, which shall be first} Mat. 19. 30. & 20. 16. Mark 10. 31. in this speech he overthrows the vain confidence of the Jews, who so pretended to be the peculiar people of God that they would disinterest all other nations, whom they despised as castaways, themselves presuming on God's favors, as if he were bound to them, however they degenerated from holy Abraham; he tells them here, that shortly that order should be changed; the Gentiles being preferred before them and they through their invincible obstinacy and unbelief, being rejected, and becoming a scorn and reproach to all nations.

V. 31. {Herod will kill thee} Herod Antipas: This seems not advice proceeding of any good will to Christ, but in hope to rid him away, that he might not teach there. See Amos 7. 12.

V. 32. {Tell that fox} He calls him so, for his subtlety, and fraudulent disposition (See 2 Tim. 4. 17.) which Christ hereby intimates was well known to him, though Herod lurked like a fox, to find advantage to hurt.

{I cast out devils} Intimating that he had no cause to fear Herod's power, who commanded the powers of hell: and himself had taught, that in the service of God, they are not to be feared who can only kill the body: which must teach us constancy in our ministry. See on chap. 12. 4.

{to day and to morrow} That is, for a short time by God appointed; and therefore not in the power of man to prevent or abridge.

{be perfected} Namely in being offered up, and perfecting the work of man's redemption. See John 19. 28, 30.

V. 33. {Perish out of Jerusalem} He shows that he must suffer at Jerusalem, where so many of the Prophets had been murdered, that few, or none in respect of them, perished elsewhere; the sense is, as if he said, tell you me that Herod will kill me? nay but more bloody enemies are you and your high Priests.

V. 34. {O Jerusalem, Jerusalem} Mat. 23. 37.

{how often would I have, &c.} In this similitude he declares, as the tender love of God to them (John 11. 25.) sending them many Prophets to instruct them (Jer. 7. 2. Chron. 36. 15.) so also their obstinacy in contemning his counsel against themselves: here is no freedom of will to good, but only self-destruction by sin.

V. 35. {behold your house is left unto you desolate} See Matt. 23. 38. that is, the temple in which you glory. Jer. 7. 12. this city Jerusalem, and this whole people shall be ruined, here is used the present for the future, both for the certainty of that he says, and also because it was then hard at hand.

{Ye shall not see me} That is, after my death and resurrection, you shall not see me again until I come in glory. See chap. 19. 38. Psal. 118. 26. Mat. 23. 39.

CHAPTER 14

Verse 1. {One of the chief Pharisees} Either one of their Sanhedrin, or chief council in matters Ecclesiastical; or else one of the rulers of a Synagogue: for Mat. 9. 18. Jairus is called ἄρχων, a Ruler, who Mark 5. 22. is named ἀρχισυνάγωγος, a Ruler of a Synagogue: also there was a difference between these; Elders, Scribes, and Chief Priests; as between the offices of civil and Ecclesiastical rulers. See c. 24. 20. Acts 4. 5. as Moses also distinguishes them. Deut. 19. 17. for all rulers of Synagogues were not Pharisees, John 7. 48. for Pharisee was a name of a Sect, of פרש pharash separavit, or exposuit פרושים as it were, separated from others' society in sanctimony of life (at least in their own opinions) as Luke 18. 11. so Theophylact says they were separating from others. See Epiphan. lib. 1. 16. Joseph. Antiq. lib. 17. cap. 3. & lib. 18. cap. 2. so also Suidas interprets φαρισαῖοι, by ἀφορισμένοι, separates those who derive the name from interpreting, must consider, that their interpreters and doctors were called סופרים Sopherim, scribes, from the word ספר saphar scripsit, but the Pharisees observed the law and exposition thereof from tradition of their elders. See Ezra 7. 12. 21. 25.

{to eat bread} This known Hebrew phrase imports to dine or sup, the like History we have chap. 7. 36. why he would eat with such treacherous inviters, the cause might be, lest he should seem to hate their persons, or ecclesiastical order, and that in his affability, he might find occasion of converting or convincing them, and leaving them without excuse at the day of judgment.

{they watched him} They observed his words and behavior, that they might find something to accuse him of.

V. 2. {Which had the dropsy} Whether he came of his own accord, or was sent in by the Pharisees, for that frequent occasion of quarrel about the Sabbath, it is not certain: the disease is mentioned; he was ὑδρωπικὸς, ill of the dropsy, either a Timpany, or that which is the Anasarcha, or dropsy, universally spread over the whole body, the swelling flesh becoming spongy and senseless; and so much the more uncurable by how much longer time, the crude humor from the corruption of the liver, has prevailed, and settled an evil habit upon every part: whatever, how desperate soever to man; he that made man, can repair any ruin in man, and perfectly cure him; but here Christ provokes the Pharisees to a dispute concerning the Sabbath; first, because he knew their thoughts who watched what he would do, again because on the like occasions, he formerly had sundry contests with them.

V. 3. {Jesus answering} The Hebrew manner of speaking many times signifies, he began to speak.

{is it lawful to heal on the Sabbath day?} Mat. 12. 10. as if he had said, what is your opinion in this case? is it any breach of God's law to cure and heal the sick and disaffected on the Sabbath day? or is such a work of mercy to be accounted a Sabbath day's work? He asks this, not as doubting, for he best knew the intent of the law, who was the author thereof; but that by this prepossession he might correct their error who thought otherwise; that thereby he might show the unjustness of their calumny foreseen, who would be bitterly incensed at his doing such a work in their presence who were of a contrary judgment, and took themselves to be the only knowing interpreters of the law.

V. 4. {they held their peace} Not able to contradict as verse 6. nor daring to incur the hatred of the people, for whom Christ wrought so much good; or thinking there was no present danger of death in the sick man, and having also been so lately put to shame in the same argument. See chap. 13. 17.

V. 5. {Which of you shall have an ox, &c.} See chap. 13. 15. which of you is so unreasonably unjust, as that he would not, without making any scruple of conscience, relieve and save a poor beast on the Sabbath day? how much rather is man's life and safety (for whom God made all the creatures on earth) to be regarded and preserved? See Mat. 12. 11, 12.

V. 7. {A parable} Matthew 13. 3. 9. That is, a dark speech covertly to tax their ambition, and to teach them humility.

{chief rooms} Gr. πρωτοκλισίας, κλισία, as Suidas says, is κλίνη, or κραββάτον a bed on which they lay down: though that same discubitorius lectus in Plinie l. 33. c. 11. on which they used to sup, differed from the bed on which they slept, as also their triclinia, which were three beds or pallets set together to lie down and to eat on, specially at their feasts: the Syriac word here used is of סמך Semach: as John 13. 23. Mat. 26. 7. 20. Luke 7. 37. & 22. 27. 1 Cor. 8. 10. etc. the same which the Hebrew סמך Samach: in the pallets, it seems there was (as at our tables) some observation of places for guests respectively to be set, which some ambitiously affected, as thinking themselves more worthy than others present, this Christ reproves as an effect of pride, and occasion of many breaches of charity.

V. 8. {Sit not down in the highest} This he says to beat down ambition, and to persuade to modesty and humility, as the Apostle admonishes, Phil. 2. 3. that in lowliness of mind they esteem others better than themselves.

V. 9. {He that bad thee, &c.} See Prov. 25. 6, 7. that is, he that invited you to his house, or otherwhere to eat with him.

V. 10. {Sit down in the lowest} ἀνάπεσον, of ἀναπίπτω decumbo, according to the custom of those countries. See on chap. 7. 36. he gives not this as an universal rule to all men, but forbids ambition in all. See on chap. 11. 43. Mat. 12. 38.

V. 11. {For whosoever exalteth himself} Mat. 23. 12. Job 22. 29. Prov. 29. 23. Luke 18. 14. Jam. 4. 6. 1 Pet. 5. 5. whosoever arrogates to himself, or thinks too highly of his own worth.

{he that humbleth himself} To humble oneself, is to think lowly of oneself, attributing all the good he has to God: which Samuel expressed by קטן בעיניך katon behenecha, little in thine own eyes, 1 Sam. 15. 17. not overvaluing yourself, he says not, he that is humbled, etc. but he that humbles himself, it may be no fault to be exalted, and so no virtue to be humbled, therefore he speaks not here of that humility which is ex tristitia or necessitate, as Bernard sup. Cant. serm. 34. speaks, for that may be with pride and an unsubdued mind, but that which is, ex voluntate, of a will either meekly bearing afflictions, or humbly enjoying prosperity, the sum is, that which Fulgentius, de praedest. ad Monim. l. 1. says, sicut—fit elatione humilis: sic fit humilitate sublimis, as a man is made low by pride, so is he exalted by humility: for God resists the proud, and gives grace to the humble. 1 Pet. 5. 5. not that God finds any thus humble before he gives them grace, but because dando gratiam, humiles facit: by giving grace, he makes them humble.

V. 12. {When thou makest a dinner or a supper} This forbids not entertainment of parents, brethren or friends, but condemns the error of Pharisees, who thought thereby they satisfied the law of charity, which is indeed in relieving the poor and needy.

V. 13. {Call the poor} For these are the objects of charity: the good you do to these, Christ takes as done to him. Matthew 25. 35.

V. 14. {For they cannot recompense thee} Meaning, that in justice, a recompense shall be made, which, because the poor cannot, God certainly will.

{at the resurrection of the just} Where the just shall receive reward (the wicked shall rise again, but to eternal punishment) see Mat. 25. 34. Eccles. 11. 1. Prov. 19. 17. the poor man's hand is gazophylacium Christi, Christ's treasury, and a bill of exchange for heaven, whereby we may there lay up treasure, where we shall be sure to find and enjoy it, in tuto haereditas ponitur, quae Deo custode servatur. Cyprian. de op. & misericord. in safety is that inheritance laid up, which God keeps.

V. 15. {Blessed is he} Rev. 19. 9. It appears that this was one of the sect of the Pharisees who acknowledged the resurrection of the dead, and the blessedness of the just in the kingdom of God; and it seems that he was affected with some apprehension thereof, in that he took occasion from the present discourse to break out into these words: though whether he understood the state and condition of glorified bodies free from necessities of eating, drinking, etc. it appears not.

{that shall eat bread in the kingdom of God} Chap. 13. 29. the Hebrews by this manner of expression meant, to be partaker of the joys of heaven: possibly this speaker dreamed of some imaginary heaven in which men should eat and drink: but God's kingdom consists not in such things.

V. 16. {Then said he unto him} Mat. 22. 2. upon this speech, Christ takes occasion further to instruct him and others concerning the kingdom of God, and that it should indeed be happy for them who should enjoy the same, but that against the common opinion of their Doctors, who thought themselves and their sectaries the only heirs apparent of the kingdom of heaven, that the generality and chief of them, though thereto first invited, yet for their love and study of things secular, contemning, slighting, and neglecting God's merciful invitations thereto, should be excluded from that happiness, and that the despised party of Jews and Gentiles should enjoy the same. See verse 21. See 1 Cor. 1. 20, 26, 27, 28.

{a certain man made a great supper} That is, God rich in mercy, who by his servants invites man, proposing the bread of life, which remains to eternity. John 6.

{bade many} Mat. 22. 2. many were and are called to the knowledge of God, of the Jews and Gentiles: in respect whereof it is called a great supper, or feast, as also in regard of that which is set before them, which is eternal life and complete happiness in Christ. See Mat. 22. 14. Rom. 10. 18. this is a great feast which lasts not for some days only, as did Solomon's, 2 Chron. 7. 8. Nehemiah's, Nehem. 8. 18. or that of Ahasuerosh, Esther 1. 3, 5. and 2. 18. but to eternity: neither is it for the nation of the Jews only, Rom. 3. 29. or like Belshazzar's Dan. 5. 1. to a thousand lords, but to all nations and people, without acceptation of persons. Acts 10. 34, 35.

V. 17. {Sent his servant} Meaning his Prophets; who though many, yet having one commission, message and Spirit by which they all speak, are here signified by the name of a servant.

{come, for all things} Prov. 9. 2, 5. intimating speed, and undelayed apprehension of God's mercy offered in the Ministry of the Gospel, as Hebr. 3. 15.

V. 18. {All with one consent} With one accord, though they allege several causes, yet they all agree in refusing to come.

V. 19. {Another said I have bought} In these excuses, it appears, how dangerous a Remora and obstacle to the kingdom of Christ, the care of secular things is, and that all things and businesses of this world, however seasonably lawful and necessary, in their due times must yet give place to those, which concern God's honor, and our eternal life and salvation.

V. 21. {Master of the house being angry} Mat. 22. 7. is mentioned the injury done to the servants sent to invite the guests (meaning the persecutions of the Prophets and Ministers) and the just punishment inflicted; destruction of the foolish and ungrateful people who so requite the Lord; which Luke omits.

{into the streets and lanes, &c.} Hereby signifying the calling of the Gentiles, wretched unregarded sinners, intimated by the poor, lame and blind (See Rev. 3. 17.) and a people gathered as it were from the highways and hedges.

{the poor} The poor in spirit, Mat. 5. So, Peccatores superbi respuuntur, ut peccatores humiles eligantur, Greg. hom. 36. Proud sinners are refused that the humble may be chosen. God chooses those whom the world despises: the infirm and despicable of the World, commonly do more readily hearken to the voice of God, by how much less they have in the World to please and distract them: so hold all worldly things, that you be not thereby held from God, ut terrena res possideatur, non possideat, Greg. qu. s. that so you may possess earthly things, but not be possessed thereby.

V. 22. {and yet there is room} Many being collected of the Jews, yet was there place left for a greater fullness of the Gentiles, August. de verb. Dom. ser. 34. nicely distinguishes, the Gentiles came from the Streets, and Heretics from the Hedges. The meaning is, to show God's inexhaustible mercy to all sorts of penitent sinners.

V. 23. {compel them} Not by violence, but by the power of preaching; so Theophylact understands it, as Rom. 1. 16. God compels no man to sanctity, but inclines the will thereto: he forces none by violence, though he draw them by persuasions, promises, or threatenings, which is the spiritual compulsion here intended, when the rigor of the Law preached terrifies the sinners' conscience, and so fear of judgments forces him to seek salvation and comfort in Christ. So John Baptist compelled his hearers, by telling them, that the ax was laid to the root of the tree, Matt. 3. 10. So Ministers are commanded to do, 2 Tim. 4. 2. So God draws us to Christ, John 6. 44. which is never done. Sine inclinatione mobilis, without the inclination of him that is moved, it being an immediate effect of the will sanctified, moved, and enabled by the Spirit of God. This he does, says Bernard, de gra. & lib. arbitr. Cum terret aut percutit ut faciat voluntarios, non salvet invitos, when he terrifies or smites to make them willing, not to save them against their wills: when he changes the will from evil to good, he does but change, he does not take its liberty away: as for the coercive or compulsory power of Magistrates, it belongs not to this place, because, not to Ministers: certainly the civil Magistrate bears not the Sword in vain, Rom. 13. 4. Therefore ought he revenge all wickedness, specially, that wherein God's honor and truth are interested: yet is it most requisite, that a tender hand be used toward the weak, on the Minister's part, as is commanded 2 Tim. 2. 24. On the Magistrates, by providing all probable means to inform them better, ever considering the difference between him that errs out of that which they call invincible ignorance, and him, that not only errs willfully, in fundamentals, but also seduces others therein: See Deut. 13. 6, 7, 8, 9, 10, 13, 14, 15. Deut. 17. 7. and it is by proportion considerable, if he that murders the body, may not be spared, (Numbers, 35. 31, etc.) much less may he, who murders bodies and souls to Eternity, by making their Proselytes children of Hell, Matthew 23. 15.

V. 24. {none of those men which were bidden} None of those who absolutely and finally refused the grace and mercy of God offered in the Gospel. He means not here, an absolute, but a general rejection of the Jews; as if he said, few of them (in respect of the multitudes of the Gentiles to be called) shall be saved. See Rom. 11. 1. etc.

V. 25. {said unto them} There were many followers of Christ present, but not all of one mind and resolution: he who saw all their thoughts, addresses this speech to some of them: and so prosecutes the former argument concerning men's excusing themselves from God's service, by secular businesses: showing, that except men can put off that mind and vain love of this world, they can never be any true Disciples of Christ.

V. 26. {if any man come unto me} Matt. 10. 37. Matt. 16. 24.

{and hate not his father} That is, removes not all carnal affections, contrary to the calling of God; or he who is not disposed (where these loves are incompatible) to hate Father, and all for the love of Christ, can be none of his: so that these things are by no means simply to be understood (as if the service of Christ required any violation of the Laws of God and Nature) but comparatively: I ought dearly and tenderly to love Father and Mother; but to prefer my Creator and Savior before all: as Ambros. orat. funebr. de ob. Valent. very well says, Debeo affectum parenti, sed magis obsequium debeo salutis authori. I owe affection to my Parent, but I rather owe obedience to the Author of my salvation.

V. 27. {bear his crosse} That is, (as may appear from the following comparison) when the Lord shall call men thereto to be ready and willing to endure afflictions for Christ's sake. The Cross here, as elsewhere, signifies torments, miseries, calamities, in allusion to those sorrows and torments which Christ on the Cross suffered for us, though all that we can suffer are incomparably less than those. And in this manner of speaking he intimates that we cannot reasonably expect, that the condition of us servants should be better than Christ our Lord and Savior. See Matthew 10. 38.

V. 28. {sitteth not down first} This shows the means how to bear the Cross patiently and constantly; that is, by resolving beforehand so to do. That which makes men startle away in afflictions, is principally their unpreparedness thereto, and vain hope of secular prosperity. Concerning preparation hereto, he proposes two similitudes: First, of the unconsiderate builder, who for want of forecast, lost much charge on that which he is not able to perfect: So shall they who do much in Christ's service if they reckon not upon the Cross if need require. Secondly, of the unadvised Soldier, who will not timely consider the power of those with whom he must encounter: this life is a warfare; and that truceless; it is great folly ever to be secure.

V. 33. {forsaketh not all that he hath} That is, when God's glory so requires, for otherwise, as appears in sundry instances, the Disciples of Christ, did not in their following him, leave all their proprieties in that they had; though they were ready ever so to have done, when God's honor, and the testimony of the truth should require them thereto, or to lay down life itself for the same: See on Matt. 8. 14. and 19. 27.

V. 34. {Salt is good} By Salt, he means the uncorrupted integrity and vigor of mind in the midst of afflictions (which seasons, hardens and keeps from corruption of flesh and blood, ever indulgent to its own ease) without which, we can be profitable for nothing: especially, if Ministers be not wise to season themselves, and others herewith, they are utterly unprofitable.

{but if the salt hath lost his savour} Matt. 5. 13. Mark 9. 50. The Disciple of Christ must be as Salt, not only good in himself, but also by his Ministry communicating that savor to others, that they may be sound: as it is written, Titus 1. 13. Rebuke them sharply that they may be sound in the faith.

V. 35. {He that hath ears to hear} He that hears, let him mark diligently. This admonition, as we have continually need of, whenever we hear any part of God's Word, so specially where this subject, the Doctrine of the Cross is preached; which we most unwillingly hear of.

CHAPTER 15

Verse 1. {Drew near unto him all the Publicans, &c.} Who were odious to the Jews, because they gathered up the customs and taxes for Caesar: by all, he means many: or all that came to him to be converted: Of sinners there were (and are) two sorts: some acknowledged or were ashamed of their sin and misery; some were just in their own eyes. Of the first sort were those who came to hear Christ preaching mercy to penitent believers in him. Of the second sort were the Scribes and Pharisees, who highly valued their own merits, and pretended righteousness by the works of the Law; therefore they embraced not the faith in Christ for their justification. So that Christ came not to call them, but those other sinners, Mat. 9. 13. by sinners here understand notorious sinners; for all are sinners.

{to hear him} They came not to make their liberty from the curse of the Law, a cloak for sin, but to hear his Doctrine and to convert: they came as the sick to the Physician, to be healed and saved. Feeling the restless stings of their own consciences, against which the rigor of the Law could afford them no ease or relief, but rather cause of greater terror and unrest they came to Christ who preached to them the comfortable doctrine of justification by faith, repentance, and remission of sins, with deliverance from the severe curse and rigor of the law; which doctrine is therefore called εὐαγγέλιον, gladsome tidings.

V. 2. {murmured, saying, this man, &c.} They calumniated Christ among the people; which he perceiving, answered: as in the following Parables, they, being puffed up with vain opinion of their own righteousness, blamed him: first, for admitting sinners into his company: Secondly, for eating with them: this οὗτος, this Man, is emphatical: as if they had said; this your excellent Doctor, whom you count the Messiah and teacher of righteousness, look what company he keeps, Publicans and notorious sinners. Pride and Malice are ever censorious and blind. See cap. 7. 39. And in this example it appears, that it is more possible to be without fault than unjust censure.

V. 4. {What man of you} Here is a kind of appeal to their own consciences, as chap. 14. 5. The scope of all these Parables, is to teach the bounty of God, and his care of poor sinners' recovery, and how they that are truly sanctified, are so far from envying the conversion of other sinners, that they heartily rejoice thereat.

{having an hundred sheep} See Mat. 18. 12. He compares sinners to sheep going astray. So Psal. 119. 176. Isaiah 53. 6. and himself to a careful shepherd, as John 10. Ezek. 34. 15. Acts 20. 28. He leaves ninety and nine for a time; not meaning any desertion of the flock, but a solicitous intending the recovery of that which is strayed, speaking to man's sense. He compares Publicans and sinners to stray cattle, intimating his care to save the elect, and joy in their recovery from Sin and Death. Wherein he secretly taxes the envy of Pharisees for impious and Satanical, which so much differed from the joy of holy Angels in the presence of God at sinners' conversion: So lays he down a singular ground of comfort to the converted: for if God bear such love to the elect, that he would own them, and seek them, who had no hearts to seek him, being yet dead in trespasses and sins, how shall he not much more know them and hear them, when being found of him they seek him in truth. See Esay 65. 1. Rom. 5. 10. Rom. 8. 32. & 10. 20.

{until he find it} Christ the good shepherd came to seek that which was lost, and will never give over his work unperfected; the sinner is then prevented by God's grace, and enabled to seek him, as Fulgentius de incarn. & grat. Dom. Jesu says, quando illuminatur ut credat, when he is illuminated that he may believe.

V. 5. {layeth it on his shoulder, rejoicing} Hereby also Christ declares his love and care of sinners, who has borne all our infirmities, Matth. 8. 17. And the duty of Pastors which is to labor, as well to recover the lost, as to preserve the remainder of their flock. See 2 Tim. 2. 24, 25, 26. Matt. 18. 14, 15. etc.

V. 7. {joy shall be in heaven} Which he interprets v. 10. joy in the presence of the Angels of God; and thus he accommodates his speech to vulgar capacities: understanding by just persons, those who seem so to themselves, having no sense of their sins and need of repentance. See Prov. 30. 12. Eccles. 7. 22. or those who continue in the right way, Psalm 119. 1. Those who being justified by faith, yet daily pray, forgive us our trespasses. This understand, as joy is defined, an affection arising from some fresh or new good: Hence we may conceive how God and his good Angels are displeased at sins, whereas his Spirit is said to be grieved at them, Ephes. 4. 30. Ezek. 18. 23.

V. 8. {ten pieces of silver} This similitude is to the same purpose. Drachma's, here translated, pieces of silver, is the eighth part of an ounce, which comes to seven pence half penny, and is equal to the Roman penny, Matt. 18. 28.

{if she lose one} As if he said, you would all justify that care and pains which were bestowed in seeking that secular thing which is lost, abroad or at home: would you allow the seeking of lost beasts, and not of lost man? Is it justifiable to use all lawful means for the recovery of a little piece of silver with Caesar's Image upon it; and is it with you condemnable to seek a lost man, who has God's Image on him? By this reason he evidently convinces their malice: So does he admirably comfort the Elect. Intimating, that God will leave no means unattempted for the recovery of them.

V. 9. {calleth her friends} Here he proves by an Argument, from the less to the greater, that the Angels rejoice at the conversion of a sinner; because they have greater love and joy than man: also he shows what the captious Pharisees should have done, if they would imitate the Holy Angels, who were so far from envying any man's salvation, that they rejoice with one another for it: also here appears the great pains and care which ought to be taken for the recovery of lost sinners, contrary to the course of proud Pharisees, who swelling with a deluding conceit of their own Holiness, esteemed penitent sinners and Publicans no better than forlorn castaways.

V. 11. {a certain man had two sons} By this third similitude, he declares the wretched condition of those who live in sin and unbelief, which he proposes in the younger brother: as also how ready God is to forgive the penitent.

V. 12. {Give me the portion of Goods} That which you intend to give me for my portion: by this, τὸ ἐπιβάλλον μέρος, the portion of goods which falls unto me, he means that part, which jure haeredis, or filii, was to fall to his share: Syriac, quae redit ad me ex domo tua; as if he said, I am now of age to manage an estate; grant me now the free use thereof, that I may trade for myself.

{he divided unto them his living} Τὸν βίον imports here, as elsewhere, that by which life is maintained, which the Syriac interprets, his possession. See Mark 12. 44. Here is a Character of an evil son. First, in desiring a division of the estate, his Father being yet alive. Secondly, in that having possession of his portion given him, he presently forsakes his Father. Thirdly, in that he quickly consumed all in riotous living: in all which is seen an image of man fallen into sin; when ambitious (as it were) of sharing with God, and seeking happiness in himself, and his own foolish ways and inventions, rather than in God, the only Fountain of true Happiness, he departed from God, sin separating him: thus evilly using that freedom of Will which God gave him for good, he lost himself and all Will and ability to do good: Hence flowed in that Deluge of sin and misery on men, God permitting the Heathens to their own lusts and errors, Romans 1. 24. Hence also those miseries shadowed under this young man's poverty and extreme want.

V. 15. {he sent him into his fields to feed swine} Here in the letter appears the sad condition of ungoverned young Prodigals, to be vilified most by them, on whom they vainly spent their Estates: as also the just judgment on the rash and disobedient: He that would not cleave to a loving Father, that it might have been well with him, is compelled to adhere to an unkind stranger, and to be made a stranger, and to be made a servant of the vilest beasts, who undervalued the dignity of a son: He that would not understand the blessing of plenty, is better instructed by extreme want: and in the Moral, the base servitude which the Devil puts his servants to, in feeding and communicating with the most unclean affections.

V. 16. {and would fain have filled his belly with the husks} By these κεράτια, husks, whether we understand those siliquas or pods of pulse, peas or beans: or, as Theophylact seems to understand, and others say, of the fruit of the carob tree, which bears a pleasant fruit in pods also, it skills not much; though the latter seem a very probable opinion, the Syriac reading here חרובא charubo, some give it καρούβια: siliqua dulcis, a sweet pod. Strabo cited by V. Shindler, Penteglot. says, multum haec cognita Nicae, & maris Ligustici accolis, ubi eam esitant, pueri, etiamque porci: this is much known in Nicae, and to those who dwell by the Sea of Liguria, where children, and also hogs use to eat thereof. Galen also mentions this tree bearing these κεράτια, by later Writers called the Carob tree, and the fruit thereof Saint Johns bread; (that which John Baptist eat, Matt. 3.) or Locusts. See John Gerard. hist. plant. lib. 3. cap. 82. J. Drus. praeterit. lib. 3. Plin. lib. 15. c. 24. whatever they were, no man gave unto him: as if he said, they who allowed their Swine a certain measure thereof would not allow him to fill his belly therewith. The Moral is, that in God's House his children are satisfied, as it were with fatness, Psalm 65. 5. there is distributed the bread or portion of sons, Matt. 15. 26. 32. but out of his Family, husks of unclean Swine, the lying fables of traditions, which do rather puff up with vain pride, than nourish to Eternal life: so are profane men compared to Swine, 2 Pet. 2. Of the famine of God's Word. See Amos 8. 11. See Theophylact hereon.

V. 17. {when he came to himself} Hitherto he was beside himself like a mad or drunken man, not knowing what he did, but necessity brought him to his right mind: Happy affliction which brings men to God by serious repentance and newness of life; truly may such a one say with David, Psalm 119. 71. it is good for me that I have been afflicted, that I might learn thy Statutes.

{have bread enough} The moral is, the meanest in God's family abound with spiritual comforts, and are in a condition incomparably better than any out of it. See Psalm 84. 11. which God makes them at last to understand, to whom he gives a heart to know their own condition, and to convert.

V. 18. {I will arise and go, &c.} Not that any sinner can prevent God's grace, see John 6. 44. Jer. 31. 33. Ezek. 11. 19, 20. God alone gives repentance, who in Christ forgives the penitent: the sinner indeed says in his heart, as this young man, I will arise and go, etc. but never until God works such a Resolution on him, see Phil. 2. 13. So that here are represented the effects of God's mercy in the conversion of a sinner. 1. Dislike and detestation of the former courses of life. 2. Arising from the drunken sleep and dotage of sin. 3. Certain purpose to leave sin, and to return to God in newness of life. 4. Confidence of Grace and merciful reception with our Heavenly Father. 5. Ardent and longing desire of the sweet and true comforts which are in God's House and Family. 6. Ingenuous confession of our sin before God. 7. Humble acknowledgment of our unworthiness (I am no more worthy to be called thy son) I have indeed forgotten the duty of a son, yet, O unchangeable God of mercy, forget not you the love of a Father. See Psalm 130. 3, 4.

{against heaven} Against God, whose Throne is in Heaven, where his Divine Majesty and glory most evidently shines and is manifested to the creatures there being.

V. 19. {As one of thy hired servants} Let me be anything, so I may be yours. See Psalm 84. 10. I am unworthy of that first dignity of your son, from which I willfully departed, of which I foolishly deprived myself, it shall be of your abundant mercy to forgive me, and to admit me to any share of that grace of yours, whereof the meanest of your servants partake.

V. 20. {He arose and came} This action describes an inseparable condition of true Repentance, which is not so much in resolving, or saying, as in doing according to Holy resolutions of turning to God.

{yet a great way off} This intimates God's preventing grace toward us. So are all sinners of themselves, far off from God, (for their iniquities have separated between them and their God,—Isa. 59. 2.) and far from any thought of good, (2 Cor. 3. 5.) or resolution to leave their sins and impious courses of life to return unto the Lord in newness and sincerity of living.

{his father saw him and had compassion, &c.} The meaning is, as if he said; if men naturally desirous of revenge, and too tenacious of privilege in punishing, can yet out of fatherly affection, so easily forget children's offenses, and be reconciled; how much more will God, who is of infinite mercy and pity, receive penitent sinners? certainly (says Salvian. ep. Ipatio, etc.) though Parents have just causes of being angry, yet nothing can more happily, or which they more wish, fall out, than that their children may so satisfy for their faults, ne necesse habeant vindicare, that they need not to revenge, the word ἐσπλαγχνίσθη, had compassion, signifies, a vehement moving to pity, such as proceeds ex intimis visceribus from the bowels and yearning of the heart. See Psalm 103. 13. Isa. 49. 15. Ezek. 16. 6. Jer. 2. 2.

V. 22. {Bring forth the best robe} Signifying the Robe of Christ's Righteousness; which is incomparably, and in infinite respects the best. We all are as an unclean thing, and all our Righteousnesses are as filthy rags—Isai. 64. 6. No wonder that Paul touching the Righteousness which is in the Law, blameless, yet counted all things but loss, for the excellency of the knowledge of Christ Jesus,—and but dung, that he might win Christ, and be found in him not having his own righteousness which is of the Law, but that which is of the Faith of Christ, the Righteousness which is of God by Faith, Phil. 3. 6, 7, 8, 9. this is the best robe; in which only the blessing of eternal life and salvation is to be attained. See Romans 9. 30, 31.

{a ring on his hand} It may import the riches of God's bounty, as also the Saint's honor and ornament, the pledge of God's love, or seal of faith.

{and shoes} The moral may be that which the Apostle expresses, Ephes. 6. 15. in all these things are signified God's goodness and our happiness in our conversion; wherein so much more is restored than was lost, by how much more excellent that state is, whence we shall never fall, than that from whence we all did fall.

V. 23. {And kill it} That is, Christ to be offered in sacrifice on the Cross, when the Gentiles (the younger brother Japheth) returned to the Tents of Shem, and to the God of the Fathers: and he is brought (as it were) to be slain for every believer, when the Gospel is preached to him. See Galat. 3. 1. Augustine To. 4. quaest. sup. Evang. lib. 2. cap. 33.

V. 24. {this my son was dead and is alive} The unregenerate is dead in trespasses and sins, Ephes. 2. 1. conversion and regeneration is a resurrection from the dead works of sin, to newness of life, Revel. 20. 6. Rom. 6. 11. 13. etc.

{they began to be merry} This is the same which is expressed, verse 7. 10.

V. 25. {his elder son} By which is meant, he that takes himself to be just, as verse 29. or is so accounted of others; who never ran out into any apparent exorbitancy, as the Gentiles did, and so the elder brother might signify the Jews, or those that continued in an upright course of life: indeed the proud Jews envied the mercy which God showed the penitent Gentiles, as Acts 10. 13. So Augustin. q. s. understands it: Theophylact of the Pharisees envying the reception of sinners.

V. 27. {safe and sound} ὑγιαίνοντα, in health and safety: In the moral it imports the safe and blessed condition of the Gentiles believing in Christ, who freely justifies sinners, and sanctifies those whom he justifies.

V. 28. {would not go in} That is, would not believe and partake with the Church of Christ, specially of the Gentiles, whom they counted desperate sinners unworthy of God's favor, as Rom. 11. 28, 31.

{his father came out} Signifying that God left no means unattempted to win the Jews to Christ: but sent his Ministers to preach the gospel to them first, until they put the Word of God from them, and judged themselves unworthy of everlasting life, Acts 13. 46.

V. 29. {these many years} This shadows out the arrogancy of the Jews, presuming on their merits and righteousness by the Law, not that they did not continually transgress the Law of God, and provoke him to anger, but because they had been many years his Church, and peculiar People; and because they were as high minded, as if they had never sinned and as unthankful, as if God never had done anything for them worthy of their service.

V. 31. {all that I have is thine} Intimating his abundant goodness toward that nation. See Psalm 147. 20. Isai. 5. 4. etc. Deut. 32. 7. Jer. 31. 9.

V. 32. {was lost, and is found} This imports the dangerous alienation of sinners specially of the Gentiles, from the Covenant of grace, until they were called by the Gospel according to the Prophecies; wherein Noah's prophetical prayer took effect, and Japheth (of whom came the Gentiles) was persuaded by the Word and Spirit of God, to dwell in the tent of Shem, Genes. 9. 27. that is, with that people of the Jews which believed in Christ.

CHAPTER 16

Verse 1. {There was a certain rich man} So verse 19. the drift of that which follows, is to show us, that they who bestow their riches or other gifts of God on their pleasures; or worldly interests only, must give account to God for them: and that Charity shall stand us in such stead in the day of judgment, that God will accept thereof, and abundantly requite it.

V. 2. {give account of thy stewardship} By this manner of speaking, he minds us, that we are God's stewards of all those temporal goods, which he puts into our hands for a time, to use them to his glory, others' good, and our own comfort: and that we must at last give a strict account hereof to God, See 1 Pet. 4. 9, 10. Hag. 2. 8. Psalm 50. 10.

V. 4. {I am resolved what to do} This perverse reasoning of his, is not proposed to our imitation, neither such robbing of his master, by deceiving trust, and making up false accounts: that being forbidden of God, and the contrary commanded. See Psalm 37. 3. Ephes. 4. 28. 2 Thes. 3. 10, 11, 12.

V. 6. {an hundred measures of oil} ἑκατὸν βάτους, Syr. Interpreter, metretas: the Hebrew word בת bath, signified a measure of liquid things, Oil, Wine, etc. Isai. 5. 10. 1 Kings 7. 26. 2 Chron. 4. 5. it contained nine gallons three quarters: the same in quantity with the Ephah, a common measure among the Hebrews: the חמר homer, contained ten baths (Ezek. 45. 14.) or ephahs; and the ephah contained ten עמר omers, Exod. 16. 36. so that it contained about nine gallons: some say much less, see Godwin. Moses and Aaron, lib. 6. cap. 9.

V. 7. {an hundred measures of wheat} ἑκατὸν κόρους, Solomon's provision for a day (1 Kings 4. 22.) of fine flour, was thirty כורים chorim, measures. See Joseph. Antiq. lib. 8. cap. 2. and lib. 15. cap. 12. where he says, corus autem capit decem medimnos Atticos. It contained as much as the homer, Ezek. 45. 14. which some reckon five bushels and five gallons (See Godwin q. l. J. Drusius praeterit. lib. 3. in loc.) Some about 14 bushels, some much more.

V. 8. {commended the unjust steward} We must not strain similitudes beyond the intent of the speaker to make every particular agree: the meaning is, that God commended them, who so used their temporal goods that thereby they might prepare them treasure for the life to come, Matthew 6. 19, 20. 1 Timothy 6. 18, 19.

{are in their generation} Meaning that worldly men commonly show more care and providence for secular things, than others for things eternal: υἱοὶ τοῦ αἰῶνος τούτου children of this world; is an Hebrew manner of speaking, signifying those that are wholly addicted to the care and study of things secular. So the Syr. has it, filii seculi hujus, those that love, serve and imitate the world and worldly men, not much caring or regarding what becomes of them in the next world, to whom he opposes in a contrary quality and condition—children of light.

{children of light} That is, the children of God illuminated by his Word and Holy Spirit: the sum is, that the master of that steward (commending the wit, not the fidelity of his servant) represents Christ stirring up our minds to a prudent and careful providence for our future safety (seeing that even the blind worldlings (who mind only secular things) are so circumspect for things which perish in using.

V. 9. {make to yourselves} This figurative manner of speaking is accommodated and fitted to the allegory: the meaning is, by your beneficence to the poor, give them occasion to pray for you, and make your advantage of being rewarded by God. See Proverbs 19. 17.

{Mammon of unrighteousness} The Greek calls that here μαμμωνᾶ, which the Syriac calls ממונא mamuno: so they said, mammon, mamuna, or mamonas: as Satan, Satana, or Satanas. See Jo. Drus. ad voc. N. T. tom. 1. and ib. tom. 2. cap. 14. Irenaeus lib. 3. cap. 8. Augustin. de verb. Domini ser. 35. and lib. 2. s. serm. Domini in monte, says, that mamona in the Punic tongue signifies gain: or as he de verb. Dom. in Luc. serm. 35. and quaest. Evang. lib. 2. cap. 34. divitiae seculi, riches of this world. Suidas interprets μαμμωνᾶς, χρυσὸς, γήϊνος πλοῦτος, ὁ περιττὸς, καὶ ὑπὲρ τὴν χρείαν, gold, earthly riches, supervacaneus or more than necessary: so Anastas. Sinait. q. 12. M. [Grotius] derives it from the Heb. אמן aman, among other things signifying nutrire, sustentare, and so mamon signifies food or sustenance for this life: as also it may come of the same root, as it signifies credere, because men usually trust therein: See Psal. 37. 3. and Jo. Buxtorf. Jun. lex. chald. & Syr. ממון, it is called here mammon of unrighteousness: not that we should give for alms or holy uses goods unjustly gotten: (for all such must be restored again to their right owners; and as Basil says well, Reg. Fusius expl. ἐξ ἀδίκων κερδῶν, alms given of goods or gains unjustly made,—are not acceptable to God, though alms be a sacrifice wherewith God is pleased, Heb. 13. yet as Isidor. epist. ad Euseb. Episc. notes: οὐ χρήζει ὁ Θεὸς ἐξ ἀλλοτρίων θυσίας, he has no need of sacrifice out of other men's goods, but abominates it, as him that offers a dog, or builds up Zion with blood) but riches are so called, because commonly either in their getting, using or keeping, they administer matter of sin, 1 Tim. 6. 9.

{that when ye fail} That is, when you die, or when your interest in, or further use of these things (of which you are for present appointed stewards) shall fail you: which may be in this life, in death it must be: the short time of this life, and uncertainty of secular dispensations of the things which God's providence allots us, should teach us to hold all that we have here with a loose hand; and not to be foolishly tenacious of that which may suddenly, and most certainly at last be taken from us.

{everlasting habitations} What manner of habitations these shall be in heaven whereof Christ speaks, John 14. 2. potius debet credi, quam dici, Prosper. de vit. contempl. lib. 1. cap. 2. See 1 Cor. 2. 9, 10. the meaning of this place is not, that we shall merit to find favor with God by our alms, for he was our friend, when we were his enemies, (Rom. 5. 10.) and of no strength to do any good: and merit is between them where there is no debt, or grace: but here where man can never discharge his debt of sin, all our merit is God's mercy: the meaning therefore is, if the unjust steward wanted not friends for giving his master's goods; how much less shall we, if we give ours to relieve God's poor, for whom God has promised repayment? Works of mercy shall both here testify to the giver's conscience, that he is the elect of God, who has given him so happy an use of those secular riches he gave him, and it shall be rewarded in the everlasting life to come. Mat. 25. 2 Pet. 1. 10. James 2. 22, 23.

V. 10. {he that is faithful, &c.} This seems a proverbial speech, commonly true: as if he said: he that is found unfaithful in a little, shall not be trusted with much: he that is true and trusty in a little, shall be trusted in much: if you use secular things well, whereof God has made you stewards for a time, he will give into your hands heavenly and eternal riches.

V. 11. {unrighteous mammon} If you abuse Temporal riches, whereof you are but stewards to an omniscient God, how can you hope that he will trust you with spiritual and heavenly, which are true riches.

V. 12. {That which is another man’s} He calls external goods another man's, because we are but stewards thereof, and must leave them to others: spiritual goods are our own, because they shall never be taken away; not but that God gave them all, nor that we may use them any otherwise than to God's honor.

{who shall give you that which is your own?} That is, God will not give you, in whose power alone it is to give: this manner of speaking by interrogation, was with the Hebrews very emphatical, and here is as if he had said, assure yourselves none will give you, that which is your own, imports here heavenly and eternal riches; not that we have them of ourselves, or not of God, but in regard of our eternal interest therein, for being once had and possessed, they shall never be lost again, because God who gives us grace, therewith ever gives us perseverance: so that the seeming grace which ever fails or falls quite away, was never true grace of God, whose gifts of this kind, are without repentance. Rom. 11. 28.

V. 13. {can serve two masters} See on Matt. 6. 24.

{yee cannot serve God and Mammon} You may possess and be served of riches, and withal serve God, and lay up a good foundation for yourselves, 1 Tim. 6. 19. treasures in Heaven: but you cannot serve riches, but with God's disservice. To serve riches is to be an idolater, and so, no servant of God. See Col. 3. 5.

V. 14. {And they derided him} As the manner of carnal men is, in anything which crosses their corrupt minds: these men thought none happy but the rich, ἐξεμυκτήριζον, naso suspendebant. Clem. Roman. ep. ad corinth. p. 51. says, χλευάζουσιν ἡμᾶς καὶ μυκτηρίζουσι, Suidas interprets it by ἐξουθενεῖν, to contemn as a thing of nought, and unconsiderable: therefore these men being rich, covetous, and making wealth their God, and derided him, as if he broached vain Paradoxes, eccentric, and far out of the way to the world's affections: and such esteem have all covetous men of the doctrine of alms, and a holy contempt of the world.

V. 15. {ye are they which justify yourselves} Who magnify or excuse yourselves: or you would fain seem just before men: here he touches the secret cause of their contempt of his Doctrine, their impious pride: and shows that he as it were convented them before God's Tribunal, by the testimony of their own Conscience, showing that such pride and hypocrisy, is abominable before God the searcher of hearts, however beguiled men applaud or canonize them. See Job 10. 4. 1 Sam. 16. 6. Matth. 23. 25. Isai. 5. 15. and on Matt. 6. 2.

V. 16. {the Law and the Prophets} Matt. 11. 11. when John Baptist showed Christ present, all prophecies concerning his coming ceased, and all the types prefiguring him in their accomplishment, μετ᾽ ἐκεῖνον γὰρ οὐδεὶς ὅλως προφήτης παρ᾽ ὑμῖν γεγένηται said Justin Martyr, to the Jew after him (that is, John Baptist) was there not one Prophet born among you, which is true, if he mean none speaking of a Messiah to come.

{presseth into it} See Matth. 11. 12. everyone who does believe zealously follows the Gospel: Greek εἰς αὐτὴν βιάζεται, presses as a man in a throng; so the Syr. premit ut ingrediatur; the word signifies, vi contendere: here as it were forcibly by might and main, all possible endeavors to enter into the Kingdom of God; See Matt. 11. 12.

V. 17. {easier for heaven and earth to pass, &c.} See on Matt. 5. 18. God's Decree for our salvation shall not fail.

V. 18. {whosoever putteth away his wife} See on Matt. 5. 32. and 19. 9. Mark 10. 5. 1 Cor. 7. 11. except in case of adultery: the Bill of Divorce was permitted for a time, because of the hardness of their hearts, and cruelty towards their Wives, Mal. 2. 15, 16. and that by their judicial Law, not by the Moral, which admits of no dispensation: and therefore Christ recalls all his to the first Institution.

V. 19. {there was a certain rich man} Having spoken concerning the right use of temporal goods; now he proceeds to show the horrible punishment of those who do not use them well: this was one of those rich men, who (as Cyprian, l. 2. ep. 2. says) possident ad hoc tantum, ne possidere—alteri liceat, possess goods only to keep others from possessing them.

{in purple and fine linen} By these things which were in use among them, he describes the luxury of worldly men, as Revel. 18. 16. also their unhappiness who abuse riches, and their happiness who make an Holy use of poverty; which he does by proposing one, as Fulgentius speaks, ad Gal. ep. 2. in divitiis & sanitate miserum; and another, in egestate & vulnere multum beatum, one unhappy in wealth and health, the other abundantly blessed in wants and sores. The abuse of his riches was, 1. in curious clothing: 2. in gluttony: 3. in neglect and contempt of the poor. Clem. Alexandrinus, Paed. l. 2. says the ancient Lacedaemonians, were wont to permit whores only to wear gorgeous apparel. See 1 Peter 3. 3, 4.

V. 20. {a certain beggar named Lazarus} Some write the name Eleazarus, Tertul. de idolatr. cap. 13. (as some copies have it) Hebr. אלעזר Eleazar; and the Syr. לעזר Lahazar, this was a poor diseased man, therefore not that Lazarus, John 11. the brother of Mary and Martha. In these we see an Image of the World, wherein the wicked flourish, and the righteous often want: the antithesis is remarkable; in the one riches, in the other, poverty and beggary; he clothed with purple and fine linen, this with rags; he feasting, this lying hungry at his gate, desiring but some crumbs or scraps falling from the rich man's table, or left after meals; this full of sores, a pitiful creature, he more pitiless than his dogs.

V. 21. {dogs came and licked his sores} Sine cibo, sed non sine Christo: canibus expositum, sed socium angelorum, says Fulgent. q. s. ad Gallam. ep. 2. without meat, not without Christ: exposed to the dogs, yet accompanied with Angels.

V. 22. {into Abraham’s, bosom} He means the communion of Saints and faithful, who walked in the steps of Abraham's faith and sanctity, and therefore called his sons, Rom. 4. 12. 16. Gal. 3. 7, 9. Luke 19. 9. sinus Patriarcharum, recessus quidam est quietis aeternae, Ambros. orat. funebr. de obit. Valent. the bosom of the Patriarchs is a certain retiring place of eternal rest.

{the rich man also died} This is common to all estates and conditions: poor and rich die alike: See Psal. 49. 10. the future makes no difference: to the one, whom men regarded not living, in his death the Angels are ministering spirits to convey him safe to Heaven: (a precious soul is sometimes lodged in a diseased body; the graces of God's Spirit, are so covered with the deformity of afflictions, as that carnal reason can sometimes discern nothing therein, but the appearance of the curse) he says no more of the rich man, than that he was buried, leaving his passage to be gathered from verse 23.

{and was buried} Possibly with great pomp; no funerals or tombs can shelter men from the wrath of God.

V. 23. {in hell lift up his eyes} Gr. ἐν τῷ ᾅδῃ, in that lightless or dark place where nothing can be seen, elsewhere called utter darkness, Matt. 5. 30. Syr. בשיול basheiul, Heb. בשאול, in hell, the place of the damned, Numb. 16. 33. sometimes it signifies horror of mind, Psalm 116. 3. sometimes the grave; so Gen. 37. 35. Jacob says, I shall go down שאלה, Chald. לשאול 70. εἰς ᾅδου subaud. οἶκον or τόπον, to the house or place of the grave. The Greek Fathers used this term, as the Latins, apud inferos, promiscuously for any state or condition of the dead, See Irenaeus lib. 5. c. ult. Tertul. de Idolatr. cap. 13, etc. Chrysost. hom. de divite, etc. (in that lifting up the eyes, is attributed to a spirit, it must either be humanitus dictum, as Phil. 2. 10. bowing the knee is spoken by things in Heaven: or it must conclude this rather a Parable than an History) sometimes the word imports an afflicted, wretched, hopeless, and irreparable condition. See on Matt. 11. 23. Act. 1. 27. here it expresses the torments of the damned, aggravated v. 25. by their remembrance of worldly prosperities, and the consideration of the Elect's happiness whom they formerly despised.

V. 24. {and he cried} The meaning is, that they who will not now hear and pity the cries of the poor, shall cry in hell and not be pitied; See Matt. 25. 11. Prov. 21. 13. James 2. 8. he that would not give the crumbs which fell from his Table, shall cry in hell for a drop of water, and not obtain it; that is, the least comfort to assuage his torments shall be denied him, though he eternally beg for it: flammae infelicium mortuorum divitiis non refrigerantur haeredum; the flames of the unhappy dead, are not cooled by the riches of their Heirs. Tim. ad Ecclesiam Catholicam lib. 3.

V. 25. {Son remember} This is a common manner of speaking; otherwise, the wicked are not to be accounted sons of Abraham, John 8. 39. Gal. 3. 9. This title, son, has in it a tacit reprehension, seeming to have this sense; you call Abraham Father, admit you are of his carnal seed, this prerogative can profit you nothing, who lived so unlike holy Abraham: he was commended for beneficence and hospitality, Gen. 18. 2, 3, etc. but you used to shut your gate against the poor and needy? If you were indeed a son of Abraham, you would have done the works of Abraham. See John 8. 39.

{receivedst good things} In the end, that appears true which Chrysostom proves, conc. 3. de Lazaro, prosperous impiety is very dangerous: There are two reasons of his denial. First, from Equity: you have had your part of comfort on Earth, where Lazarus has been afflicted; it is but equal, that now, you who so much abused prosperity, should be afflicted, and Holy Lazarus comforted. See 2 Thessalonians 1. 6. Secondly, from impossibility, there is a vast distance, so that none can pass from Heaven to Hell, nor from Hell to Heaven: as the blessedness of these, so the misery of the other, is unchangeable, and Eternal.

V. 27. {send him to my fathers house} Herein is described their vain desires, who tempt God in the neglect or contempt of his Ordinances, requiring miracles or testimony from the dead, to persuade them; whereas God (the only sufficient witness, and teacher of things Divine and Heavenly) sends all men to the Law, Prophets and holy Scriptures. See Isaiah 8. 19, 20. John 5.

V. 28. {may testify unto them} That he may testify to them what woeful torments are in this place, that they may not come hither by their sins and unbelief.

V. 29. {Moses and the Prophets} That is, the Law given by Moses' ministry: and the writings of the Prophets, and also preachers of the same word.

V. 31. {neither will they be persuaded} He that will not believe the Spirit of God speaking in the prophets, will not believe a man pretending that he came from the dead, and telling what the wicked suffer there; for who could believe a creature, who cannot rest assured in the infallible testimony of God himself? neither would the Jews believe Lazarus, who had been four days dead, and was raised again from the dead, John 11.

CHAPTER 17

Verse 1. {It is impossible} Matth. 18. 7. It must needs be that offenses or scandals come: or, I foresee it will be so, because of men's wickedness, σκάνδαλα. σκανδαλίζω is of σκάζω, claudico: it imports impingere facio. See 1 Pet. 2. 8. Theophylact interprets it here, by τὰ κωλύματα τῆς ἀγαθῆς καὶ θεοφιλοῦς πολιτείας, hindrances to a good and godly life: and that which is pleasing to God. Nazianzen orat. 1. interprets it by πρόσκομμα, offendiculum, as λίθος προσκόμματος a stone of stumbling, 1 Peter 2. 8.

V. 2. {offend one of these little ones} That is, to make them halt, or fall away from God: he discovers the sin of those times (which was to think it little or no sin, by their pride and imperious importunity, to scandal an infirm, poor, or inferior brother) here he tells also of the punishment; speaking of scandals given by Heretics, Schismatics, apostates, or the like, whether in word or deed: (See Rom. 16. 17. Titus 1. 16.) for otherwise offenses are often taken, by perverse and ignorant men, from good and laudable things done or spoken, because they cross their blind and corrupt opinions: so were the Scribes and Pharisees; were scandaled, and offended at Christ's doctrine and works of mercy: but blessed are those, who are not offended in Christ, Matth. 11. 6. It were better, or more tolerable (as the Syriac has it) for a man thus scandaling one of the meanest of God's children, to be cast into the most desperate or helpless condition of this life, than to endure the eternal torments which await him in Hell.

V. 3. {take heed to &c.} This may be referred either to that he said of scandals, or that which he will now say concerning love and mercy, seeing there is the like hazard in both.

{if thy brother trespass} See Mat. 18. 21. This is spoken concerning private or personal offenses, of the public, See 1 Tim. 5. 20. Mat. 18. 15. are laid down certain degrees of admonition and Ecclesiastical discipline.

{rebuke him} Or reprove him: both are joined, 2 Timothy 4. 2. but it must be done respectively, or with regard had to the person. See 1 Tim. 5. 1. for charity must not connive at sin, but discreetly reprove it. See Lev. 19. 17. Ephes. 5. 11. 1 Cor. 5. 6.

{if he repent forgive} That is, call him not into question or sue him not: forgive as much as concerns you, yea, though he offend you not once only seven, but many times; if he do not acknowledge his fault to you, yet let your heart be ready to forgive: commit your cause to God: as often as he offends, forgive, which is meant by seventy times seven times. Mat. 18. 22.

V. 4. {seven times} Many times. See verse 3. as often as he offends and repents.

V. 5. {increase our faith} Herein they acknowledged that faith is his gift, as Ephes. 2. 8. and that their faith wanted confirmation: for, says Fulgentius ad Prob. ep. 4. though the Lord give new strength to his, in their conflicts, lest they should fail, permittitur tamen fatigari, propriae infirmitatis onere, &c. yet overladen mortality is permitted to be wearied with the burden of its own infirmity; that, finding no strength in itself, it may quickly address itself to implore aid and Divine assistance.

V. 6. {and the Lord said} Mat. 17. 20. Mark 11. 23.

{it should obey you} See Mat. 17. 20. This manner of speech he uses to show the admirable power of faith; to wit, that it should overcome all difficulties, as Mark 9. 23. All things are possible to him that believeth: certainly the effects of faith in fervent prayer have been more than removing trees, or mountains. See Hebrews 11. 29, 30, 33, etc. James 5. 15, 17, 18. 1 John 5. 16. John 10. 12, etc. Exod. 17. 11. By a grain of Mustard seed is meant the least measure, Mat. 13. 32. by be thou plucked up by the root he means that they should do wonderful things.

V. 7. {which of you having a servant plowing} By this similitude taken from the duty of servants to their masters, he prevents a conclusion, which haply the Apostles would have gathered from their merit, who had followed Christ, and therefore might expect so much favor of him, as to give them such faith to do great works: but he shows them that God is debtor to none, (Rom. 4. 4, 5.) that they must do all their duty, and expect God's leisure for the reward, as also to refer all to the good pleasure and providence of God concerning the measure of grace, which he best knows to proportion unto them, so as shall most make for the advancement of his glory and the good and salvation of his servants.

V. 10. {we are unprofitable servants} ἀχρεῖοι] this title is also given to evil servant, Matthew 35. 50. Phil. 11. to show us what our merit is if God should be severe, Job 22. 2. Psalm 143. 2. See also Job 35. 7. and Psalm 16. 2. as also by an argument from the lesser to the greater, to show that we cannot merit any good at God's hand, for if a servant be so bound in duty to a mortal and sinful master, that whatsoever he does, and how diligently soever he serves, yet shall he not deserve so much as thanks at his master's hands: much less can we, (that are not only servants, but unprofitable servants, continually falling short of our duties, and also creatures of God, with all our best endeavors) merit at God's hands: we owe ourselves, and all that we have, are, and possibly can do, to God's service, by whom we live and are: you therefore that dream of meriting, renounce your interest in, and claim to grace, (for grace and merit are incompatible, Rom. 4. 4. Rom. 11. 6.) and as Ambros. de poenit. l. 2. c. 8. says (if those books be his) prius solve debitum, ut quod speraveris impetrare merearis. First pay your debt, that you may deserve to obtain that you hope for. We are indeed faithful, good, and profitable servants, not of ourselves, or by any works which we can do, but by the free imputation of Christ's righteousness. See Heb. 13. 21.

V. 11. {through the midst of Samaria} Omri King of Israel, 1 King 16. 24. bought the hill Samaria of Shemer, and built thereon, and called the name of the city which he built, after the name of Shemer owner of the hill, Samaria, Hebr. שמרון, Shomeron, 70. τὸ ὄρος τὸ [unclear], See Anastasius Sinait. qu. 45.

V. 12. {which stood afar off} As unclean persons were to do, lest they should infect others. See Levit. 13. 45, 46. these lepers hearing of the fame of Jesus, that he cured all diseases, and was most ready to show mercy to all those who came to him for help, and possibly hearing that Jesus passed by that way, would not foreslow their opportunity of coming to entreat him to heal them. It seems that their disease brought them acquainted, and so they joined in petition, for otherwise, the Jews have no commerce with Samaritans, John 4. 9. and one of this company was a Samaritan, verse 16.

V. 13. {and said, Jesus Master, have mercy} It was a cause common to them all, and they joined in one and the same petition, short, but pithy: they say not wherein they desired him to instance his mercy: their misery was evident, and spoke their meaning, for a cure which they were confident he could work: however, they believed (as often it comes to pass) ingratitude in nine of them extinguished the sparks of grace, or miserably obscured and weakened them in these nine.

V. 14. {shew yourselves unto the priests} See Lev. 14. 2. to them it belonged to judge of the Leprosy, and hereby the unbelieving Priests might be convinced: it may also teach us humility and subjection to authority: Sacerdotem adhuc appellabat quem sciebat sacrilegum esse, Cyprian lib. 3. ep. 9. he yet called him Priest, whom he knew to be sacrilegious.

V. 15. {turned back} Whether he came back to Christ before he had showed himself to the Priest, as Christ enjoined him, is not certain. It is most probable that these were not sent to the Priest to know that they were clean, or to pronounce them so, for that evidently appeared, but to convince the Priests' unbelief, seeing that Christ had done such evident things to confirm his doctrine.

V. 16. {fell down on his face, at his feet} So adored he the divine power of Christ: and this shows that he was perfectly cured, otherwise he ought not to have come so near.

{and he was a Samaritan} These words condemn the Jews of high ingratitude, who being instructed in the Law of God, and having received the same favor from Christ to be cured, yet not so much as came back to thank Christ, which this Samaritan did, though he were a stranger from the Commonwealth of Israel, and of a Nation which they condemned as most impious, and vile, so that they held no commerce with them, John 4. 9.

V. 17. {where are the other nine} As if he said, I have healed ten of you, will none be thankful but this stranger? Not that he did not foresee their ingratitude, but that he might note and declare it unto others then present, to the intent, that they might learn to beware of that most ignoble sin of ingratitude to God, or man.

V. 18. {there are not found} He compares the Jews with this stranger: when the Samaritan showed himself not only thankful in his own person, but modest in not accusing the rest: Jesus thus speaks to his disciples and others present; there are not found, that is, no man appears thankful.

{to give glory to God} By confessing that Christ had cured them by a Divine power, for this mercy was showed them not for their sakes, but that the power, and mercy of God in Christ might therein be manifested and declared; therefore this their ingratitude was sacrilegious, for as much as their silence robbed God of his honor due; and Christ of the testimony of the truth of the gospel which he preached and confirmed by this and other like miracles;

{save this stranger} For the Samaritans were Colonies brought into those parts by Salmanasar King of Assyria out of divers Provinces. See 2 Kings 17. 24, etc. he calls him stranger, not to disgrace him but to set off the fault, and to condemn the ingratitude of the Jews; that no stranger might despair, nor any glory of holy parents, if themselves be degenerate.

V. 19. {arise, go thy way} He graciously raises him that was prostrate before him, neither does he dismiss him without commending his faith and gratitude, and it is most likely, that Christ, who showed him this mercy, would not leave his own work imperfect, dismissing him without further instructing him in the mysteries of eternal life and salvation.

V. 20. {the Pharisees} See on c. 14. 1.

{not with observation} Or with outward show: meaning that it should not be, as they dreamed, a kingdom temporal and glorious, with external pomp and Majesty; but spiritual, and so not to be discovered or observed by the world: for otherwise it appeared to the faithful by many evident signs and demonstrations, that Jesus was indeed that long expected Messias, and King of Israel, John 1. 49.

V. 21. {within you} Or among you, in the Gospel preached, which is the scepter of his kingdom; and the Messias, whose kingdom you have with ardent votes desired, is now among you in your houses and Synagogues, and you acknowledge him not, John 1. 27. and the spiritual kingdom of God is also in the hearts of the faithful, and so to be discerned by them only, who are subjected thereto, Rev. 2. 17. See Rom. 14. 14.

V. 22. {when ye shall desire to see, &c.} For the great afflictions which you shall suffer, you shall after my departure out of the world, desire this my bodily presence with you again, to comfort you. See Matthew 9. 15. John 17. 12. but I shall be no more conversant on earth, after my ascension, until I come again to judgment: therefore beware of seducers coming in my Name.

V. 23. {and they shall say} See Mat. 24. 23. Mark 13. 21.

{go not after them} He speaks here of seducers and false Apostles, whereof he warns. See also Deuter. 13. 3, 8. Jerem. 23. 16. Jerem. 27. 9. It is a dangerous thing to tempt God, by listening to the tempter: God oftentimes therefore gives them over to strong delusions, to believe lies and be damned, who believed not, neither rested contented with the truth, 2 Thes. 2. 11, 12.

V. 24. {as the lightning} Meaning, that it should be sudden, which Matth. 24. 27. is expressed by, out of the east, and shineth even unto the west. See the like manner of speaking, Deut. 4. 32.

{so shall also the Son of man be in his day} He speaks here of Christ's second coming, which verse 30. is called the day wherein the Son of man, Christ, shall be revealed: the Apostle calls it the day of the Lord, 1 Thes. 5. 2. and Jude 6. the great day, and Paul, 1 Cor. 1. 7. the coming of our Lord Jesus Christ. See also 2 Thes. 1. 7. 1 Thes. 4. 14, etc. Mat. 24. 30. this shall be sudden, as the appearance of lightning in the air, in the twinkling of an eye, 1 Cor. 15.

V. 25. {first must he suffer} See Mark 8. 31. Luke 9. 2. that is, Christ must first suffer.

{and be rejected} That is, be disallowed, contemned and despised of the Jews, as evil or unprofitable; which phrase seems to relate to Psal. 118. 22. See also Mat. 21. 42. 1 Pet. 2. 4. in these words Christ would remove the scandal of the cross, telling them beforehand what he must suffer, lest they should startle and be offended at it, when they should see him suffer: he would also teach us patience in his own example, and confute the vain dreams of Jews concerning his temporal kingdom and glory: for as the Prophets foretold of his sufferings, so did he enter into his kingdom of glory, through ignominy, sufferings, the Cross, and Death. See chap. 24. 26. 1 Pet. 1. 11. Mark 8. 31.

V. 26. {in the days of Noe} Gen. 7. Mat. 24. 37. 1 Pet. 3. 20. as if he said, no warnings could then persuade men, to leave their sins and turn to God, in amendment of life, but securely flattered themselves, until they all perished: so shall it be when I come to judgment. Augustin says truly, de verb. Dom. Luc. ser. 37. Saeculi laetitia, est impunita nequitia, the joy of this world, is unpunished wickedness: How short and beguiling must that needs be, seeing man is so short lived, and God so inevitably just? magnæ misericordiæ est, nequitiæ impunitatem non relinquere; it is God's great mercy not to leave wickedness unpunished here, lest he should be compelled at last to condemn to Hell, he now vouchsafes to correct with the rod, that he might by correction amend us, and not destroy us in the rigor of his justice.

V. 27. {they did eat and drink} Christ does not herein condemn any holy use of the creatures or the ordinance of God, but security in sinning, and contempt or neglect of God's warnings, as 2 Peter 3. 4, 9, 10, etc. 2 Peter 2. 5, 6, etc. there is a time and measure to eat and drink: a time and measure for all things, Eccles. 3. 1. 1 Cor. 7. 5. So that we suffer not our hearts to be surcharged thereby, and that day of the Lord come upon us unawares, chap. 21. 34.

V. 28. {likewise also, &c.} Genes. 19. by another example he shows the same which he had before taught them, that at his second coming he should find a secure world unprovided for judgment, the generality thereof thinking of nothing less than their destruction, which should suddenly come on them, as those showers of fire and brimstone upon Sodom and Gomorra; while they were eating, drinking, or following other worldly affairs.

V. 30. {is revealed} From heaven, coming in flaming fire to render vengeance to the ungodly, 2 Thes. 1. 8. 2 Pet. 3. 10. Matth. 24. 30.

V. 31. {he which shall be on the house top} Mat. 24. 17, 18. these things are related as spoken promiscuously concerning the destruction of Jerusalem, and the coming of Christ to judgment: this place mentions them as speaking of the general judgment; some things in Mat. 24. are to be understood as peculiar to the destruction of Jerusalem; some things as common to both: that is sudden destruction, and vain care to flee, resist, or save any temporal possession out of the flames.

V. 32. {remember Lots wife} Gen. 19. 26. A memorable example is proposed in her, who contrary to God's command, but looking back to that which she unwillingly left behind her, was thereby overtaken with the judgment: and the monument thereof remained after the time of Christ. Clem. Rom. ep. ad Corinth. p. 15. σημεῖον ἐτέθη, ὡς γενέσθαι αὐτὴν στήλην ἁλὸς ἕως τῆς ἡμέρας ταύτης, she was for a sign, being turned into a pillar of salt (which, says he) continues unto this day.

V. 33. {whosoever shall seek to save, &c.} See Mat. 16. 25.

V. 34. {there shall be two} Mat. 24. 40. he calls it night, in respect of the dreadful afflictions and horror of men's souls.

V. 35. {two women} Mat. 24. 41.

V. 36. {two men shall be in the field} Meaning, that no society of man in this world shall not then be dissolved, neither shall any be joined in their future condition, as in this present, in respect of temporal relations.

{one shall be taken} It imports a reception to safety, as Psal. 27. 10. the Lord יאספני iaaspheni, will gather me.

V. 37. {they answered} That is, the Disciples.

{where Lord?} Mat. 24. 28. in v. 22. he addresses his speech to the Disciples: now they having heard him speak of the taking of some, ask him where they shall be taken.

{thither will the eagles} Christ answers them by a similitude and sentence taken out of Job 39. 30. used also Mat. 24. 28. signifying by the flight of the Eagles, the sudden assembling of the Saints unto Christ coming unto judgment, whereof see 1 Thes. 4. 17. 1 Cor. 15. 52.

CHAPTER 18

Verse 1. {Always to pray} That is, in every opportunity, ἐν παντὶ καιρῷ; as often as need and season require: this πάντοτε, is that which 1 Thes. 5. 17. the Apostle expresses by ἀδιαλείπτως without ceasing, which the Syriac gives by omni tempore, as Ps. 34. 1. Hebr. בכל עת becol gheth, at all times. 70. ἐν παντὶ καιρῷ in every opportunity: according to that of Augustine ep. 121. c. 10. the brethren in Egypt are wont, Crebras quidem habere orationes, sed eas tamen brevissimas & raptim quodam modo jaculatas, to have frequent prayers, but very brief, and in a manner suddenly ejaculated. The meaning here is, the next words interpret, and not to faint; not to be dismayed by the length of any afflictions, so as to let go their hope and exercise of prayer, but to watch therein. See on c. 2. 37.

V. 2. {there was in a city a Judge} The sum and scope of this place is to encourage us to fervency and constancy in prayer: by an argument from the lesser to the greater: if the unrighteous judge, which neither feared God nor reverenced man, was entreated by the importunity of the widow, to do justice to her whom he regarded not; how much more will God be entreated to relieve his dear children, whom he so loved, that he gave his only Son to death for them, whose necessities he knows before they ask? See Isaiah 65. 24.

{neither regarded man} He describes a wicked Judge, first by the cause of all such injustice, want of the fear of God. See 2 Chron. 19. 6, 7. next by a mischievous effect thereof come to such an height of impudency, and presuming to abuse power and law, that (all bonds of modesty broken down) he would not so much as vail or dissemble his injustice: but (as outdaring censure, and not caring who knew it) openly exercise it. So the Syriac gives this, neither reverenced man, and from the sons of men לא מתכחד הוא non se abscondebat, he concealed not himself. He was so openly wicked, that he feared not the judgment of God nor man. See Hos. 4. 18.

V. 3. {and there was a widow} In the description of this Widow are certain degrees of comfort to be gathered, and motives to perseverance in prayer. 1. She was a widow: by so much more helpless; therefore God cautioned in his law for such, Exod. 22. 22. Deut. 24. 17. Isa. 1. 17. 2. She was injured. 3. She had a wicked judge to appeal unto, and so little hope of relief. 4. she complained long without answer: yet her importunity at last prevailed; how much more shall God's children for mercy, which he is readier to show, than we to ask?

V. 4. {though I fear not God, &c.} Thus further encourages he us to prayer: the Judge, who could say to his own conscience, that he neither feared God, nor reverenced man; whom neither equity of the cause, pity to the widow, loathing of injury, zeal of justice, nor love of any good, could move; yet had another motive to make him judge for the widow, lest she should, by continual solicitation, weary him: the word ὑπωπιάζῃ, here used, is borrowed from combatants, and signifies, lest she should, as with continual strokes, beat my ears: the Latins express it by obtundere.

V. 7. {though he beare long} Though he long suffer the wicked to insult, and though he long delay the execution of his judgments; yet will he hear his elect, and be their refuge in due time. Many times, quod dare vult, differt, he defers that which he will give, that we may the more fervently desire that which is delayed, ne vilescat cito datum, lest that which is quickly given should be undervalued. Aug. de verb. Dom. serm. 9.

V. 8. {he will avenge} When he knows it most seasonable, Psal. 9. 9. Hebr. 10. 37. 2 Per. 3. 9. So is it on God's part, μακροθυμεῖ long-suffering, verse 7. (See Exod. 34. 6. Num. 14. 18. Rom. 2. 4. Rom. 9. 22. 1 Per. 3. 20. 2 Pet. 3. 9.) but on the sinners part speedy vengeance, verse 8. because it comes long before they would or did expect it. See Mat. 8. 29. 1 Thes. 5. 3. Prov. 24. 22. & 29. 1. Eccles. 9. 12. Isai. 29. 5. & 30. 13. Hab. 2. 7. Jer. 50. 24. Mat. 24. 44. Luke 12. 39. Rev. 3. 3.

{when the Son of man cometh} When Christ shall come to judge the world, he shall find few truly faithful on earth: and therefore wonder not at the evil of the times. See Mat. 24. 12. where the immediate causes of so general an apostasy seem to be rendered: that is, persecution of God's ministers: breaking out of false Apostles, or Prophets: malice, the grand nurse of all impiety: abundance of iniquity, and charity (without which faith is dead, Jam. 2. 20.) growing cold; it must needs be hard to find faith where these things are found: yet still God will have a reserve, his elect, here to be excepted, as also in judgment, Ezek. 9. 6. Rev. 7. 3.

V. 9. {which trusted in themselves, &c.} Or, as being righteous; that is, in their own merit and worth, as if for that God were bound to hear them; whereas indeed this is a certain effect and sign of their spiritual blindness, security, hypocrisy and pride, all which is abominable before God; for says Salvian de gub. Dei lib. 3. though one study to please God, yet this is a kind of the greatest wickedness, si se justum praesumat, if one presume that he is just: and again, ib. 4. he says, the greatest accuser of guilty men, is that arrogance which usurps (a show of) innocency; for among many who are guilty of the same crimes, nullus est criminosior, quam qui se non putat criminosum: none is more guilty than he who thinks not himself guilty: this only can we add to our sins, that we judge ourselves not sinners.

{and despise others} ἐξουθενοῦντας ἐξουδενίζω, pro nihilo duco: here is meant such a despising: as counts others as nothing worth; so do proud hypocrites undervalue all but themselves, the worst of all.

V. 10. {into the temple to pray} For that was, בית תפלה beth tephilla, a house of prayer, Isaiah 56. 7. οἶκος προσευχῆς, Matth. 21. 13. See Acts 3. 1. they went up because the temple stood on mount Moriah, 2 Chron. 3. 1. in the threshing floor of Ornan. See 2 Sam. 24. 16, 22. where Abraham would have sacrificed his only beloved son Isaac (Genes. 22. 2.) a type of Christ: hither came saints and hypocrites (as the clean, and unclean into Noah's ark) the just and wicked pray: but with much difference and effects. Prayer was ever esteemed a principal part of God's worship: see 1 Kings 8. 29, 30. Psalm 138. 2. here God is said to have put his name, 1 Kings 8. 16. not that God has confined his grace and mercy to that place. See 1 Tim. 2. John 4. 21, 22, 23.) but that the people of God might be restrained from the temples and service of idols: and that this temple might bear a representation of him who was to come thither, Mal. 3. 1. through whom alone the prayers of the faithful are heard, John 14. 13. John 16. 23. Matth. 7. 7. Mark 11. 24.

{the one a Pharisee, the other a Publican} The Pharisees being of a strict life, swelled with great opinion of their own sanctity: the Publicans were esteemed of the Jews, an impious, ungodly, and profane people: See concerning Pharisees, Chap. 14. 1. Chap. 15. 1. and of Publicans, Chap. 3. 12. Chap. 15. 1, 2. yet Christ said, except your righteousnesse exceed the righteousnesse of Scribes and Pharisees, ye shall not enter into the kingdom of heaven, Matth. 5. 20. and here the humble Publican is justified before the proud Pharisee: so much do God's judgments differ from man's.

{prayed thus with himself} σταθεὶς πρὸς ἑαυτὸν, standing or setting himself apart: or by himself: so the Syriac interpreter gives it, he stood alone: this scripture shows his proud heart, as far from the true fear of God, as his opinion had set him from the vulgar, whom he counted wicked and unclean: See Isa. 65. 5. This word σταθεὶς here determines not any posture or bodily gesture, (for they used also to kneel in prayer, 1 Kings 5. 24. Mic. 6. 6. Dan. 6. 10. Luke 22. 41. Acts 7. 60. and 9. 40. and 20. 36.) it also imports a commencement or beginning of an action, or perseverance therein: he stood (some think) alone, above in the temple, leaving the despised Publican in the utmost porch, or court of the people; so far it was lawful for reputed sinners to come, and strangers also. See Joseph. contr. Appion. lib. 2. 1 Kings 8. 41. he prayed thus, Greek ταῦτα, these things; so Syriac: instead of a prayer, he said these things.

{God I thank thee} Though he attributed to God's grace all the good he speaks of himself: yet because he placed not all his confidence in the free mercy of God through Christ, in humility accounting all that he had, losse for Christ, (Phil. 3. 7, 8.) that he might not be found in his own pretended righteousness, which was of the law but in that which is through the faith of Christ, he was not justified: though he did not here proclaim his merit unto men, but spoke to God: yet the searcher of hearts condemned that secret pride, and confidence in his own merit, which showed itself: 1. in contempt of others (whom he counted ungodly.) 2. in magnifying himself as free from the sins of others, and just in doing those things he spoke of, which probably he did, and possibly might be unreprovable herein before men. (See Phil. 3. 6.) how dangerous is spiritual pride, even in the most glorious and greatest excellencies of men? humility is a safe virtue: leave all to God, who is a plentiful rewarder of the holy, and will abundantly crown his own gifts: and be assured you shall lose nothing thereby: See Matth. 25. 34, etc. Hebr. 6. 10. Hebr. 10. 35. & 11. 26. 2 John 8. Rev. 22. 12.

{as other men, extortioners, &c.} As if other men's vices were his virtues; to justify himself, he contemns and condemns others: himself being by so much worse than others, by how much more proud than others: he confesses no faults, but as faultless casts stones at others: which is, as if the sick man should only tell what parts of his body were well affected and sound: it seems he praised God, (as hypocrites use) only to color his ostentation.

{or even as this Publican} Hypocrisy is blind at home, and too quick-sighted abroad: it is natural to the malicious, to judge all those evil, whom they hate; when proud hypocrites censure the just, God yet sees how much more damnable the judge is, than the condemned.

V. 11. {I fast twice in the week} That is, on the second day of the week, to which our Monday answers; and the fifth, which is on our Thursday, according to the tradition of the Pharisees as their writers say; he that had reckoned others faults, will be sure to put his own pretended virtues to account; as if he had perfectly learned that precept, Isai. 1. 16, 17. Cease to do evil, learn to do well; yea more than the Law required; as though he were better than the best: he mentions two things of which the Pharisees much gloried, fasting and paying tithes. See Matth. 9. 14. and 23. 23.

{I give tithes of all} See on Chap. 11. 42.

V. 13. {the Publican standing afar off} In that part of the temple, where all sorts of people, Publicans and sinners might come, 1 Kings 8. 41. here he stood in humility, and deep sense of his own unworthiness, far from the altar, and holy of holies, where God more evidently manifested his presence; yet not so far off but that the Pharisee had him in sight, when he said, or even as this Publican, verse 11.

{not lift up} This was also an argument of an humble and lowly heart, as a self-condemning sinner, he durst not look up toward the throne of God. (the courts of the temple were all open, as they say, sub Dio, whereof Florus lib. 3. c. 5. said—vidit illud grande impiae gentis arcanum patens, sub aureo uti caelo) now as this posture of his signified, dejection of mind and diffidence in his cause, so lifting up the head, or looking up imported boldness and confidence of favor and indemnity, as chap. 21. 28. when these things begin to come to passe, then look up and lift up your heads, for your redemption draweth nigh, but this Publican would not lift up his eyes to heaven, judging them, says Theophylact, ἀναξίους, unworthy to look up to heaven, who had set them so much on earthly things to enjoy them; viz. which contempt of the heavenly.

{smote his breast} See Chap. 23. 48. as it were correcting and punishing his heart ὑπὲρ τῶν πονηρῶν ἐνθυμημάτων, for its evil thoughts, and as to awaken it from its sleep and security in sin. Theophylact.

{God be merciful to me a sinner} He well makes haste to his sin's remission, who is displeased with himself; for with the just and merciful judge, qui se accusat, excusat; he excuses, who accuses himself. Prosper.

V. 14. {justified rather than, &c.} Acquitted of his sins, and received to mercy; so was not the other, because he justified himself, and was so far from forsaking his sins, that he did not so much as confess them. See Prov. 28. 13.

{for every one that exalteth himself} Mat. 23. 12. Luke 14. 11. so that it is true which Prosper says after Augustine, Melior est in malis factis humilis confessio, quam in bonis superba gloriatio; humble confession in evil deeds, is better than proud boasting in good.

V. 15. {brought unto him also infants, &c.} Mat. 19. 13. Mar. 10. 13.

{touch them} Lay his hands upon them, bless, or pray for them: for imposition of hands was anciently a sign thereof. See Gen. 48. Exod. 29. and a common Symbolum of blessing among the Jews.

{they rebuked them} That is, those that brought them: as Mark 10. 13.

V. 16. {called them} Those that brought the infants.

{for of such is the kingdom &c.} Meaning infants, and those who in simplicity, humility, contempt of the world, innocency, harmlessness, freedom from malice, soon forgetting injuries, and the like, become like little children; if the inheritance of the kingdom of heaven be theirs, who can reasonably bar them of the seal of adoption, baptism? of which it may not improperly be said (which Jacob said of the place he rested in) this is the gate of heaven, Genes. 28. 17. where did God ever forbid children to be baptized? It is a true speech of Optatus, lib. 7. Quicquid enim Deus fieri noluit, ore suo prohibuit; whatsoever God would not have done, he has forbidden with his own mouth: that is, the holy Scripture.

V. 17. {whosoever shall not receive, &c.} Mark 10. 15.

V. 18. {a certain ruler asked him} Mat. 19. 16. Mark 10. 17. See also on Chap. 14. 1.

V. 19. {Why callest thou me good, &c.} Because they commonly abused this word, Jesus shows him that he could not confess him to be good, except he also acknowledged him to be God.

V. 20. {Thou knowest the commandments} It was a very necessary question which he asked concerning a way to eternal life, and a blessed care of a young man: neither does he put it on good words, or anything else than good works really to be done: yet because he asks a legal question, verse 18. What shall I do? Christ accommodates his answer thereto: thou knowest the commandments: but when the terrified keeper of the prison asked Paul the like question, he answered, believe in the Lord Jesus, and thou shalt be saved; Acts 16. The scope of this speech is to show, that it is but vain to enquire for the way to heaven, while men trust in their own holiness, or have their hearts set on this world. Here good works and obedience to the Law are proposed, as Levit. 18. 5. Deut. 30. 19. as the whole Law, that showing us our sin, Rom. 7. 7. and miserable condition and disability to be justified by the Law, it may be our Schoolmaster to bring us to Christ. Gal. 3. 24. teaching us that we can no ways be saved, but by his merits: thus Christ would convict the dangerous confidence of this man by remitting him to the second Table of the Law, against which men's sins are more evident and apparent.

{Do not commit adultery} Exod. 20. 13, etc.

V. 21. {All these have I kept} This answer is full of youthful confidence, wherein he was neither sensible of the rigorous weight of the Law: nor his own disability to avoid the curse thereof, nor his own many sins whereof he was guilty; and stood charged before the tribunal of the all-seeing God; for there is no man that lives and sins not, 1 Kings 8. 46.

V. 22. {Yet lackest thou one thing} This he speaks, first by way of concession, admit it be as you say; next he tries him by this one precept, that he might make the corruption of his heart appear, who pretended unto so absolute an obedience to all the commandments.

V. 23. {he was very sorrowful} Because he loved the world, and yet would fain be saved in the world to come; it grieved him that he could not have both: carnal gospellers would fain go to Heaven, if they could find a cheap way thereunto: otherwise they will not purchase the hope of future blessedness, with a present price: the reason is, because they do not so much hope for salvation; as fear damnation.

V. 24. {how hardly shall they that have riches, &c.} That is, as Mark 10. 24. they that trust in riches, love them, set their hearts on them, serve them, and so give them that place in their hearts, which God alone should have.

V. 25. {it is easier for a camel, &c.} This seems to have been a proverb, whereby they signified some impossibility: this he says, arguens cupiditatem ejus, taxing his covetousness. Irenaeus lib. 4. cap. 26.

V. 26. {Who then can, &c.} That is, what rich man can be saved?

V. 27. {are possible with God} Who so governs the hearts of his, that their riches do not blind them, nor take away their hearts from God, Jer. 32. 17.

V. 28. {then Peter said} See Matthew 19. 27. Mark 10. 28.

V. 30. {more in this present time} For, the sweet fruit of the spirit, and assurance of eternal life, which the faithful here receive, is more to them than all the world, Phil. 3. 8.

V. 31. {then he took unto him the twelve} Matthew 20. 17. Mark 10. 3[unclear]. He spoke not concerning his Passion before the multitude, but to his disciples apart: for the multitude was not yet capable of this great mystery, neither did his disciples understand it, when he told it them plainly, verse 34. for two reasons says Theophylact: first that he might show them that he should suffer, οὐκ ἄκων οὐδὲ ὡς ψιλὸς ἄνθρωπος, neither unwillingly, neither as mere man, not knowing that he should be crucified: secondly, to teach them to bear patiently, that which was to come, being thereof foretold.

{we go up to Jerusalem} There he was to suffer, that the truth might answer the type, which so many ages before preceded in Isaac, Gen. 22. and here he foretells certain degrees of his passion: 1. how he should be delivered to the Gentiles, Pilate and the Roman Soldiers: 2. how he should be mocked and spitefully entreated, and spitted on: 3. how he should be put to death after scourging, etc. These things are fulfilled, and to balance these sad things, he proposes three things consolatory: 1. that he foresaw, and foretold what he was to suffer; so that it was neither fortuitous, compulsory, nor by the counsel of man; but voluntary, and by the determinate counsel of God for man's redemption. See Acts 2. 23. Acts 4. 28. 2. that herein should be fulfilled all that God had declared (concerning these sufferings of our Redeemer) by his Prophets. See Acts 3. 18. Psal. 22. 1. Matth. 27. 46. Psal. 69. 20, 21. Dan. 9. 26. Isa. 53. 3, 4, etc. 3. that he should rise again the third day according to the Scriptures; Hosea 6. 1. Psalm 16. 10. which was prefigured in Jonah's being three days and nights in the belly of the whale, Matth. 12. 39. Luke 11. 29. 30.

V. 32. {the Gentiles} See on verse 31.

{spitted on} See Mat. 26. 67.

V. 33. {they shall scourge him} Matthew 27. 26. John 19. 1.

V. 34. {this saying was hid from them} It was the great infirmity of the disciples still dreaming of Christ's temporal kingdom, and restitution of Israel's prosperity by some glorious victories over their enemies, which errors after Christ's resurrection, being cleared by the holy Ghost, better instructing them, they remembered what Christ had said unto them, John 2. 22. thus we see how blind carnal reason is, (specially being infected with some perverse opinion) until it be illuminated by the spirit of regeneration: the things here mentioned, were plainly preached without any trope; yet that which they had once fancied concerning a temporal kingdom, so prepossessed them, that they could not at present understand anything spoken concerning Christ's death and passion; but possibly they supposed that he spoke concerning some other person, or some other mystery.

V. 35. {it came to pass} Mat. 20. 29. Mark 10. 46.

{nigh unto Jericho} Jericho was a city in the tribe of Benjamin, Joshua 18. 21. once great and populous. See concerning it, Joshua 2. 1. and 6. 1. it was destroyed by Joshua, and there was a curse pronounced on the repairer thereof, Joshua 6. 16. it was re-edified by Hiel, 1 Kings 16. 34. in the siege of Jerusalem by the Romans, propter perfidiam civium, for the perfidiousness of the citizens (says Jerom de loc. Hebraic.) it was taken and destroyed, and repaired again, a third city being there built, which Jerom says, remained to his time.

{a certain blind man} Bartimeus, Mark 10. 46. this Evangelist names one blind man, (so does St. Mark also) who, it seems, was best known of the two mentioned by Matthew 20. 29. that which is here historified of Bartimeus, verse 35, 36, 37, 38. probably was at Christ's entrance into Jericho, but that which follows to the end of the Chapter, concerning restoring his sight, etc. was done at his going away from the city, as the other two Evangelists write.

V. 36. {hearing the multitude pass by} Matth. 20. 30. by the noise of their feet, and confused voices (such as use to be heard of men talking one with another) as they went along. So the Syriac expresses it, & audivit קל כנשא vocem turbae transeuntis. Some of the multitude telling him upon his enquiry, that it was Jesus of Nazareth, whom such a confluence of people attended, passing by.

V. 38. {Jesus thou Son of David} Matthew 20. 30. See on verse 39.

V. 39. {rebuked him} Matth. 20. 31.

{but he cried so much the more} The multitude reproved him, and enjoined him silence, as not willing that he should trouble Christ with clamors; but he cried so much the louder: not that his mercy needed to be awakened with such cries, nec clamoribus admonendus est, qui cogitationes videt, Fulgentius de persona Christi lib. 2. neither is he to be admonished with clamors, which sees the thoughts: but this was an effect of the petitioner's confidence: true faith (like water sources) by so much more strongly breaks over all lets, by how much more it is dammed up: all oppositions strive with it, as the wind with the fire, inflame it more: let not afflictions stop our mouths, but rather administer matter of more fervency in our prayers. See Chap. 22. 44.

{thou Son of David} They used to style the Messias, because they knew he should come of the stock of David, Psalm 132. 11. Acts 2. 30.

V. 40. {Jesus stood and commanded} Christ loves the importunity of faith, as verse 1. See Psalm 9. 18. See Mat. 20. 32.

V. 41. {what wilt thou, &c.} Thus he speaks, not because he was ignorant what the blind man desired, who could restore him sight (See Matth. 6.) but for the spectators' sake, that they might take the more notice of the miracle done: God best knows what we want, but will have us perform our duty in asking (ut cor ad orationem excitet, Greg. hom. 2. that he may stir up, and awake our heart to prayer) and as occasion serves, testify to others what we beg of him, that others may with us be moved to praise and glorify him.

V. 42. {thy faith hath saved thee} Here, as in many other like places, chap. 7. 50. chap. 17. 19, etc. he attributes that to faith, which is proper to Christ, whose power to save, faith apprehends, and applies to us for our salvation.

V. 43. {and immediately he received his sight} This shows that he is that eternal word, John 1. 1. which made all things, and who alone can repair that which is decayed: and thus he exemplifies his promise; Ask and ye shall have, Matth. 7.

{glorifying God} This is the double effect of the miracle: he ascribes the power and mercy which cured him to God: here was his gratitude. So did that Samaritan, chap. 17. 15. and the people which saw it, they praised God on his behalf, while their blasphemous doctors, attribute that which he did, to Beelzebub.

CHAPTER 19

Verse 2. {Chief among the Publicans} That Christ vouchsafed his presence in Jericho (once subject to so grievous a curse, c. 18. 35.) exemplifies two notable things. First, that he who came to save sinners, and deliver from the curse, called and saved some out of the most infamous and despicable places, as Samaria, John 4. 39. Galilee, Mat. 4, etc. that we may know, that in Christ, there is neither Jew nor Grecian, bond nor free; all are one in him, who is rich in mercy to all that call upon him. See Rom. 10. 12. Gal. 3. 28. Secondly, that it was possible for rich men to be saved, he demonstrates in the example of Zacheus; because, though it be very rare, yet it is possible that God should touch the heart of rich men, causing them to give liberally to the poor, and to restore all that which they have evilly gotten, or detained from others; so repenting and believing they may be saved. Zacheus is here called ἀρχιτελώνης, a chief Publican, or chief Officer among them, or a collector-general for that place.

V. 3. {who he was} That is, what manner of person he was, of whom he had heard so much.

{because he was of a low stature} Having heard much of the fame of Jesus, and by the multitude attending him, that he was now come into Jericho, he might possibly out of a natural desire to satisfy his own mind, resolve to overcome the lets thereto: but God had another work in hand, which was to bring salvation to his house; and therefore by his secret providence, all hindrances wrought to the greater evidence of Zache's conversion: so his low stature sending him up into the Sycamore-tree: and his wealth (which was a common impediment to others) being the matter of alms and restitution rendered him the more exemplary to the multitude, and conspicuous, to God's glory, his own and others comfort, who can imitate him. So all things work together for good to those who love God, Rom. 8. because he loves them first, 1 Joh. 4. 19. yea those very things which to carnal reason seemed impediments thereto.

V. 4. {into a Sycamore} It concerns not much precisely to know what tree this was, concerning which there are so many opinions: It was not of that kind which is mentioned c. 17. 6. that was συκάμινος, a Sycomine-tree, a kind of Mulberry-tree. See Dioscorid. l. 1. c. 144. Galen de aliment. l. 2. But this is, συκομορέα (as Suidas and Theophylact write it) or συκομωραία. So Greg. Nazianzen, orat. 39. reads. The Syriac calls it תאתא פכהתא tirbo phacchibtho, a wild Fig, Hebr. שקמים, which grew plentifully in those champaign countries, 1 Kings 10. 27. 2 Chron. 1. 15. See Chrysost. Tom. 7. p. 404. edit. Savil. Gregor. Nazianzen orat. 29.

V. 5. {to day I must abide at thy house} Christ expected not his invitation, but in mercy prevented him, who probably durst not have invited him: he that was ambitious but to see Christ, obtains much more, to entertain him at his house, and to hear him open the mysteries of eternal life and salvation: God everywhere prevents us, says Theophylact, he is a plentiful Rewarder of them that seek him, giving them who but set themselves in the way, more than they could ask or think, Eph. 3. 20. See c. 1. 13. 1 King. 3. 12. 13. when Christ asks of us, he means to give some unvaluable blessing to us.

V. 6. {and he made haste and came down} Christ had made him willing: praeparavit sibi ejus animum cujus elegit hospitium, Prosper. cont. collat. he prepared his mind to receive him whose entertainment he chose. Thus Zache's faith broke out, in a ready and speedy obedience. So Gen. 22. 3. Mat. 4. 22. And secondly, in the joy which he conceived at Christ's calling him. See Acts 8. 39. Rom. 14. 17. Gal. 5. 22. true faith cannot be concealed, its own flame will discover it.

V. 7. {they all murmured} That is, the most part of those present, which were adversaries; neither entertaining him themselves, nor willing that others should, that he might show them mercy: the main cause of their murmuring was, their malice to him, and envy to others who believed in him: these murmuring speeches they cast on in hope to possess the people that he could not be the Messias, who frequented the company of sinners. So c. 5. 30. Mat. 9. 11. Luke 7. 39. This was upon the matter to murmur, quod in domum aegroti intravit medicus, August. de verb. Apost. ser. 8. that the Physician went into the sick man's house; they arranged Publicans with notorious sinners.

V. 8. {And Zacchaeus stood} Doubtless Christ spoke many things to instruct him: and possibly Zache might say many, which are not here recorded in the Gospel, whose scope is to set down that which may serve to bring us to faith and salvation, John 20. 30, 31. This was a sure sign of Zache's conversion, effected by the providence of God, to stop the mouths of murmuring and unbelieving Jews.

{I restore him fourfold} According to the Law Exod. 22. 1. Numb. 5. 7. And this is true repentance in case of injurious taking away, or detaining another's goods, which without restitution, were but counterfeit and vain.

V. 9. {this day is salvation come to this house} In his conversion and doing the works of holy Abraham, by God's mercy showed to him and his Family: as if he had said, heretofore Zache went with the perishing world in the broad way of destruction; his main care, study, and endeavor, being to get wealth by right or wrong: but this day God has showed mercy in his conversion, so that now he does loathe his former life and conversation: now he has chosen the better part; restoring that which he had by any means injuriously gained, that it may appear that his repentance is true, and so acceptable to the God of mercy; and giving so largely to the poor that he may lay up treasure in heaven, Mat. 6. 19. and a good foundation in store against the time to come, that he may lay hold on eternal life, 1 Tim. 6. 19. by faith (in Christ the only Savior) which worketh by love, Gal. 5. 6. Salvation is come to this house wherein the Savior of the Elect, Christ, is this day entertained, heard, and believed; this house whose master is become of a Publican, a Convert; of a sinner, a Saint: salvation; the means to, and assurance of eternal life and true blessedness, therein to be enjoyed; his sins free remission, his peace with God, and his justification, is this day sealed unto him by the spirit of regeneration.

{is the son of Abraham} To be a son of Abraham, is to be chosen freely, Rom. 9. 8. to walk in the steps and faith of Abraham, Rom. 4. 11, 12. and generally to do the good works of Abraham, John 8. 39. whereby we may be assured of our election to eternal life, Rom. 8. 29, 30. 2 Pet. 1. 10.

V. 10. {the son of man is come to seek, &c.} Mat. 18. 11. Hereby he confutes their murmuring; showing the end of his coming into the World which was to seek and save sinners, 1 Tim. 1. 15. Mark 2. 17. Mat. 9. 31. therefore among the rest he came to call Zacheus. That which was lost by original, as also actual sins, as Augustine ep. 106. understands. As also Ambros. in Luc. l. 7. 15. and Prosper. advers. Collat. c. 18. and so as Fulgentius says, de incarnat. &c. c. 8. pro mortuis natus est ad mortem: He was born to die for the dead, that we after the death of our first nativity which we have of the flesh, by the grace of the Spirit might be born again to life eternal.

V. 11. {kingdom of God} Meaning a temporal and earthly kingdom, such as they expected by the Messias, which they supposed should be manifested now in his approach toward Jerusalem. They might think that by doing so much good among the people in several divine miracles, he had gained so much honor and good will, that the people were generally his; and there remained little more now to be done, but going to the Imperial City, and ascending into the Throne and ancient honor of his Father David. Thus still dreamed they of a secular kingdom of Christ the Messias: to correct this error, he adds to that he had plainly said, this parable; wherein he teaches them, that he should indeed very shortly begin and enter into his Kingdom, but in heaven, into which he must go by his death and passion; so that the glory thereof should not appear until in the end of time, he should come again to judgment.

V. 12. {he said} See Mat. 25. 14.

{went into a far country} By this parable he describes his going up again into his kingdom of glory, and his return to judgment: by the servants are meant the faithful and Ministers of the Church: by Citizens, verse 14. the Jews who rejected them: by the money, their several gifts: by their trade, the usage of the same to God's honor, and the salvation of his people.

V. 13. {pound} Mina here translated a pound, is twelve Ounces and an half: which pound according to five shillings the Ounce, is three pound two shillings and six pence Sterling money.

V. 14. {we will not have this man reign over us} By this he taxes the rebellion of the wicked against Christ; to whose power they shall be unwillingly subject, if they will not willingly be so to his kingdom of grace.

V. 15. {when he was returned} That is, Christ coming in glory to judge the quick and the dead.

V. 16. {then came the first, saying} In these several sums and accounts, he describes the several graces and gifts of God of which there must be variable accounts at the day of judgment: the first greatly advanced God's glory; he shall have a proportionable reward: the second endeavored according to his gifts; though far short of the first, he shall have a proportionable reward, and be full of glory and blessedness, though less than the other. See Dan. 12. 3. 1 Cor. 15. 41. The third is the negligent servant, who making no good use of those gifts which he had received, with his vain excuses, is condemned out of his own mouth: and that is taken away which was entrusted to him, as was the Gospel from the Jews, Mat. 21. and given to the Gentiles, as Acts 13. 46. See Luke 8. 18. And the Spirit from Saul, 1 Sam. 15. 14. which was bestowed on David; and the gifts and Apostleship from Judas bestowed on Matthias, Acts 1. 26.

V. 17. {well thou good servant} See on Mat. 25. 21.

V. 18. {the second came} Mat. 25. 22. See on v. 16.

V. 19. {over five cities} This is to signify, that the glory of his kingdom in his second coming should be much differing from that which now appears. We now painfully, through scorn, injury, and contempt of the World, negotiate (as it were) for our absent Master; but then we shall be full of glory, joy, and happiness, which Mat. 25. 23. is more plainly expressed, by enter thou into thy masters joy.

V. 20. {and another came} Mat. 25. 24.

V. 21. {I feared thee} Mat. 25. 25.

V. 22. {out of thine own mouth, &c.} By the confession of your own conscience, which tells you that you ought not to suppress the gifts of God, and live in idleness.

V. 23. {my money into the bank} ἐπὶ τὴν τράπεζαν, that is, τοῖς τραπεζίταις, to the common stock of Bankers, which made profits of moneys by exchange, and lending out for interest.

V. 24. {take from him} See Mat. 25. 28. and on v. 16.

V. 25. {Lord he hath ten, &c.} He is rich enough or has grace and glory enough: which we may not conceive Men or Angels shall say in the last judgment, as envying the fullness of glory or blessedness given to any of the Elect, but as witnessing and admiring the abundant Liberality of God.

V. 26. {to every one that hath} Mat. 13. 12. and 25. 29. Mark 4. 25. Luke 8. 18.

{from him that hath not, &c.} The meaning of all is, he that faithfully uses the graces of God, shall have them increased: but even the common graces shall be taken away from him that uses them not to God's glory. Some understand here want of charity making all gifts and excellencies void: Quisquis charitatem non habet, etiam dona quae percepisse videbatur amittit, Alcuinus (after Gregor.) de confess. whosoever has not charity, loses also those gifts which he seemed to have obtained. See 1 Cor. 13. 1, etc.

V. 27. {and slay them before me} He alludes to the manner of men, executing rebels: the meaning is, that eternal destruction is prepared for God's enemies, as Mat. 25. 41. this Christ speaks to comfort the persecuted and others who observe that the wicked flourish, and securely despise God's laws; assuring them, that though he suffer them to go on for a time, he will yet once appear a severe revenger of iniquity.

V. 28. {he went before} Mark 10. 32. Toward Jerusalem, where he knew he should suffer death, as he had often informed his disciples that they might know that he willingly suffered for the redemption of man, for whom he hath poured out his soul unto death, Isa. 53. 12.

V. 29. {when he was come nigh unto Bethpage, &c.} Mat. 21. 1. Mark 11. 1. Here is described his last going up to Jerusalem. Bethpage was a little Village of the Priests at the foot of the East-part of the Mount of Olives. See on Mat. 21. 1. of Bethany. See John 11. 1.

V. 30. {at your entering ye shall find, &c.} Mat. 21. 5. Christ being omniscient God, as well as truly Man, saw the absent as if they had been present. See John 1. 48. all this was done that that might be fulfilled which was spoken by the Prophet Zachary, 9. 9.

V. 31. {if any ask you} Christ prevents such difficulties as might in the execution of his command have troubled his Disciples; though he were Lord of all, yet would he not destroy the civil rights of men, by taking away anything without the owner's consent. See Mat. 21. 3.

V. 32. {and they that were sent, &c.} Mat. 21. 6. Mark 11. 4.

V. 33. {the owners thereof} Mark 11. 5. They did but rationally require an account of their own goods until they knew, what they were that loosed the colt, and that Jesus had sent them so to do; then they consented, and we read of no more they said. See Mark 11. and they let them go.

V. 34. {the Lord hath need of him} Mark 11. 6.

V. 35. {and they brought him to Jesus} Matthew 21. 7. Mark 11. 7.

V. 36. {they spread their clothes in the way} That is, they who were come to the feast, John 12. 12. this was a token of honor done unto him, as to their King, possibly they supposed that he now went up to Jerusalem to take the kingdom upon him, which might cause this their extraordinary rejoicing and acclamations, verse 37, 38. See John 12. 13.

V. 37. {at the descent of the mount} Where he was in sight of Jerusalem, unto which he was then going.

{the disciples began} That is, the multitude of those which followed him either to hear his doctrine, or see his miracles.

{for all the mighty works} Among the rest for the raising Lazarus from the dead. See John 12. 17.

V. 38. {blessed be the King} Psal. 118. 26. See on Mat. 21. 9. Mark 11. 9.

{peace in heaven} That God may be reconciled unto us by the Messias: that all glory may be given to him for his mercy showed us in these works of Christ: and that the Angels, formerly our enemies for our sin, may become friends and ministers of our safety. See Colos. 1. 20.

V. 39. {Master, rebuke thy disciples} Mat. 21. 15. That this acclamation ceased not in the way, but came into the very Temple, the children there crying Hosanna, it stung the hearts of envious Pharisees, so that they came to Christ to silence them.

V. 40. {the stones would immediately cry out} Meaning that they labored in vain to suppress his testimony; for God would rather cause the senseless creatures to testify for him (as in the rending of the vail of the Temple, in his passion, and of the Rocks, etc. Mat. 27. 51.) than that his will should not be done by him: and indeed Christ's person, doctrine, and miracles, was so evident, that they could not be concealed.

V. 41. {he beheld the city and wept over it} In his love to the people of Israel, zeal of their salvation, and knowledge of their final destruction at hand; in grief and pity he burst out into tears: plangit eos qui nesciunt cur plangantur, Gregor. hom. 39. in Evang. he bewailed them who knew not why they should be bewailed, who rejoiced when they did evil: all this shows that he took on him, as our nature, so all our affections without sin: so oft-times the Deity (as it were) rested and clouded itself under the vail of his humanity, when the accomplishment of the work of our redemption required his passion, or compassion. See Heb. 4. 15. He was the Minister of the circumcision, Rom. 15. 8. sent to the lost sheep of the house of Israel, Mat. 15. 24. Seeing therefore how willfully they perished, for whose salvation principally he was sent; and that the elect city which God had chosen to put his Name there, rejected their Savior, out of a fatherly and deep compassion, he wept for them who were not sensible of their own misery.

V. 42. {if thou hadst known} It is a pathetical speech, and therefore abrupt: abundance of affectionate thoughts, as it were thronging the heart, like some violent press of people at a door, hinder each other's passage: the sentence may be supplied with would God, or how happy were it for thee if, etc. The sum is, I do now present the fulfilling of the promise for your salvation; but your destruction is near, because you will not receive it, nor understand that which is so plainly taught you: thus has your pride, who say you are wise and holy, blinded you. Extremae dementiae est, imprudentiam suam non sentire, & inique agentes, non agnoscere peccatum, it is extreme dotage not to be sensible of one's own folly, and sinning, not to acknowledge our iniquity. (Theodoret in Jer. 8.) and to be unwilling to learn: for as Chrysostom de reprehens. ferend. says, it is no fault to be ignorant, but to be unwilling to learn.

{the things which belong unto thy peace} Which you now hear spoken, and see done by me; all but for your malice and obstinacy blinding you should bring you to believe, to be justified, and to have peace with God.

{but now are they hid from thine eyes} Through the hardness of your heart and incredulity. See Isa. 6. 9. Mat. 13. 14, 15. John 12. 4. Jer. 5. 3. when the measures of a people's iniquity are full, and they shall perish, providentia ab eo tollitur, ne periturus evadat. Salvian. de gub. l. 6. providence is taken from them, lest they which must perish, should escape.

V. 43. {Thine enemies shall cast a trench} Which was done by Vespasian the Roman: (as it was foretold by Daniel c. 9.) and the city and temple demolished, by his son Titus.

V. 44. {one stone upon another} Mat. 24. 2. Mark 13. 2. Luke 21. 6.

{of thy visitation} As if he said, in your visitation, in which God manifested himself in my person, offering you mercy: see Gen. 50. 24, 25. Exod. 3. 16. chap. 1. 68.

V. 45. {he went into the temple} Mat. 21. 12. Mark 11. 15. this was not his first going into the temple mentioned, John 2. 14. but another after that.

V. 46. {it is written} Isa. 56. 7. See Mark 11. 17.

{my house is the house of prayer} See chap. 18. 10. Jer. 7. 11. Matth. 21. 13.

V. 47. {taught daily} Or in the day time: every day after his solemn entrance into Jerusalem, unto the day of his passion: openly contemning the incurable malice of their Priests and Scribes; he taught all day, and at night went out of the city.

V. 48. {Were very attentive} ἐξεκρέματο, that which the Latins expressed by pendebat ab ore ejus, they depended on his mouth or attentively hearkened unto him, as taken with astonishment at his doctrine. See Mat. 7. 28, 29. John 7. 46. the Syriac gives it, all the people appensus erat ei, ut audiret eum, where, all, is put for a great or major part of them that heard.

CHAPTER 20

Verse 1. {On one of those days} Which were between his last coming into Jerusalem, and his death. See Mat. 21. 23. Mark 11. 27.

{preaching the gospel} The gladsome tidings of man's salvation, then at hand and near the accomplishment in his death and passion.

{and the Scribes} γραμματεῖς: Suidas interprets this by νοτάριος: a Notary, whose office was to write, and recite the written public acts: but in the New Testament, they were interpreters of the Law also: There were of those two sorts. 1. Laics which were called γραμματεῖς τοῦ λαοῦ: Scribes of the people, Mat. 2. 4. public Notaries in drawing up Deeds, Contracts, and such like secular writings. To these Psal. 45. 1. alludes, My tongue is the pen (סופר מהיר sopher mabir. 70. γραμματέως ὀξυγράφου) of a swift writer: out of these possibly the Kings chose some to be Secretaries of State: such were called γραμματεῖς τοῦ βασιλέως, 2 Kings 12. 10. ספר המלך sopher hammelech. So, 2 Sam. 20. 25. 2. The other sort were Ecclesiastics: their office was to transcribe, read, and expound the Law of God, and therefore were called δευτερωταὶ τοῦ νόμου. Epiphan. adv. haeres. lib. 1. cap. Interpreters, and Doctors of the Law. So was Saphan, 2 Kings 22. 3. סופר בית יהוה sopher beth Jehova, a Scribe of the house of God. So was also Ezra, Ezra 7. 6. סופר מהיר בתורת משה, A ready or a swift Scribe in the Law of Moses: These being conversant in Scriptures, were principally Text-men, cleaving to the written word of God, whereas the Pharisees were mainly for traditions of the Elders. And it is observable, that the Scribes and Pharisees, agreeing in one resolution of malicing and calumniating Christ, yet much differed in their grounds. So Mat. 9. 3. the Scribes accused him of blasphemy; but verse 11. the Pharisees accused him of eating with Publicans and Sinners: So Mark 7. 3, etc. They question him concerning the breach of traditions.

{came upon him} Gr. ἐπέστησαν: the same word is used c. 2. 9. though there concerning good, but here for evil. The Syriac gives it, they arose up against him; see Mat. 21. 23. Mark 11. 27. See note on c. 14. 1.

V. 2. {by what authority} See Mat. 21. 23. Mark 11. 28. Gr. ἐν ποίᾳ ἐξουσίᾳ, by what power; ἐν here signifies by, as also Hebr. 1. 1. he hath spoken unto us ἐν υἱῷ, by his Son, because he cast out the buyers and sellers out of the temple, and also taught the people; they not knowing, or acknowledging him to be the Messias; and conceiving that the government of the temple, and matters of Religion were in their power and disposing, question him by what authority he did those things. See 1 Kings 22. 24.

V. 3. {I will also ask you, &c.} See Mat. 21. 24.

V. 4. {the baptism of John, &c.} By baptism he signifies the doctrine and whole ministry of John, bearing witness to Christ.

{was it from heaven or of men?} That is, of divine, or human institution? See Acts 5. 38. Christ understanding their intention to be only that they might calumniate, not that they might learn and believe; answers their question by a question, and that very satisfactory, if they would have understood: for seeing John Baptist testified concerning Christ, that he was the promised Messias, the Son of God; they ought to have believed John, whom they believed sent of God: and in so doing, they should not have doubted Christ's authority to purge his temple, and to preach: withal he taxes their perverse unbelief, who knowing in their consciences that John's doctrine was from heaven, and that he baptized in the name of Christ, yet would not believe his testimony concerning Christ. See John 3. 36.

V. 5. {they reasoned with themselves, &c.} Mat. 21. 25.

V. 6. {but if we say of men} Mat. 21. 26. They feared to be stoned by the people as blasphemers; but feared not God's judgment on their hypocrisy, who withheld the truth in unrighteousness: dissembling their knowledge, lest their secular gains or reputation should be impeached.

V. 7. {they answered that they could not tell} Mat. 21. 27. thus does God's wisdom nonplus man's, and drive it into unrecoverable straits and disadvantages, whence it cannot unwind itself. See 1 Cor. 3. 19. here was a miserable refuge to lie against their own consciences, before him who is greater than all hearts, and knows all things, 1 John 3.

V. 8. {Neither tell I you} You dissemble this because you would not confess your wilful unbelief, and therefore I will not answer you, Mat. 21. 27.

V. 9. {a certain man planted a vineyard} Mat. 21. 33. Mark 12. 1. Isaiah 5. 1. Jer. 2. 21. which is interpreted, Isaiah 5. 7. to be the Jews: the noble vine which God brought out of Egypt, Psal. 80. 8.

{forth to husbandmen} That is, committed it to the care of governors and Priests: It was a long time that they had the managing of his vineyard the Church, even from the people of Israel's coming into the land of Canaan, unto the coming of Christ in the flesh: or as some understand it, unto the final destruction thereof in the demolishing of the temple and city by Vespasian, and Titus.

V. 10. {sent a servant} To require in the name of God, fruits worthy amendment of life. See Mat. 21. 34. By servant, he means the Prophets; who, though many persons, were but one in office of declaring God's will for man's salvation, speaking one truth, as being inspired all by one Spirit of God.

{beat him, and sent him away empty} Mat. 21. 35. the meaning is, they abused, and persecuted the Prophets. See 2 Chron. 36. 16, etc. and sent them away empty, without the fruits which God expected; which fruits are specified, Isa. 5. 7. Gal. 5. 22, 23. in general, their salvation, the fruits of preaching: otherwise they have not labored in vain, their work and reward being with God, Isa. 49. 4.

V. 11. {he sent again, &c.} See Mat. 21. 36.

V. 12. {he sent the third} By this definite number is meant many Prophets, at several times, and in several ages: for as he ever had a Church, so he never left them destitute of competent teachers, though sometimes for the wickedness of the people, their contempt of the word, and abuse of the Prophets, the word of God became precious, as in a famine thereof. See 1 Sam. 3. 1. Amos 8. 11.

V. 13. {it may be they will reverence him} This shows how God's invincible goodness strives with man's wickedness, their unbelief cannot make void his truth, Rom. 3. 3. God had promised them a Savior, and now he sent him, to confirm and accomplish the promises made unto the fathers, Rom. 15. 8. this ἴσως, it may be, imports not ignorance of the event, which God foresaw: but as it is usually in parables, he thus accommodates human affections to God, that it might more evidently express their desperate impiety in raging against Christ, whom God sent into the world to save them.

V. 14. {that the inheritance may be ours} Mat. 21. 37. This is to show the vain and impious hope of Jews crucifying Christ; wherein they thought, that by taking him away, who by his mighty works appeared to be the Son of God, they should keep the holy city, honor of the priesthood, and dominion over the Saints, in their own hands: two things are here remarkable. 1. The blind ambition and avarice of the Priests, who would fain [their] usurped authority and tyranny over men's consciences might still be upheld, to which rather than their desires should fail of effect, they would make way through the precious blood of the Lord of life. 2. The admirable goodness of God which could not be defeated by so matchless wickedness of men; all which he well foresaw: but in man's greatest malice, he made his love most clearly shine, turning it to his glory in our redemption and salvation.

V. 15. {they cast him out of the vineyard} Thus did they, when apprehending Christ, they delivered him as a blasphemer and excommunicate person to the power of the Gentiles to be crucified. See Chap. 23. 1, 2, 21, 23. John 9. 22, 28.

{what therefore shall the Lord of the vineyard do to them?} Mat. 21. 40. It is a kind of appeal to their own consciences; as if he had said, Make the case your own, and tell me, what would you do to such tenants? See the like, Isa. 5. 3, etc. God's judgments are so clear, that the sinner's own conscience shall acknowledge their equity, in their own self-condemnation.

{God forbid} Mat. 21. 41. Christ first extorted this confession from themselves: they said unto him, he will miserably destroy those wicked men, etc. which they said when at first they thought some others, not themselves concerned in this parable: but perceiving that themselves were the wicked men herein personated, they retract their sentence, and say to Jesus, pronouncing the sentence from their own mouth (which this Evangelist, and Mark 12. 9. record) μὴ γένοιτο, let it not be, God forbid: the Syriac gives it, this shall not be. We shall not kill the Son of God, etc.

V. 17. {the stone which the builders, &c.} Psal. 118. 22. Isa. 28. 16. Acts 4. 11. Rom. 9. 33. 1 Pet. 2. 7. Mat. 21. 42.

{head of the corner} Mat. 21. 42. The Syr. interpreter has praecipuum cornu anguli, קרנא here used as the Hebrew קרן keren, among other significations, imports a high and eminent place, strength, power, etc. So Christ unites two walls together, meeting in one angle of the corner stone, by which is signified, that Christ is the most high and powerful head of the Church of Jews and Gentiles to be united into one. See John 10. 16. Ephes. 2. 15.

V. 18. {shall fall upon that stone} They to whom he shall prove a rock of offense through their unbelief, 1 Cor. 1. 23. and thereby also provoke Christ to fall upon them, as a severe Judge to their utter destruction.

V. 19. {against them} Greek, πρὸς αὐτοὺς: the Syriac gives it, concerning them: the word is often used as here, for against: as they say, πρὸς φάρμακα θανάσιμα, against deadly poison; so was this monition of Christ to them, wholesome against their self-destructive malice; had they not (by despising the counsel of God against themselves) made that to be against themselves, which otherwise would have been for them, because it was against their sin, which had infected and poisoned their souls.

V. 20. {sent forth spies} Mat. 22. 16. Mark 12. 13. they are named Pharisees and Herodians, a sect instituted by Herod the great, who among other errors wherewith they mixed and corrupted the truth of religion, took Herod to be the Messias: Of which opinion, though it have many grave Authors, yet others justly doubt: let those who will be further satisfied herein, read D. Godwin, Moses & Aaron, lib. 1. cap. 13. Beza on Matth. 22. 16. Isaac Causabon. Exercit. 1. Num. 5. ad apparat. Annal. Joh. Drus. praeterit. lib. 1. Matth. 22. 16. & ad voc. N. T. Herodiani: Hieronym. on Matth. 22. 16. Epiphan. haeres. lib. 1. cap. 20. Tertul. de praescript. cap. 45.

{which should feign, &c.} Vainly thinking thereby to have deceived Christ, who knows the secrets of all hearts.

V. 21. {Master we know} Mat. 22. 16. Mark 12. 14.

{truly} Or of a truth.

V. 22. {is it lawful for us} For us who are the peculiar people of God, who gave us this land according to his promise: thus they and the Herodians (who, as Hierom on Mat. 22. 16. says, stood mainly for payment of tribute to be made to Caesar) would have found something in Christ's answer, whereof they might accuse him to the Romans, to whom they were now become tributary.

V. 23. {he perceived, &c.} See Mat. 22. 18.

V. 24. {a penny} Mat. 22. 19. and 18. 28.

V. 25. {Render therefore, &c.} God commanded to give every man his due, tribute to whom tribute, custom to whom custom is due, Rom. 13. 7. they are deceived who think stealing of customs due to Princes or States is no sin, because a penal statute lies thereon; if they be taken, to forfeit all: for in the Levitical Law, it was penal to restore fourfold, for him that was found, or convicted of stealing ox or sheep, etc. Exod. 22. 1, etc. yet such stealing was no less theft then before God, than now; the moral Law saying, Thou shalt not steal.

V. 26. {could not take hold on his words, &c.} Their purpose being to render him odious unto the people, they hoped by this question to have ensnared him, whatever he should have answered; as if he had said, It is not lawfull; then they would possibly have cried; Behold a seditious man, who (like that former Galilean) would embark us in rebellions against Caesar, and so bring the Roman sword upon us; if he had said, it is lawful: they would have murmured among the people that he was a flatterer of Caesar endeavoring to confirm the servitude and oppression of God's people; and in case they could have wrought but an ill opinion of him in the people, they might destroy him without tumult; their chief aim was that they might find some occasion to have given him up to power and authority, to destroy him whom themselves durst not destroy for fear of the people, or the Romans who permitted them not the power of judicature in matters capital, or concerning life and death.

V. 27. {came to him certain of the Sadducees} Mat. 22. 23. Mark 12. 18. The Sadducees, denying the Resurrection, and holding that the soul died, were off-sets of Dositheus the Samaritan, who rejected the writings of the Prophets: and these Sadducees received only the five Books of Moses: Hieronym. adv. Luciferian. and on Mat. 22. Epiphan. lib. 1. 14. (who says, they named themselves Sadducees, ἀπὸ δικαιοσύνης, of righteousness, which they professed above others) See Tertullian de praescript. cap. 45. Joseph. Antiq. lib. 18. cap. 2. Jo. Drusius ad voc. N. T. tom. 1. Godwin. Moses & Aaron. lib. 1. cap. 11. The Sadducees held some things with the Samaritans, though they were Jews: here we may note, that they derived a vain scruple out of Moses' law, that they might tempt Christ: but he knowing that they held none of the Prophets as Canonical, but only Moses, produced no testimony to confute them, but only out of Moses whom they received. Hierom in Matth. 22. See v. 37.

V. 28. {Moses wrote} Deut. 25. 5.

{that his brother} Or next kinsman, if he were a single man; for that law ad consanguineos & affines extensa fuit, Shindl. Penteglot. יבם.

V. 29. {Seven brethren} Or kinsmen. See Mat. 22. 25.

V. 33. {Whose wife of them is she} One absurdity by them received, begat them many: they believed no resurrection: thinking, that if they should grant a resurrection, they must hold also that it must be to an estate like unto this present; subject to infirmities and necessities: whereas Theophylact says well, marriage is βοήθημα τῶ θνητῷ, an aid of the mortal, and supplement of that which perishes in time: where then all are eternal, what needs marriage? also they possibly thought that if they should have confessed that there were any angels or spirits, subsisting without a body; then they must also have confessed, that separated souls might live: therefore they denied all: that is, the being of angels and spirits, and the resurrection of the body, and immortality of the soul, which the sober Heathens believed. See Mat. 22. 29. Christ shows them the cause of their gross errors, ignorance of the Scriptures, and power of God to raise the dead.

V. 34. {children of this world} Men and women here living in this present world: for we must not understand, children of this world, here as chap. 16. 8. for men addicted and given over to the care and love of this world, but for all that live in this world: for the children of light do marry as well as others: the sense is, that there shall be a great difference between this present life subject to many necessities, and that which is to come, subject to none: there shall be no more increase of God's Kingdom, the number of the Elect being accomplished; there all secular relations, and interests shall cease, and be no more.

V. 35. {shall be accounted worthy} He speaks principally of the elect, in whom he here instances. The wicked indeed shall rise again, but to eternal misery (Dan. 12. 2. Joh. 5. 29.) shame and condemnation, which is not worthy the name of life; and therefore as the Scripture calls an impious life, death, 1 Tim. 5. 6. So styles it the unhappy life of the damned, raised from the dead, the second death, Rev. 20. 6.

V. 36. {neither can they die any more} Therefore shall there be no more matrimony for the preservation of mankind.

{children of God} By adoption in Christ, with whom they are co-heirs of glory and happiness, so complete, that they want nothing. See Rom. 8. 23. 1 John 3. 2.

{children of the resurrection} This is a phrase familiar in Scriptures; children of youth, Psalm 127. 4. children of Zion, Psalm 129. 2. son of the bow, that is, the arrow, Job 41. 28. sons of strength, that is, strong men, 2 Sam. 2. 7. 1 Kings 1. 52. Deut. 3. 18. so they said, בן־מות ben maveth, a son of death, 1 Sam. 20. 31. worthy of death, or designed to death, Psalm 102. 21. so Acts 3. 25. υἱοὶ τῶν προφητῶν, etc. sons of the Prophets: so they said, בן־שנה ben shana, the son of a year, 1 Sam. 13. 1. for that which was of one year's continuance or age: the son of an hundred years, Gen. 17. 17. the son of a night, Jonah 4. 10. son of the morning, Isa. 14. 13. sons of God, Job 38. 7. that is, the Angels, etc.

V. 37. {Moses shewed} Exod. 3. 6. See on verse 27. See Mat. 22. 32, etc. Mark 12. 26.

V. 38. {God of the dead} Of them that live not at all: for the souls of the Elect live with him in joy and blessedness, even while their bodies rest in the dust of the earth, until the last day.

V. 39. {thou hast well said} Because he confuted their adversaries the Sadducees.

V. 40. {they durst not ask him} That is, the Sadducees were so confuted, that they durst not ask him any more captious questions; the Pharisees it seems did, Mat. 22. 35, 36.

V. 41. {how say they, &c.} Mat. 22. 42. Mark 12. 35.

V. 42. {the Lord said} Psalm 110. 1.

V. 44. {How is he then his Son?} Christ, as eternal God, was David's Lord; and as man, his son, that is, of his lineage, Rom. 1. 3.

V. 45. {in the audience of all, &c.} Hypocrisy being, as it were the canker at the root of Religion, eating up the life and power thereof: It concerned his disciples and all men, to beware of it: therefore he here did, that which his spirit enjoins by Saint Paul, 1 Tim. 5. 20. Those that sin rebuke before all men, that others also may fear.

V. 46. {beware of the Scribes} Mat. 23. 5. Mark 12. 38. Luke 11. 43.

{which desire to walk in long robes} He condemns not the use of any civil and convenient garments, but the excess and abuse thereof. The Eastern people did use, and still do use long robes: and the Prophets had a kind of mantle, or proper garment distinguishing them from other men; and it was meet for the teachers so to be clothed, that in their habit there might appear more than vulgar gravity: but the Scribes (as some since) abused this to pride and ostentation: placing Religion chiefly in the outward appearance, wherewith they veiled their detestable impiety.

V. 47. {which devour widows houses} Mat. 23. 14. who under pretense of holiness, long prayers, and other religious exercises, consume their estates who entertain them: Or by deceiving the trust which friendless widows repose in them, whom they took to be so religious. See 1 Tim. 3. 5, 6. Mark 12. 40.

{greater damnation} That is, an heavier weight of God's judgment; because the sinning under shows of godliness, do more cause the holy Name of God to be blasphemed of the wicked (who usually cast all personal sins, upon the very religion professed by those sinners) than they do (who do not so much as pretend to sanctity) when they sin.

CHAPTER 21

Verse 1. {And saw the rich men} Mark 12. 41.

{the treasury} See on verse 4. there were other treasuries about the temple; but this was a chest set at the Eastern door, through which all the people passed in and out, that every man with his own hand, might cast in that, which either was taxed upon him, or he voluntarily offered, or gave unto the poor. See 2 Kings 12. 9. 2 Chron. 24. 8. Nehem. 10. 38.

V. 2. {two mites} Mark 12. 42. the least money they had in use among them, which they called χαλκὸς, Syr. octavus, octaves, or eight part of that which they called ὀβόλος. Theophylact. See hereof Beza major. annot. in Marc. 12. 42.

V. 3. {more than they all} More in proportion, considering her estate and theirs: and because God esteems not the gift by man's value thereof, but by the giver's heart.

V. 4. {The offerings of God} That is, those things which as freewill offerings were consecrated to God, for the use or service of the temple, and his public worship: we may take this εἰς τὰ δῶρα, for ἐν τοῖς δώροις, among the gifts: or the treasury and continent, for the treasure contained therein: that is, their ארון aron, mentioned 2 Kings 1. 10. (as the Chaldees called it, and the name was now in use, קרבן Corban, which Josephus lib. 4. c. 4. Antiq. interprets, the gift of God) so is it interpreted, Mark 7. 11. κορβᾶν (ὅ ἐστι δῶρον) and Matt. 15. 5. where the Greek has δῶρον, the Syriac has קורבני curbanni, my gift, or oblation, of the Hebrew קרב kerab: Josephus, also lib. 1. adv. Ap. calls it δῶρον Θεῷ. So here verse 5. such gifts are called ἀναθήματα, gifts consecrated to God and holy uses: yet by a synecdoche, this also imported their treasury in which they kept the gifts offered to God, Matt. 27. 6. it is not lawfull to cast it εἰς τὸν κορβανᾶν which there the Syriac calls בית קורבנא beth Curbono, the house of oblation: for which Mark 12. 41, 43. is set, γαζοφυλάκιον, the treasury of the temple: so Suidas says, Κορβονᾶς, παρὰ Ἰουδαίοις ἱερὸς θησαυρὸς: the Corban with the Jews was the sacred treasury.

V. 5. {and as some spake} Matt. 24. 1. Mark 13. 1. As some of the disciples spoke in admiration of that beautiful structure.

{and gifts} As plate, jewels, or the like precious things dedicated to the use or ornament of the temple, by the devotion of them who came thither to worship: see on verse 4. the word here used, ἀνάθημα or ἀνάθεμα, signifies that which is devoted, or consecrated to God, and it is taken either in the good or evil sense; it comes of ἀνατιθέναι which signifies to hang by or separate from common use, as trophies of victories, things dedicated for deliverances or other monuments of thankfulness, used oftentimes to be by the walls, or on the pillars of temples; but here the conjecture of Theophylact is very probable, I think (says he) that they speak de sculptis & tornatis ut erant Palmæ & Cherubim & Similia, of the engraving and polishing, as were in the palms and cherubims or the like (carved in the beautiful stones of the temple) ταῦτα γὰρ ἴσως τὰ ἀναθήματα, φησὶν—for perhaps he calls these gifts.

V. 6. {which ye behold} Which you so much regard and admire: see Matt. 24. 2. Mark 13. 4.

{one stone upon another} Chap. 19. 43. God would have Jerusalem the place which he had chosen to put his name there, and to which he had for a time restrained the public service, and sacrificing (prefiguring Christ the Savior to come and suffer there) utterly destroyed, with the temple, in which the Jews so much gloried; after that Christ was come, and had suffered there, and had accomplished the work of our redemption: to give the Jews to know, that now all their ceremonies were ended, he being come and having finished all things which they prefigured; and that they ought no more to stick in the now dead and antiquated letter of that Levitical law; circumcision, sacrifices, etc. but to come to Christ the end of the law to every believer. And because God well knew, how unwillingly they would part from their rites, in which they had been instructed hitherto; and wherein they esteemed themselves more excellent and holy than any nation in the world, to join in the faith of Christ, and therein to be equaled with the Gentiles whom they despised; therefore God (who as Chrysostome adver. Jud. orat. 1. says) everywhere present, and filling every place, yet reduced τὴν μὲν λατρείαν, εἰς θυσίας τὰς δὲ θυσίας εἰς τόπον, τὸν δὲ τόπον εἰς καιρὸν, τὸν δὲ καιρὸν εἰς μίαν πόλιν: his worship to sacrifices, sacrifices to a certain manner, that manner to a certain time, and that time to one city; and again overthrew that city, to declare the utter determination and abolition of that law and ceremonies, which were tied to that place, and which were nowhere in the whole world to be used but there.

V. 7. {When shall these things be?} Mat. 24. 3: by what sign or signs shall we know the time when these sad things shall come upon us?

V. 8. {Take heed that ye be not deceived} He answered not directly to their question, but that which was more necessity. Bids them look to themselves, that they be not seduced. Mat. 14. 4, 5. Mark 13. 5, 6.

{the time draweth near} That seducers shall go out into the world. See 1 John 2. 18.

{go ye not therefore after them} That is, adhere not to them: believe them not, neither hearken to their doctrine, lest you cast yourselves into temptation, and God give you over to strong delusions, to believe lies, and perish. See Deut. 13. 3. 8. Jer. 23. 16, 17. Jer. 27. 9. Mat. 24. 5, 11, 23, 24, 26.

V. 9. {When ye shall hear of wars} Mat. 24. 6. When the Jews had preferred the murderous Barabbas, (John 18. 40. Acts 3. 14.) before the Lord of life and peace; divine justice followed them, continually; so that they were almost never free from seditious tumults, insurrections, and wars, until they had brought (as themselves had imprecated) the blood of Jesus upon their own, and children's heads in the final destruction of their temple, and city.

V. 10. {Nation against nation} Mat. 24. 7.

V. 11. {earthquakes} Mat. 24. 7.

V. 12. {They shall lay} Mat. 24. 9. Mark 13. 6. Before these things, the Jews and others shall lay violent hands on you, persecute and imprison you: that they may fill up their measure of sin, and provoke the heavy wrath of God to fall upon them.

{for my Names sake} For the profession of your faith in me.

V. 13. {for a testimony} When you shall certainly know the truth of that which I tell you beforehand, that you may thence be assured of the victory, and eternal reward; as also of the destruction of your enemies, Philip. 1. 28. 2 Thess. 1. 5.

V. 14. {settle it therefore in your hearts} Mat. 10. 19. Mark 13. 11. Keep that fixed in your hearts and memories; which I have promised you (that is to assist you, as you have need, with extraordinary wisdom, to answer) that when you have experience thereof, it may comfort you, in assurance of my assistance in all other trials.

V. 15. {For I will give you a mouth} See Acts 6. 10. I will give you wisdom, and readiness of speech, to answer for yourselves appositely and prudently, boldness and courage, which all your enemies shall admire but not be able to resist. See Acts 4. 8, 13. See Exod. 4. 10, 11, 12, etc.

{shall not be able to gain-say} Which is not so to be understood as if their enemies' impudency and spirit of contradiction, should not break out against them; but because the truth which they should speak should be so evident, that it should have manifest victory over their enemies' falsehood, who will never want endeavor, but ever shall want success. See Acts 4. 13. Acts 6. 10. Acts 7. 48. Acts 26. 24. etc.

V. 16. {by your parents} Mat. 10. 21. Such a cursed influence has Satan on persecutors, that he causes them to violate and break the strongest bands of nature, and to precipitate parents against their own children, brother against brother.

V. 17. {hated of all} Mat. 10. 22. Subversion of kingdoms begins with persecution of good men. Here, all, is put for very many, or the greatest part, in respect whereof the rest seem as nothing, no considerable party, or such as dare show themselves: such a sad appearance of a church was there in Israel, when Elijah cried—I only am left, and they seek my life to take it away—1 Kings 19. 14.

V. 18. {There shall not an hair} Mat. 10. 30. 1 Sam. 14. 45. 2 Sam. 14. 11. Acts 27. 34. He expresses this great care and providence over his, that we knowing how God loves us, may love him again, and cleave to him by faith of a pure heart; cui ad beatitudinem fides est via, &c. Fulgent. de incarn, &c. whose way to blessedness is faith.

V. 19. {in your patience possess} Live joyfully even under the cross, assured of your peace with God; who will not suffer you to be tried above that he will make you able. Rom. 5. 3. 1 Thess. 1. 6. 2 Cor. 1. 5. 1 Cor. 10. 13. It is patience says Cyprian de bono pat. quæ nos Deo & commendat & servat, which both commends to, and keeps us in God: which tempers anger, bridles the tongue, governs the mind, and preserves peace, etc. It is, says Gregor. hom. 35. radix omnium custosque virtutum, the root and keeper of all virtue: anger is a short madness, μέγα θηρίον, a great and dangerous beast, says Theophylact in Luc. 18. neither is he to be esteemed of less fortitude, qui violentam & in semetipso inclusam feram superat iracundiam, &c. who overcomes that violent and upshut beast in himself, anger, than he that conquers a lion: vid. Lactant. l. 1. c. 9. The same defines patience, malorum quæ aut inferuntur, aut accidunt, cum æquanimitate perlatio. l. 1. c. 23. Patience is a bearing of those injuries which are offered, or do happen, with a quiet moderation of mind: we must therefore take heed, says August. ep. 5. ad Marcellin: that we lose not our patience, which is of more worth (or is to be esteemed of more value) quam omne quod potest etiam invito inimicus auferre, than all that which an enemy can take away from a man against his will.

V. 20. {Jerusalem compassed} Matthew 24. 15. Mark 13. 14.

V. 21. {Then let them which are} As soon as they perceive the approaches of the enemy to beleaguer them, let them flee.

{to the mountains} Judea was bounded northward with Libanus or Libanon, that high and famous hill of Phœnice: on the south with the mountains of Idumæa, and Arabia Petræa. See Plin. l. 6. c. 28. and Hieron. de Loc. Act. A. Now as he foretells their dangers not to terrify but admonish them for their better security against the common enemy, and calamity; so does he point out the safest places for them to retreat to; and so the church of the faithful then at Jerusalem, were admonished by a divine revelation, a voice crying out to them from the inward parts of the temple, transmigremus ex his sedibus: let us go hence: Ierom. l. 2. ep. 8. out of Iosephus; and they went thence to Pella, a city of Manasseh beyond Jordan; the rest perished in great multitudes. See Ioseph de bel. Iud. l. 1. 17.

{in the midst of it} In the midst of it, that is Jerusalem or Judea.

V. 22. {for these be the days of vengeance} Which he says, to show them that nothing of all this should come by chance, but by the divine providence of God, thus punishing the Jews' obstinacy, who would take no warnings, but would needs contrary to this admonition, flock to Jerusalem from other nations (where they lived more secure) at the feast of Passover, where they were shut up, with the rest to destruction, by sword, pestilence and famine, Joseph. q. s. l. 7. c. 17.

V. 23. {in those days} When Jerusalem shall be besieged by the Romans. See Joseph. de bel. Iud. l. 7. c. 12.

V. 24. {until the times} In which God will permit the Gentiles to oppress the Jews: and until the fullness of the Gentiles be called to Christ and come in: before the recalling of the Jews, Rom. 11. 25, 26. Dan. 9. 27.

V. 25. {signs in the Sun} Matt. 24. 29. Mark 13. 24. 2 Peter 3. 10. 12.

V. 26. {hearts failing them} ἀποψυχόντων ready to breathe out their souls: so Suidas out of Thucydides l. 1. and so Sophocles Ajac. says ἀποψύχειν βίον; to breathe out life: the Syriac interpreter, tremor extrudens animas.

{powers of Heaven} The very fabric of the heavens shall be shaken, and the whole world melt with heat, 2 Pet. 3. 10. this he speaks of the last day.

V. 27. {coming in a cloud} Matt. 24. 30. Acts 1. 9. 11. Rev. 1. 7. So shall they see him in his majesty, whom they would not hear in his humility. Gregor. hom. 1. in Evang.

V. 28. {then look up} This is spoken for the faithful that shall remain to the coming of Christ; that they should not then be discouraged, but look up for the promise of Christ, eternal redemption, from all oppression and evil. See Romans 8. 22, 23. Those who with good hope expect something at hand, use to look up.

{lift up your head} Gregor. q. s. interprets it by exhilarate corda, cheer up your hearts: lift up your minds unto the joys of your heavenly country; then rejoice, because now you shall presently find, and be eternally united to your redeemer.

V. 29. {Behold the fig-tree} Matt. 24. 32. Mark 13. 28.

V. 31. {When ye see these things} Matt. 24. 33.

V. 32. {shall not pass away} Matt. 24. 34. For those things which he spoke concerning the destruction of Jerusalem, came to pass about forty years after.

V. 33. {Heaven and earth shall pass} Matt. 5. 18. Matt. 24. 35. Mark 13. 31.

V. 34. {Take heed to yourselves} He exhorts them to vigilance by the certainty of dangers to come, and the uncertainty of the time when they shall come: now because surfeiting, drunkenness and cares, do commonly so oppress the drowsy soul, that it cannot look up to the things which concern the life to come; he admonishes them to beware of these. Heraclitus said well, ξηρὴ ψυχὴ σοφὴ, the dry soul is wise: Synes. de insomn. Drunkenness makes one worse than a fool. See on chap. 1. 15.

V. 35. {as a snare shall it come} Eccles. 9. 12. As a snare takes the bird or beast, when they think nothing of danger; so shall that day steal upon a secure world; while they are feeding or sporting. See 1 Thess. 5. 3. Therefore our fears should be to us, sequentis iræ præcones, Greg. hom. 1.

V. 36. {Pray always} Pray without giving over: he means not without intermission. See chap. 18.

{and to stand} Meaning so to stand in judgment, as they that are justified by Christ: which the secure wicked shall not do. See Psalm 1. 5. Ephes. 6. 13.

V. 37. {in the day time he was teaching} See chap. 19. 47.

{abode in the mountain} To spend the night in prayer. See Matt. 14. 23. Mark 6. 46. Thus joined he preaching and praying, who was sent to instruct and reconcile men unto God; which he the more diligently performed, knowing that his departure from the world, now drew near.

V. 38. {all the people came early} So chapter 19. 48. All the people, that is, the greater part were attentive to hear him: the diligence and early rising, and attention of this people, in hearing the Gospel, shall rise in judgment against those who lazily come to hear, and as drowsily and carelessly attend unto them.

CHAPTER 22

Verse 1. {Now the feast of} Matthew 26. 2. Mark 14. 10. John 13. 2. 27.

{unleavened bread} At the Passover yearly to be observed, they were to have no leaven in their habitations, Exod. 12. 7, etc. the moral whereof, see 1 Cor. 5. 7, 8.

{which is called the Passover} Gr. πάσχα. Syr. פצחא petscho or pascha. Hebr. פסח pesah. Jerom sometimes reads it Phase. Some read φάσιχ and πάσχα. So Greg. Nazianz. orat. 42. Epiphan. adv. hæres. l. 2. 50. 1, etc. It represented Israel's passage out of Egypt ἱστορικῶς, historically, mystically, our coming out of the house of sin's bondage, unto our promised rest. Gregor. Nazian. q. s. See Exod. 12. 27. and the Angels passing over the Israelites' houses marked with the blood of the Lamb, and smiting the firstborn of the Egyptians. By a metonymy, it signifies the sacrifice, or Lamb to be killed and offered in remembrance of that deliverance, Exod. 12. 21. Also it imports that feast or day on which the Lamb was to be killed: the fourteenth day of the first month, 2 Chronicles 35. 1. Exodus 12. 6. Or it signifies the worship or ceremony, action, feasts, and eight days' solemnity appointed by God: to this feast once a year, all the males were to come and appear before the Lord. Exodus 23. 17. in the place which he should choose; Deuteronomy 16. 16. See Is. Casaubon. Exercit. 16. n. 28. Ioh. Drusius ad voc. N. T. tom. 1. Pascha: Godwin, Moses and Aaron. l. 3. c. 4. c. 7.

V. 2. {how they might kill him} The cause of this their solicitous counsel is hereto annexed: they would destroy Christ, but feared the people, lest they should rescue him: or fall on them, who assaulted him, who did so many admirable works of power and mercy among them: therefore they consulted what probable fault they might pretend against him: so that although they would take him away, more like thieves and murderers, than judges; yet would they have some show of justice to color their wickedness.

V. 3. {Then entered Satan} Matthew 26. 14. God taking from him his common graces, the Devil took possession of him. (See 1 Samuel 16. 14. Matthew 12. 45.) The Evangelist shows how the priests obtained their desire against Christ: Satan tempted Judas, to serve their malice; by observing Judas' covetous mind, he suggested hope of gain, if he would betray his Master. See John 13. 2.

{surnamed Iscariot} He names him thus, to difference him from others of that name, Judas. See John 14. 2. See on John 6. 71.

V. 4. {He went his way, &c.} See on Matt. 26. 14.

{and captains} Or rulers of the temple. See Acts 4. 1. These had the charge of guarding the temple, verse 52.

V. 5. {and they were glad} So sweet is revenge where the Devil rules: so welcome is anything to such, which complies with their own mischievous desires and designs: probably they thought it some advantage to their cause, that one of Christ's own disciples and domestics, appeared on their party against him: therefore, however they might think of the traitor, as Augustus Cæsar, or Aurelianus are said to have done in such cases, yet they were glad of the treason.

V. 6. {in the absence of the multitude} Or without tumult: see note on Matthew 26. 16. ἄτερ ὄχλου without tumult, in the absence of the multitude: ὄχλος signifying either; as comparing this place with Mat. 13. 36. Mat. 21. 8. John 7. 49. Luke 6. 17. Acts 6. 7. will make it appear. The present sense is, when the people which were wont to follow him were away, lest there should be any tumult or uproar about him, which might bring them in danger of the Roman governor's displeasure, or violence of the people, the chief priests had heretofore cautioned, and Judas was impiously careful to comply with them herein: therefore he fitted the time when Jesus in the silent night, was out of the city with his disciples in the garden.

V. 7. {then came} Mat. 26. 17. Mark 14. 12. According to the law; the 14th day of the first month, from that evening that solemnity was to begin: the Syriac gives it, in which the custome was to kill, &c.

V. 8. {he sent Peter and John} Mat. 26. 18. Two disciples most familiar with their Lord: he sent not Judas, though he were the steward; Christ well foresaw what he had designed: not a supper, but destruction for Christ.

V. 10. {bearing a pitcher} Mark 14. 13. κεράμιον ὕδατος; a pitcher of water, either for purification or some other domestic use. Some give it lagenam a bottle, but more improperly; the Syr. word גרב here used signifies either; it signifies also hydream, a waterpot.

V. 11. {where is the guest-chamber?} Where we may eat the Passover. See Mark 14. 15.

V. 12. {a large upper room} See Mark 14. 15: the word ἀνώγεον here used, signifies, as Suidas' interpreter gives it, cœnaculum in superiore domus parte situm: a room in the upper part of a house, where they used to eat: so called in the Greek of its distance from the earth; so the Syriac עליתא halitho which coming of עלה hala ascendit, &c. signifies a room into which they ascended by many steps: such rooms they had, as for ordinary entertainment of strangers, so specially for the feast of Passover.

V. 13. {and found it as he had said} Both the signs and marks told them by Christ, whereby they might know the place, and be assured of the success: all which was extraordinary in respect of the dangerous and active malice of the scribes and Pharisees, against any that should entertain Christ, or so much as confess him. Joh. 9. 22. Also in regard that it was near the feast, that their rooms were generally taken up beforehand, by reason of so great a confluence of people, then coming up from all parts of Judea and other nations: the consideration of all this, gave them to know that his providence ruled all; that they might not be dejected at anything which they should see come to pass contrary to their expectation in his passion.

V. 14. {And when the hour, &c.} Matt. 26. 20. Mark 14. 17. Which was the evening, Exod. 12. 6.

{he sate down} ἀνέπεσε accubuit, as the Syriac reads; κοινῷ τρόπῳ after the manner of those countries. See on chapter 7. 36.

V. 15. {with desire have I desired} ἐπιθυμίᾳ ἐπεθύμησα: it is a Hebrew manner of speech, to signify his earnest and longing desire of the accomplishment and fulfilling the will of his Father for man's redemption, which he knew should presently follow that Passover.

{to eat this Passover with you} He desired before his death to express his matchless love to them, to give them an example of humility, and to ordain the seal of the New Testament, the sacrament of the Lord's Supper, the pledge of their spiritual communion with him: and by them to commend it to the church as a remembrance of his passion until his return to judgment: which was then necessary to be done, when the Passover being accomplished in his death, was thence with all the legal ceremonies to be abolished.

V. 16. {until it be fulfilled} Until that which now is presented in the figure, be really exhibited in the oblation of myself, once for all to take away the sin of the world, John 1. 29. and until my rising again to immortality, the first degree of my exaltation, and spiritual kingdom of glory; of which verse 18. Matth. 26. 29.

V. 17. {he tooke the cup} This first mentioning the taking of the cup, appertains to the celebration of the Passover, and not unto that which is mentioned, verse 20. This was the cup of thanksgiving, which they used also in other their peace-offerings; wherein they took up the cup of wine in their hands, and blessed God, to which the Apostle alludes, 1 Cor. 10. 16. calling the cup in the Lord's Supper used, The cup of Blessing: properly, for the Lord's Supper, is the Eucharist, and Sacrament of Thanksgiving: so Christ tooke the Cup, and gave thankes, &c. Matt. 26. 27.

V. 18. {I will not drink} Matth. 26. 29. Mark 14. 25.

V. 19. {and he tooke bread} Matthew 26. 26. Mark 14. 22. 1 Cor. 11. 23.

{this is my Body} That is, the sacramental sign of my body; for instituting a new Sacrament, he speaks after a sacramental manner, wherein the things signified are spoken for the sign; as verse 7. the Passover must be killed, that is, the Paschal Lamb, the remembrance or sign of the destroying Angel's passing over, and sparing the Israelites, Exod. 12. 12, etc. so he calls the cup, the New Testament, or covenant in his blood; that is, the sign or remembrance of his blood-shedding.

V. 20. {which is shed for you} Understand this after the manner of the Prophets' speaking, in which, things to come use to be pronounced sub enunciatione præteriti, Fulgent. object. Ar. under a declaration of that which is past.

V. 21. {Behold the hand of, &c.} Matt. 26. 21. Psalm 41. 9. Mark 14. 18. John 13. 21. As if he had said, behold, or consider a horrid and impious thing, although I am about presently to suffer death for you; though I leave you in this now instituted sacrament, the symbols and pledges of my dearest love to mankind (John 3. 16.) for a remembrance of my death, until my coming again to judgment, to be observed in the church; yet the hand which betrays me, is with me at this table; and while he eats with me of my bread, he is meditating how to betray me to death.

{with me at the Table} That is, Judas who will presently betray me, now at table with me.

V. 22. {was determined} By God in his eternal counsel, Acts 4. 28. Revel. 13. 8. God determined not sin, but he determined the salvation of man by Christ his being betrayed, and being crucified: so draws he good out of evil; so gave he Christ into the hands and power of sinners, that he satisfying God's justice for us, we might be saved: so God acted that to good, which impious men designed to evil, and acted most sinfully: observe the several ends here proposed. Judas betrayed Christ for gain, the Devil put it into Judas' heart so to do, in hope to take him away who destroyed his works: the priests were instigated hereto by their malice and envy, because their honor and gain were impeached by Christ's preaching and miracles; Pilate gave sentence to please the people; the people cried, Crucify him, to ingratiate with their rulers; the soldiers acted as the priests, Jews and Devils moved them; but God, out of his unspeakable love and mercy, permitting these voluntary agents every one herein to act as he would, brings all to his determinate will and counsel for man's salvation, which none of these actors either knew, or would: nor is it the least admirable effect of God's providence that some of them who were to be saved by the death of Christ, should be actors in, and promoters and carriers on of the same, which is evident, Acts 2. 36. 37, 38, etc.

V. 23. {to enquire among themselves} John 13. 22. They looked one upon another, doubting of whom he spoke; probably enquiring among themselves, whether any of their company knew anything concerning any plot against their Master.

V. 24. {there was also strife} Matt. 20. 24. The occasion of contention about superiority is set down; whether it revived again on this occasion: or that this Evangelist relating the same thing, follows not the same order of the story, it skills not much: the same controversy was on foot at other times among them, Matt. 18. 1. It was a dangerous symptom of a great remainder of the old man in them: see 1 Cor. 3. 3. which ought to be a document of caution and humility unto us; considering men otherwise so excellent, had yet such failings: as also of confidence, that God will not cast us off for our infirmities, who tolerated so much in them, whom he made lights of the world.

V. 25. {he said unto them} Matt. 20. 25. Mark 10. 42.

{called benefactors} Job 12. 21. εὐεργέται: the Hebrews called their nobles נדיבים nedibim liberal, beneficent, Psalm 113. 8. Psalm 47. 10. from נדב nadab, he gave willingly, or liberally. So was Ptolomie King of Egypt styled εὐεργέτης, from his beneficence to the cities of Greece, which being at first given to princes and great lords, for their personal virtue; at last it became common to princes and lords, as Augustus, and other titles, whether in their persons they were such or not: the meaning of Christ here is, that he would not have the ministers of the Gospel affect any high and ambitious titles of domination.

V. 26. {is greatest among you} In gifts, authority, or other qualities: meaning that such must carry themselves without pride, arrogance, ambition, violence, oppression, and contempt of others; and with that humility and moderation, which would become the meanest in the church: not that he appointed equality of ministers, for he appointed orders in the church, which cannot be without the relations of inferior and superior, only he prohibits tyranny and domineering, Romans 12. 8. 1 Cor. 12. 28. 1 Timothy 5. 17. Hebr. 13. 17, 24. 1 Pet. 5. 3.

V. 27. {Whether is greater} By another argument he teaches them, that they are not called to rule, and domineer, but to serve: as if he said, I might justly challenge dominion: yet have I taken on me the form of a servant, who am Lord over all; I came to serve, not to be served: how much less ought you to dream of dominion, and worldly greatness?

V. 28. {Ye are they which continued, &c.} Matt. 19. 28. He declares that they who had shared with him in his suffering, should also communicate with him in glory.

{in my temptations} In my persecutions and troubles, Hebr. 2. 18. and 4. 15. James 1. 12. You who constantly adhered to me, neither scandaled at, nor separating from me for my doctrine, as those, John 6. 67. You, who neither for fear or favor of men were ashamed to confess me, as many of the chief rulers did, John 12. 42. You who have been constant to me in all those injuries, persecutions and tribulations, which I have suffered, Matt. 19. expresses this by—ye that have followed me in the regeneration, which here is called temptations: indeed God, among mere men, corrects his sons, and exercises their patience by sundry trials and temptations, that being tried, and persevering to do his will in all these trials, they might know that of themselves, which God foreknew concerning their constancy: so tried he Abraham, Gen. 22. 1. with that grievous precept; and these temptations must try the whole church, which must through many such enter into the kingdom of God, Acts 14. 22: which began in Christ her head, who was in all points tempted like as we are, yet without sin, Heb. 4. 15.

V. 29. {I appoint unto you a Kingdom} As if he said: your present contention is vain: you are appointed to a heavenly kingdom: only learn patience of me: and be contented to go to that joy (as I shall do) by the way of temporal afflictions: shake off this dream of secular greatness and lift up your minds to eternal blessedness: here we must serve, that we may reign there.

V. 30. {That ye may eat and drink} Matt. 19. 28. From his last supper, he derives this manner of speaking to signify the effect thereof, life eternal, by their participating of him: this he speaks, ἐκ μεταφορᾶς—Theophylact, by a metaphor taken from those who have the honor to sit at table, with kings; as if he had said, you shall be highly honored.

{sit on thorns} Matth. 19. 28. The meaning is, that you may partake with me in glory and happiness: now if this condition remain for you, why do you contend for a miserable and momentary primacy in this world?

V. 31. {Simon Simon} This ingemination and doubling of his name, is to stir him up to a serious attention, and to him does Christ address his speech, before the rest, though all of them were concerned; first, because he foresaw that Peter (being more fervent and confident than the rest, and so more exposed to Satan's charges) would more grievously fall, than his fellow disciples: secondly, because afterward he should excel them also in a singular example of constancy: or as Chrysostom (on John 17. 12.) thinks, because he had high thoughts, as trusting to some merit of his more fervent love to Christ.

{satan hath desired, &c.} As if he said, I have indeed told you of a kingdom, which I intend you: but be yet not secure, who have a fierce and subtle adversary to encounter with: you are the good wheat; for many trials must you look, to cleanse you that you may not be cast away with the unhappy chaff to unquenchable fire, and Matt. 3. and thou Simon Peter, Satan has desired to overthrow you, but he shall only cleanse and refine you, by humbling you in the knowledge of your infirmity.

{sift you as wheat} This σινιάσαι Suidas interprets by σῆσαι, κοσκινίσαι, θορυβῆσαι ταράξαι, and πειράσαι: that is to shake to and again, as in a sieve to trouble, terrify and discompose as the tumultuous waters in a storm; here is the malice of Satan principally aiming at the ruin of the best, he passes by wicked men, as his own slaves and vassals of whom he is already sure: eos quærit dejicere quos videt stare. Cyprian, lib. 3. ep. 1. He is ambitious to cast them down whom he sees standing. See Isaiah 30. 28. Amos 9. 9.

V. 32. {I have prayed for thee} Not for Peter only does Christ mediate, but for all the faithful, John 17. 20. and therefore he will not suffer us to be tempted above that we are able: whoever therefore fails not in tribulation, ab illo se non dubitet adjuvari. Prosper. con. Collat. let him not doubt but Christ solicits for him and helps him; so admirable is God's patience qua contemptus parcit—he spares even being contemned, never can he want mercy, quando homini & indulgentia consulit, & flagello. Seeing he provides for man, both in indulgence, and the rod. ib. Prosp. sent.

V. 33. {I am ready to goe with thee, &c.} Peter ignorant of his own infirmity, is thus confident; but having learned by experience that the best meaning man easily falls into the most grievous sin, if God take away his sustaining hand, he afterward answered more modestly, Lord, thou knowest all things, thou knowest that I love thee, John 21. it is a very hard matter to excel in any gifts and not to be too confident thereof: which is the cause why God usually humbles those by some great trials whom he furnishes with gifts extraordinary, as Paul also acknowledges, 2 Cor. 12. 7.

V. 34. {And he said} Matthew 26. 34. Mark 14. 30. John 13. 38.

V. 35. {He said unto them} Matth. 10. 9. Luke 10. 4.

{sent you without purse} He compares his absence from the disciples before his passion, with that which followed after his passion; noting the variation of the times; as if he had said, the instruction which I gave you for the execution of your first commission (Matt. 10. 9, 10.) was but temporal, and for that time only observable: at that time though you take no viands with you, you wanted nothing, for I did extraordinarily provide for you: by inclining their hearts to whom I sent you, to supply you with all necessaries: I then complied with the weakness of children, instancing my miraculous providence: now the time requires that you be armed to encounter many difficulties, like men, to give example to succeeding ministers, who are not always to expect or depend on miracles for their supplies in things temporal: and this which he says concerning a purse or sword verse 36. is to intimate their necessities and dangers imminent, which he speaking of, allays their unseasonable ambition: as if he said, you contend about superiority; but you must all undergo many necessities and dangers: thus he warns and arms them against imminent afflictions; especially, with spiritual arms, wherewith external means are not to be neglected.

V. 37. {Must yet be accomplished in me} That is, I who am your Lord, am now to suffer for the redemption of man, according as it was foretold by the prophets.

{he was reckoned among the transgressors} Isaiah 53. 12. Mark 15. 28. So they apprehended him as a malefactor with swords and staves, and they crucified him among thieves.

{the things concerning me} That is, which the prophets have written, or the law prefigured concerning me.

{have an end} All is, and shortly shall be fulfilled, for the accomplishment of your redemption, so that it should be an argument of your confidence, not of fear and dejection. (See Matt. 27. 38. Mark 15. 28.) seeing that Christ does indeed fulfill all that was foretold of him: thus Christ confirms the authority of Scriptures, the scope whereof is to bring us to Christ, eternal life and true happiness, John 17. 3.

V. 38. {Here are two swords} This said they, not understanding of what armor he spoke.

{it is enough} Thereby teaching them that he spoke not of a bodily armor, for which, against a world of enemies, many thousand swords had been too few.

V. 39. {And he came out} Matth. 26. 36. Mark 14. 32. John 18. 1. He went away out of the house, in which he had eaten the Passover, toward the garden where he was to begin his passion.

{as he was wont} Unto Gethsemane, Matthew 26. 36. Mark 14. 32. which is a village at the foot of the mount of Olives (Jerom. de loc. Hebraic.) whereto he was wont to resort with his disciples, John 18. 2.

V. 40. {And when he was} Matt. 26. 41. Mark 14. 38.

{pray that ye enter not into temptation} As if he said, if you are not solicitous for me now entering into my sad passion: yet be careful for yourselves: you also are in present danger of being surprised with a fearful temptation, (of which, verse 31. See 1 Peter 5. 8.) to enter into temptation, here imports to be overcome thereof: we being not able of ourselves to resist, are to beg assistance and deliverance at God's hands in vigilant and intentive prayer.

V. 41. {He was withdrawn from them} The word ἀπεσπάσθη here used, signifies he was pulled or drawn away: it is of σπάω traho, or evello: the Syriac interprets it by פרק perach, which among other significations, is seperare, segregare, se secedere, and thence פריק parich. remotus, absens, distans. He withdrew himself a small distance from his disciples, that he might pray alone: possibly as men in bitterness of spirit, and anguish of mind, use to turn away, or withdraw from company. (See Gen. 43. 30. Gen. 42. 24.) to give their passion freer vent: so Christ having taken on him all our infirmities without sin, being now to wrestle with his heavy agony and deep sense of his Father's anger against sinners, in whose place he now stood, withdrew a little from his disciples, lest he should have hazarded their yet weak faith, by their too near sense and apprehension of his bitter sorrows.

V. 42. {Remove this cup from me} This is a Hebraism כוס cos, by a metaphor signified that condition which was prepared, and imminent, whether good or evil. See Psalm 11. 6. Isai. 51. 17. Lam. 4. 41. Matt. 26. 22. Psal. 64. 8. Psalm 16. 5. and 73. 10. Ezekiel 23. 33. Zach. 12. 2.

{not my will, but thine be done} As God, he was of the same will with the Father and Holy Spirit: but as he was man subject to all our infirmities (sin only excepted) so was he of another, yet not contrary will, because by the unmeasured grace which he had received in his divine unction, John 3. 34.) he subjected that human will (naturally desiring to preserve the humanity) unto the will of the Father, even unto death; teaching us this precept, chap. 11. 2. by his own present example, and as Bernard, says, de quat. mod. orandi: Deo magis committere, quam temere, aliquid apud nos definire, to commit our desires and necessities to God, rather than rashly determine anything of ourselves. We may and often err in petitioning, God cannot err in giving: we know not what to pray as we ought, Rom. 8. but God knows what is best to bestow on us: what is good for the sick, the physician better knows than the patient himself.

V. 43. {Strengthening him} Not by communication of any virtue; but by presenting his humanity the certain assurance of his speedy victory and glory, while the Deity, as it were hid his light and comfortable presence.

V. 44. {In an agony} That is, a vehement conflict in his soul, through the deepest sense of his Father's wrath against sinners, for whom he now stood as a surety and Redeemer, 2 Corinthians 5. 21.

{prayed more earnestly} More fervently, for he wrestled not only with the terrors of death as other mere men are wont to do (for then many martyrs might have seemed more constant and resolute than he) but with the terrible justice of God pouring out his anger on sinners, than which nothing more dreadful can be thought of; for he bore the burden of all our sins, Isai. 53. 4, 5, 6. and whatever punishments were thereto due; this conflict therefore, and passion of Christ is the sum of our consolation: he having therein fully overcome death and hell for us, and the fear and horror thereof: so that all this lessened not his majesty, but increased our assurance of reconciliation with God and salvation with Christ risen from the dead, God's justice, which we have provoked, being fully satisfied by the inestimable merits of Christ's passion.

{great drops of blood} θρόμβοι αἵματος, clotted, or congealed blood: Dioscor. l. 3. c. 44. θρόμβους αἵματος διαλύει, it dissolves congealed blood. So Suidas θρόμβοι ἁλῶν—παχὺς ἅλς, congealed salt, the Syr. gives it, droppings down of blood, that is in greater and grosser drops distilling.

V. 45. {Sleeping for sorrow} It seems they were stupefied with a heavy grief, for that which he had told them: otherwise, sorrow and care are usually sleepless: mark how little truth there is in frail flesh and blood: they who had boldly promised, (and doubtless meant no less) to go to prison and death for Christ, could not so much as watch with him one hour in so grievous an affliction.

V. 46. {Rise and pray} Matt. 26. 41. See verse 40. As if he said, it is now no season to sleep in the midst of these imminent and now instant dangers, arise and watch in earnest prayer, that you fall not into temptation, but that God may be pleased to hear and deliver you.

V. 47. {Behold a multitude} Matt. 26. 47. Mark 14. 43. John 18. 13. Matt. 26. 47. a great multitude, armed with swords and staves, John 18. 3. says, a band of men and officers, &c.

{to kiss him} Which was their manner of friendly salutation. Luke 7. 45. Judas had given them that sign by which they should apprehend Jesus, Matt. 26. 48.

V. 48. {Betrayest thou the Son of man with a kiss} Do you clothe your treason with shows of love? Judas would after such evident detection, yet veil his treason; therefore he would not act it openly: possibly he might fear, lest otherwise he might escape their hands, as he had sometimes done: therefore he makes semblance of love and friendship: but Christ discovers his vain hypocrisy, under which they could not have taken him, had he not offered himself to that passion whereby he was to redeem man.

V. 49. {shall we smite with the sword} It seems they were confident of extraordinary assistance, who dared draw two swords against a multitude; but understood not that Christ's kingdom was spiritual, not secular; and so not to be defended with arms and violence, but with spiritual armor, 2 Cor. 10. 4. Eph. 6. 13, 14, etc.

V. 50. {One of them smote} Matt. 26. 51. Mark 14. 47. This was Peter, John 18. 10. who out of zeal to defend his Master, stayed not to expect Christ's answer, but presently struck. See Matthew 26. 51.

{the servant of the high Priest} This was Malcus, John 18. 10.

V. 51. {Suffer ye thus far} Meaning that they might take him, and do what God had appointed. Mat. 26. 52. Christ bids him put up his sword, intimating that neither Peter, nor any other private person or persons might take up the sword, to defend the cause of Christ. 1. Because the jus gladii belongs not to any private person, but to public authority, Rom. 13. 4. much less to the minister. Secondly, because they who smite with the sword, shall perish with the sword. Mat. 26. 52. Thirdly, because God's will must be done in our sufferings, John 18. 11. Lastly, God can, and ever will as he knows best, defend his own cause: he has legions of angels at command. Mat. 26. 53.

V. 52. {captains of the Temple} See verse 4. they that commanded the guard of the temple. See on John 18. 12. Acts 4. 1.

V. 53. {But this is your hour} The time wherein God has permitted you to rage against me; and wherein the Devil the prince of darkness, endeavors by you to destroy me, who am the light of the world.

V. 54. {Then took they him} Matthew 26. 57. Mark 14. 66. John 18. 12. Then when he who offered himself a sacrifice for our redemption permitted them so to do: so blind were they that they were nothing moved by the sense of that power of Jesus, which in their approach cast them to the ground, John 18. 6. nor his present healing Malcus' ear, to consider either his mercy to save, or divine power to destroy, and, if he pleased, to frustrate all their power and endeavors against him.

V. 55. {When they had kindled a fire} Mat. 26. 69. Mark 14. 66. John 18. 25. In the midst of the hall, that they might sit or stand about it, and warm themselves, who were to attend their masters coming out.

V. 56. {A certain maid} Mat. 26. 69. Mark 14. 66, 67. John 18. 17. See verse 60.

V. 57. {Woman I know him not} So dangerous a temptation is carnal fear: it was an undoubted effect of love that Peter followed Christ into that danger, as also of a violent perturbation of mind by fear, that he denied him: they that truly love God (by the grace of God) are yet of themselves infirm; because, yet, but partly flesh. Here were three immediate causes of Peter's failing. 1. Too much confidence in himself. 2. The company of Christ's enemies; with whom it is very difficult, not to fall: because he seems to correct their error, who dissents from their practice. 3. The wisdom of flesh, here suggesting to himself, what he once spoke to Christ speaking of this his passion. Mat. 16. 22. ἵλεώς σοι, regard, or favor yourself.

V. 58. {Man, I am not} Once fallen, he could not presently recover: the falls of a sinner take away the present sense of sin, and affect the mind with such a stupor, that therein it cannot understand the evil done: so easy is it for the best to fall, so hard to rise again.

V. 59. {About the space of an hour after, another} Satan (who never wants variety of employers) doubles his charges, and violently follows his mischievous advantages upon those whom he casts down: it should enforce the Apostle's admonition. 1 Cor. 10. 12. Wherefore let him that thinketh he standeth, take heed lest he fall.

V. 60. {Peter said, man, I know not what thou sayest} Here seems much difficulty (which has wrested some learned pens into very dangerous inconveniences) in the reconciliation of the seeming differences between the Evangelists, relating the same story of Christ's convention before the high priest, and Peter's denial, but with some different circumstances: as for example.

1. The three first Evangelists relate all as acted before Caiphas, to whom Christ was led. Mat. 26. 57.

2. That Peter followed him hither. Mat. 26. 58. and warmed himself there, Mark 14. 54. Luke 22. 55.

3. That they struck Christ in Caiphas' presence. Mark 14. 65. Mat. 26. 64. and here verse 63.

4. That two maids accused Peter, Mat. 26. 69, 71. Mark 14. 66, 69. but here verse 58. another man said: which was the second charge.

5. That John 18. 24. saying, Annas had sent him bound to Caiphas; yet he says verse 25. Simon Peter stood and warmed himself: and then upon a second charge denied Christ, and upon a third verse 26, 27. that he denied a third time.

For the reconciliation of these seeming difficulties, we must know. 1. That all the word of God is infallibly true, and such as there cannot be any error or falsehood in it. 2. That one of the Evangelists recites some things, which another, or all the rest omitted. So that, all that which they or any of them wrote, is certainly true, though neither any one, nor all of them wrote all that which was true. See John 20. 3. and 21. 25. for instance: John wrote concerning Christ's being carried to Annas first, (John 18. 13.) who was father-in-law to Caiphas (which Caiphas was high priest, that is suffragan to Annas the high priest. (See on John 18. 13. the same year.) this, the other three Evangelists omit: but relate the main actions, without this circumstance. 3. They also relate Peter's following of Christ into the high priest's hall: Mark and this Evangelist, speak of warming himself; but omit the place, Annas' hall, which John mentions: also John speaks of his standing and warming himself, which circumstance appertains to that part of the story which was acted in Annas' hall; except we shall say that Malcus' charge was against him standing by a second mentioned fire in Caiphas' hall also: there being the same reason for a fire in that place as well as the other. 4. That John says Christ was struck in Annas' house, John 18. 22. but the rest relate it as done in Caiphas' hall: either these Evangelists observe not the circumstances and order of the story (omitting, that he was first carried to Annas, which John relates) contented to historify the things themselves: or else, which is possible, they did twice strike Jesus: so John shows the occasion was, their ill taking the manner of his answering the high priest Annas, John 18. 22. but the other Evangelists relate to the matter of his answer (Mat. 26. 64, etc. Mark 14. 62, etc.) as the end of their smiting him, and the occasion subordinate thereto: that is, their blindfolding him, and bidding him prophesy who smote him, because the people esteemed him a prophet. 5. That Matthew and Mark say two maids accused Peter; the first, and second time, but Luke 22. 58. it is said, that first a maid, and then a man charged him: both are true; and John 18. 25. it is clearly reconciled, where mentioning the second charge he says, εἶπον, they said; that is the maid, and a man at least, it may be with some others also; so Matthew and Mark, mention the woman in the second charge: and this Evangelist mentions the man: but John signifies both, if not divers others. 6. That after John said Annas sent him bound to Caiphas) he records the second denial, it makes not that this second denial was at Caiphas' (the surrogates) house: for who knows not the many anticipations in sacred histories; wherein that is not first set down, which was first acted; as so, that is not always to be understood, to be first in time, which is first set down in the series of a story: understand therefore the two first denials to have been at Annas' house, and the last at Caiphas' house, whence he went out and wept bitterly; for between the two first, and the last denial, verse 59. it evidently appears, that there was about an hour's space: and this last denial was occasioned by Malcus (whose ear Peter had cut off) his charge; which the other Evangelists omit, as also their carrying him to Annas, and his sending him bound to Caiphas; which John records, John 18. 13.

{the Cock crew} Peter could not take warning by the word and premonition of Christ himself: but hearing the cock crow, he came to himself and remembered: that stayed him not from sin; this occasioned his repentance: in the first, Christ left him to himself, the sense and sad experience of his own disability to resist a temptation: in the second, he minded him of the signal whereof he foretold him. The most powerful means cannot awake the sinner, until God's remembering Spirit make them effectual; the least shall, where he so does.

V. 61. {Then the Lord turned back and looked on Peter} He looked back as Theophylact says, ἀγαθῷ βλέμματι with a benign aspect: then Peter remembered; forgetting Christ's words he fell; but recalling them to mind, he repented.

{before the cock crow} Mat. 26. 34. John 13. 38.

V. 62. {went out and wept &c.} This was the effect of his sight, detestation of his sin, and grief that he had so offended a gracious God: we read that he wept, we read not that he satisfied: God accepts the sole merit of Christ for a full satisfaction for our sins, but yet he justly requires our repentance, that his mercy may have place: repentance is the key to the kingdom of grace. See Mat. 3. 2. Mat. 4. 17. Such is God's mercy and patience (as Prosper forecited says) quia parcit contemptus, parcit etiam negatus; wherein being contemned, yea being denied, he spares, and forgives.

V. 63. {mocked him} Mat. 26. 67. Mark 14. 65. John 18. 22. παίζειν, whereof the word here used is, properly signifies, to jest childishly; or foolishly; or that which the Hebrews express by קלס kalas which in its first signification importing, to praise, by an antiphrasin signifies, in Hithpael, derisit, subsannavit, he jeered, which is a scoffing by seeming to admire, praise or approve him whom he derides: or by some disgraceful term, as 2 Kings 2. 23. so עלל halal, among other significations, imports a doing or saying something in scorn and contempt: so says Theophylact, ὁ τῶν προφητῶν δεσπότης ὡς ψευδοπροφήτης χλευάζεται, the Lord of the prophets, is mocked as a false prophet; or an impostor.

V. 64. {prophesy, who is it that smote thee} With these scoffing blasphemies they insult; because the people honored him as a prophet.

V. 65. {blasphemously spake they, &c.} See on verse 70. Possibly some saying that he was a glutton, wine-drinker, and friend of publicans and sinners, as chap. 7. 35. Others that he had formerly cast out devils by Beelzebub, (chap. 11. 15.) who now failed him, so that he could non deliver himself from punishment, now they had apprehended him: another, that he was no prophet who would not foresee his own dangers, and deliver himself from them; that he had but deceived foolish people, etc. Satan was witty to invent blasphemous suggestions, and they malicious to apprehend and utter them; all which Jesus heard, and patiently endured in his sufferings for our sins.

V. 66. {As soon as it was day} Mat. 27. 1. Mark 16. 1. John 18. 28. So industrious is malice, Satan will not let the wicked, his servants, sleep when any mischief is to be done, but sits heavy on their eyes at church, or when they should rise to go to it, for fear they might be moved to faith and repentance, and so he should lose them, and their service.

{into their council} Their consistory, or Sanhedrim; which sat about matters of religion. See Mat. 5. 22. Mat. 26. 3. Thus would they color their malice with shows of justice and legal proceeding.

V. 67. {art thou the Christ?} The expected Messias, promised by the prophets; the King of Israel; as your disciples believe? thus they hypocritically and captiously ask, not with any intent to believe the truth; but to find something whereof to accuse, and condemn him as an enemy of Cæsar, or blasphemer of God.

{If I tell you, you will not believe} You, who would not believe for so many miracles as you have seen me do, will not believe my words; unbelievers are sometimes importunate to hear the word, which shall serve only to condemn their disobedience and unbelief. See Jer. 42. 2, 3. Jer. 43. 2. and 44. 16.

V. 68. {you will not answer me} See chap. 20. 3, 4. 7. 17. 44. you will not be instructed, being resolved, not to put my cause on truth, and evincing reason, but violence.

{nor let me go} You are already resolved to destroy me.

V. 69. {Hereafter shall the Son of man} Mat. 26. 64. Mark 14. 62. At his second coming, he whom you now judge and condemn as a malefactor, shall judge you; though you destroy this life, he shall live again in heavenly majesty and glory.

{at the right hand} In the power and glory of his heavenly kingdom. Heb. 1. 3. and 8. 1.

V. 70. {Art thou then the Son of God} As if in blasphemous scorn they said; thou, carpenter's son; thou friend of publicans and sinners; thou profaner of Sabbaths: thou the Son of God? See verse 65.

{ye say that I am} That is, I am. Mark 14. 62. or, you say the truth, for I am so.

V. 71. {What need we any further, &c.} The Syriac reads, what need we (תוב) again; as the Hebr. עוד hod imports, any addition, or a second time; for they had in the night sought for witness, against him, but found none: for many bare false witnesse against him but their witnesse agreed not together. Mark 14. 55, 56. As if they said, we had before, and have enough against him now; for he professes himself the Son of God: the wicked think the very profession of the truth of Christ evidence enough to condemn the professors thereof.

CHAPTER 23

Verse 1. {And the whole multitude} Mat. 27. 2. Mark 15. 1. John 18. 28. When they supposed they had enough now to persuade Pilate to condemn him to death, which themselves, had great will, but no power to do, in prosecution of their malicious desire to destroy him; the multitude of those that were in the council, and the attendants thereon (the priests, elders, scribes, etc.) none would be absent.

{unto Pilate} The Roman deputy, and chief governor of that province; who had power of judicature in matters capital, which the Romans permitted not the Jews.

V. 2. {perverting the nation} See Acts 17. 7. By new pernicious doctrines seducing the people, persuading them against the divine law, and institutions of God by Moses.

{forbidding to give tribute to Caesar} This was a false calumny, as appears, Mat. 17. 27. & 22. 21. (as was the former) and here chap. 20. 25. but this they said, that they might engage Pilate the Roman deputy, in their impious quarrel. See Isaiah 53. 2. John 6. 15.

{Christ a King} Gr. an anointed King; Syriac that he was the King Messias; they took that for granted (which was most untrue) that the Messias should have an external and secular kingdom, glorious for wealth, armies and victories: and that under him they should be delivered from all other powers, or jurisdictions; by this complaint to Pilate, they labored to intimate, that the interest of Cæsar was highly concerned, by Jesus professing himself to be a king, and the Messias, or by any of the Jews believing the same.

V. 3. {Pilate asked him} Mat. 27. 11. Mark 15. 2. John 18. 33.

{art thou the King of the Jews?} He asked him not whether he perverted the nation, or forbade men to pay tribute to Cæsar: it is likely that he being a vigilant deputy, had his intelligence and information concerning Christ: the rather for that the Herodians went with the Pharisees to catch him in this point. See Mat. 22. 16, etc. who, if he had denied the right of Cæsar, would quickly have informed against him: nor does he mention the third cavil, as suspecting him of competition for his deputyship; because he knew him to be poor, unarmed, and a contemner of secular honor; but to satisfy the impious Jews, lest by any malicious complaint to Cæsar, they should have begotten him trouble.

{thou sayest it} See on John 18. 37. I have no need to affirm it, seeing you say it; you answer yourself for me.

V. 4. {Then said Pilate} After he had examined him in the Pretory he gives the Jews there attending, this answer at the door; I find no fault in him worthy of death, as you suggest.

V. 5. {they were more fierce} They grew more violent: as the Syriac has it, they cryed out upon him: thinking by violence to prevail, seeing by right and equity they could not.

{beginning from Galilee} They mention Galilee, partly to mind him of the sedition there formerly bred: and partly to intimate that Herod might find some dangerous advantage against him, in case he should not hearken to their informations concerning the maintenance of Cæsar's right.

V. 6. {a Galilean} That is, a native, or an inhabitant of Galilee, and so of Herod's jurisdiction.

V. 7. {he sent him to Herod} As to acquit himself of him, so to ingratiate with Herod: this was Herod Antipas; the murderer of John Baptist. Chap. 3. 19, 20. Herod the great his son. Mat. 2.

{was at Jerusalem at that time} In those days of the Passover, Herod was at Jerusalem, at the feast. See Exod. 23. 17.

V. 8. {he had heard many things of him} See on Mat. 14. 1.

{hoped to have seen some miracle} He rejoiced that Pilate so much honored him, as to send him one that had done so many admirable works: as also in hope to satisfy his own curiosity, in seeing some miracle done: so do impious men abuse the holy power of God, as if it were some scenical spectacle, ordained for admiration, and pastime.

V. 9. {he answered him nothing} He knew Herod asked not with any intent to be converted; but for his curiosity, which Christ would not satisfy.

V. 10. {accused him} Wickedness is ever jealous: they fearing lest Christ might satisfy, and ingratiate with Herod, and so escape their fury who had resolved to destroy him: they repeat to Herod those things whereof they had accused him before Pilate: the more admirable was Jesus' present silence, verse 9. who neither by the presence of so great a prince, nor the importunate malice of his enemies, was moved to answer anything.

V. 11. {a gorgeous robe} Rich and honorable clothes, which they put on him in scorn. Gr. λαμπρὰν glittering, shining, or costly, the Syriac gives it זחוריתא zechuritho, scarlet, χλαμύδα κοκκίνην, Mat. 27. 28. a skarlet robe. So Hebr. 9. 19. skarlet wool; all this in derision, because Jesus would not satisfy Herod's vain desires, in showing some sign; had he found him guilty, he would otherwise have proceeded against him; this injury they did him, because the Jews accused him of affecting a kingdom.

V. 12. {Pilate and Herod were made friends} It seems their former contest was about jurisdiction. See chap. 13. 1. which Pilate in this instance salving, ambitious Herod was satisfied: cursed friendship and unhappy peace is that, which is made to the injury of Christ: nor was this blasphemous scoffing of Herod long unrevenged; as Josephus writes Antiq. Jud. l. 18. c. 9. being accused to Caius Cæsar, he was by him put out of his kingdom, or Tetrarchie, and his goods given to Agrippa; himself condemned to perpetual banishment into Lions in France (some say into Spain) he died with grief.

V. 13. {called together the chief Priests} Their Sanhedrin or great council.

V. 14. {no fault in this man} This heathen's justifying Christ, condemned the Jews' malice against him.

V. 16. {I will therefore chastise him, &c.} Mat. 27. 26. Mark 15. 15. John 19. 1. Offenses not capital, the Roman presidents used so to punish with stripes, or scourging: this Pilate would have done to appease the Jews' rage: he had not learned, that we may not do evil, that good may come thereof. Rom. 3. 8. much less may we do evil, to avoid evil: he ought to have defended the innocent, and to have delivered him: but once declining from justice, he fell to that impious compliance with the Jews' malice, which was against justice, and the testimony of his own conscience.

V. 17. {for of necessity} Of custom granted them by the Romans. See Mat. 27. 15. Mark 15. 6. John 18. 39.

V. 18. {they cried out all} That is, the generality: Israel the now peculiar people of God, rages and thirsts for the holy blood of Christ; Pilate the heathen abhors such cruel injustice. See 1. How easily a holy people may be misled, or degenerate. 2. What trust there is in fickle multitudes, who so quickly can change their Hosanna's to crucifige's. 3. Whether enraged malice will carry men, making professors of truth do that which sober heathens loathe and are ashamed of?

V. 19. {for a certain sedition, &c.} See on Mat. 27. 16.

V. 20. {willing to release Jesus} See on Mat. 27. 17.

V. 21. {but they cried saying crucify him} The vehemency of their impious desires, causes them to double their cries, to make the voice seem the stronger: thus wicked men use to second their sins with greater and greater wickedness.

V. 22. {the third time} Peter, for fear denied Christ three times, and yet repented; Pilate three times justified Christ, and yet for popular favor condemned him: it may teach us, neither to despair if we repent, nor to presume though we have begun well.

V. 23. {chief Priests prevailed} These voices overswayed Pilate's conscience. Some Greek copies have not καὶ τῶν ἀρχιερέων—but the best generally have, the Syr. has it, & ingens erat vox eorum, & summorum sacerdotum, noting a danger of, and propensity to some uproar, if they were not satisfied with the blood of Jesus.

V. 24. {Pilate gave sentence} Or consented: neither according to law, conscience, nor custom, but to please the people: possibly he thought to avoid an insurrection hereby, but this injustice followed him: for about seven years after, being banished to Lyons, and reduced to miserable straits, he slew himself.

V. 25. {Jesus to their will} That is, to crucify and do what they would with him. See Mat. 27. 26.

V. 26. {as they led him away} Mat. 27. 32. Mark 15. 21. Out of the city to Calvary. See Hebr. 13. 12.

{they laid hold upon Simon a Cyrenian} That is, the soldiers took him to carry the cross of Christ; there are many Simons mentioned in the Gospel; Simon Peter. Mat. 10. 2. Simon the Canaanite. Mat. 13. 4. Simon the leper. Mat. 26. 6. Simon father of Judas Iscariot. John 13. 2. Simon the tanner. Acts 9. 43. Simon Zelotes Acts 1. 13. Simon Magus. Acts 8. 9. Simon Niger. Acts 13. 1. Simon of Cyrene; there were two cities of this name; one in Libya. Acts 2. 10. the other in Assyria, called קיר Kir. 2 Kings 16. 9. Amos 9. 7. that is, as Hierom there interprets, Cyrene. See Plin. l. 5. c. 5. Strabo. l. 17. Ammian. Marcellin. l. 22. hom. de Pastor. ascript. Augustino. Here Simon the Cyrenian; that is, ἀπὸ Κυρήνης Suidas. Simon a man of Cyrene, father of Alexander and Rufus. Mark 15. 21. Christ first bore his cross, but as they went between the Pretorie and Calvary, they met with this Simon coming out of the country. Mark 15. 21. and they compelled him to bear the cross of Jesus. Hierom on Mat. 27. 32. Christ being wearied with watching, stripes, and so long attendance on the varieties of judges, was not able any further to bear such a weight, as being man subject to all infirmities, without sin, to suffer for man's redemption; therefore the next seeming-strong man they meet, they command him to carry it for him: so he first set up the trophy of his cross, and then delivered it to the martyrs to erect it, said Ambros. in Luc. l. 10. this came to the lot of Simon father of Alexander and Rufus (which were either Christ's disciples, or men well known of them; for of such he seems to speak.) Such was the unbridled liberty of the Roman soldiers, under whose command the Jews then were; which their intestine seditions brought upon them by the quarrels of ambitious Aristobulus and Hyrcanus, calling in foreign forces to aid them: so that they who would, according to God's ordinance maintain the sweet bond of mutual peace, nor obey their superiors, now suffered the grievous insolencies of strangers, ruling over them, in an arbitrary way: the like dissension in the republics of Greece and Rome, have found the like event: we have smarted for the same fault, God grant we do not again.

V. 27. {and of women which bewailed him} A great multitude followed him: some to insult, some of those of whom the Pharisees spoke, John 7. 45. among them many women, some who believed in him: and because they are usually more compassionate, them Christ admonishes to weep for themselves, for the imminent destruction which would be most grievous to them.

V. 28. {daughters of Jerusalem} Women of Jerusalem; it is a Hebraism. Frequent in Scripture. See 2 Kings 19. 21. Isa. 37. 22. Lam. 2. 13, 15. Mich. 4. 8, etc.

{weep not for me; but weep for yourselves} He relates in this prohibition, as to the supreme cause of his present passion (God's counsel and his compliance thereto) so also to the end thereof, God's glory; his exaltation to God's right hand, and man's salvation hereby accomplished: in his admonition he points at the sad calamity in their siege by the sword, pestilence, and famine, so grievous, that mothers should eat their own dear children.

V. 29. {The days are coming} In the destruction of Jerusalem by the Roman. You now insulting over my afflictions, think yourselves safe and well, because your governors have their will to destroy me, but alas a terrible revenge follows, and is now at hand.

{Blessed are the barren} He further describes the bitter sorrow of that tender sex in public calamities, more afflicted with their helpless children's sufferings, than their own.

V. 30. {then they shall begin, &c.} See Isaiah 2. 19. Hos. 10. 8. Rev. 6. 16. that is, then they shall too late say; in their fear and inevitable calamity.

{fall on us} He expresses the passion of men in extreme agonies, wishing rather to die speedily, than to live in the lingering misery of famine: or desiring rather any ways to hide themselves than to be exposed to public ruin.

V. 31. {For if they do these things, &c.} He compares himself to a green tree, less combustible and apt to take fire? and the Jews to a dry tree: as if he said; if so severe be the fire of God's judgment, and the rage of men permitted to execute the same on me, who have no sin, and matter of punishment in myself, but only as I stand in the place of sinners: what shall become of those vessels of wrath, (Rom. 9. 22.) the Jews who have in them such abundant matter of condemnation? in this the more, because they now crucify their Savior and Lord of life. See Isaiah 5. 24. and 33. 11. & 47. 14. Obad. 1. 18. Mal. 4. 1. the sum of this proverbial manner of speaking is, if judgment be so heavy on me, in whom they can find no fault, what shall they suffer who are the fuel of God's wrath? 1 Pet. 4. 17.

V. 32. {and there were also} Mat. 27. 38. Isaiah 53. 12.

{two other malefactors} Two other men which were malefactors; so that not only on the cross, which Mark notes, chap. 15. 28. but also in his leading out, was fulfilled that which Jesus foretold, chap. 22. 37. out of Isaiah 53. 12. and he was reckoned among the transgressors.

V. 33. {is called Calvary} Or the place of a skull, Mat. 27. 33. Mark 15. 22. John 19. 17. See note there, and Drus. ad voc. N. T.

{there they crucified him} It was then in use the most ignominious death. See Hebr. 2.

V. 34. {Father forgive them} Acts 7. 60. Acts 3. 17. Being now in such intense torments, so pursued in death, with the implacable malice of his undeserved enemies, before he provided for his weeping mother (John 19. 26, 27.) he prays for his enemies: there is no temporal thing of so great importance as saving of souls: Christ taught us to love our enemies, not only by precept, Mat. 5. 44. but here, by his most admirable example thus began he on the cross, to show himself not only a Redeemer by his bloodshed, but also a Mediator by his intercession; the effect of this prayer appeared, Acts 2. 36. in Peter's sermon (addressed to them who had crucified the Lord of life) and the conversion of his auditors added to the church that day. See also Acts 4. 4. Acts 6. 7. So that by the mercy of God, they who in their ignorance impiously shed the blood of Jesus, in the mystery, through faith, drank the same to their salvation.

V. 35. {derided him} See on ch. 16. 14. This was an addition of sorrow to his passion, that all sorts of Jews despised him, insulting over him: all this was that our sin (who fell by Adam's ambition) might thus be expiated, by the bitter ignominy of Christ's passion.

{the chosen of God} This is an epithet and title of the Messias. See Isaiah 42. 2.

V. 36. {offering him vinegar} Mixed with myrrh and gall. See on John 19. 29. herein was fulfilled that which was spoken. Psal. 69. 21.

V. 37. {if thou be the king of the Jews} That is, the Messias whom the Jews expected to deliver them: this also they insultingly speak, impliedly charging him with vain ambition and usurpation of regality, and name of a king; being (as they thought) not able to deliver himself from the power of the Romans.

V. 38. {a superscription} See on Mat. 27. 37. A title, or cause of his death, Augustine epist. 8. So Mark 15. 26. and Mat. 27. 37. to make the spectators believe that he was therefore condemned and crucified, because he affected the kingdom of Israel. Pilate finding no fault in him, set down this in place of an accusation, which yet the Jews (suspecting it, might reflect on their reputation) quarreled at, John 19. 21.

{Greek, and Latin, and Hebrew} That the thing which concerned all nations, might thereby be divulged to all. To the East by the Hebrew, to the South by the Greek, to the West by the Latine: this was necessary in regard of the present confluence of people to the feast at Jerusalem, from all nations, John 12. 20. There were proselytes of all nations, and Jews of the dispersion among the Gentiles, who (though born of Jewish parents) yet spoke the tongue of that people among whom they had been born and bred. See Acts 2. 8.

V. 39. {were hanged} Being nailed to the cross, as the Roman manner of execution then was.

V. 40. {doest not thou fear God} Does not the punishment you suffer, cause you to fear God, whose hand has thus overtaken you? It is a desperate condition in the bitter effects of sin, not to be sensible of the cause thereof. However the prosperous securely and inconsiderately contemn the judgments of God, yet do not you now under the heavy burden thereof, fear an intolerable accession thereto, whom neither present torments, nor bitter death, under whose arrests you are, anything amends? It was a great addition to Asa's sin, that in his disease he sought not unto the Lord—2 Chron. 26. 12.

V. 41. {but this man hath done nothing amiss} Greg. hom. 22. in Evang. He suffered without sin, that which we suffer for, and with sin.

V. 42. {Lord remember me} When you come into your glory, receive me to mercy as one of yours. Remember not my sin (so Psal. 25. 7.) but accomplish your mercy which you have now begun to show me in my conversion. Remember me when you come into that state of blessedness which you have purchased, unto which you are going from the cross, that I may follow you into that blessedness: here was a rare and excellent faith apprehending the merit of Christ for his salvation: he believes him to be the Savior, whom men condemned as a malefactor, whom the tormenters crucified, the impious Jews derided, now dying, to man's sense, forsaken of God; in this doleful state and posture he believed him to be the holy Son of God, able to save in death; the disciples forsook him, Peter forswore all acquaintance with him: but this poor convert acknowledged him dying to be the Lord of life: true faith has piercing eyes, seeing the glory and kingdom of Christ through the dark ignominy of the cross.

V. 43. {To day thou shalt be with me, &c.} This day you shall be with me in heaven. See 2 Cor. 12. 2, 4. Rev. 2. 7. By the garden of Paradise where Adam was placed in his state of innocence; is signified here (as elsewhere) the state of eternal blessedness.

V. 44. {about the sixth hour} See on Mat. 27. 45. Mark 15. 33. About noon. His passion began about nine of the clock in the morning, which was their hour of prayer, and the ordinary hour of the morning sacrifice daily offered; and ended at the ninth hour, that is about three of the clock in the afternoon: at the time of the evening sacrifice, Mark 15. 25, 33. and this was the time for the Passover. By this time of the day God foreshowed the sufferings of Christ in time's evening (the last days. Hebr. 1. 2. 1 Pet. 1. 19, 20.) about the same time of the day when the Paschal Lamb usually died. See Exod. 12. 6. בין הערבים between the two evenings, that is as the 70 give it πρὸς ἑσπέραν, towards the evening, in the afternoon, before sunsetting. All the forenoon was counted morning, and all the afternoon evening: so their later evening began at sunsetting. Josh. 10. 26, 27.

{over all the earth} Or land.

V. 45. {the vail of the temple was rent} Syr. the face of the port of the temple. Gr. καταπέτασμα τοῦ ναοῦ, the hanging, which divided (as some think) the Holy of Holies, from the holy place: as others, with Jerome, the holy place into which the priests went to officiate, from the outward court: it is uncertain which was rent now. See Is. Casaubon exerc. 16. N. 127. Joh. Drus. præt. l. 1. in Mat. 27. 51. In this relation Luke prepossesses that part of the story, which should have fallen with Christ's giving up the ghost, Mat. 27. 50. omitting some things which the other Evangelists recite. See Aug. de cons. Evang. l. 3. c. 19.

V. 46. {into thy hands I commend, &c.} Psal. 31. 5. Now holy Father, that I have performed your will in all things for the redemption of your elect, it remains only that I commend my soul to your blessed keeping, and so die, the Hebrew word אפקיד in the Psalm signifies (as does also the Greek παραθήσομαι, by the 70. and so here used) so to commend as a thing safely deposited, 1 Pet. 4. 9. Luke 12. 48. 2 Tim. 2. 2. to teach us confidence in our deaths, when we commend our souls into the merciful hands of God, we but deposit them in the hand and custody of a faithful sequestration who will in the time appointed faithfully restore them again, and we shall rise to life eternal.

{he gave up the ghost} Mat. 7. 50. He died, it appears that this his bitter passion on the cross lasted full six hours. For Mark 15. 25. it is expressly said—it was the third hour, and they crucified him (the third according to the Jewish account; who began their day at sunrising (our six of the clock) so their third hour answered to our nine in the morning, the usual time of their morning sacrifice, at which hour Christ (thereby prefigured) began to be crucified, and Mark 15. 34, 37. It appears that about the ninth hour he died, that answered to our three of the clock in the afternoon when the evening sacrifice was killed: so that six hours (to wit from nine in the morning to three in the afternoon) he was on the cross in torment.

V. 47. {when the centurion} Mat. 27. 54. The Roman captain, who commanded the soldiers who crucified Christ.

{he glorified God} Convinced in conscience by that he saw, he confessed the truth. See Mat. 27. 54. See John 7. 17. confessing the truth in such case is to glorify God.

V. 48. {smote their breasts} Chap. 18. 13. As being touched at heart for that which they and the rest had done, in giving their voices to crucify Christ.

V. 49. {all his acquaintance} All who were present.

{stood afar off} For fear of the Jewish fury, they dared not appear near him: so was that fulfilled in him which was written, Psal. 88. 18.

V. 50. {a man named Joseph} Mat. 37. 57. Of Arimathea, to distinguish him from others named Joseph, Acts 1. 13. Mat. 1. 18, etc. Some think Arimathea, the same which is called Ramah in mount Ephraim, where Samuel dwelt, about 20 miles distant from Jerusalem, 1 Sam. 1. 1, etc. Jerom. de loc. Hebraic calls it Armatha Sophim, Unde fuit Joseph qui in Evangeliis, ab Arimathi esse scribitur; whence Joseph was; who in the Gospels is called Joseph of Arimathea. Matthew calls him a rich man, and Mark 15. 43. an honorable counselor. This Evangelist, to counselor, adds the best epithets, good and just. All to show how he had the easier access to Pilate, and the more ready favor to take down the body of Jesus; which probably a poor obscure man could not have obtained; he was a disciple of Christ, John 19. 38.

V. 51. {waited for the kingdom of God} He looked for the Redeemer, the Messias, and his kingdom.

V. 52. {begged the body, &c.} Mat. 27. 58. See Mark 15. 43.

V. 53. {never man before was laid} Thus God's providence disposed it; lest, had he been buried in some old sepulcher, the unbelieving Jews should have said after his resurrection, that it was some other risen from the dead, and not Christ. Jer. in Mat. 27. Or that he was raised again by the virtue of some other there interred, as 2 Kings 13. 21.

V. 54. {that day was the preparation, &c.} Wherein they prepared all necessaries for the feast, which on the Sabbath they might not do, of which it is here said σάββατον ἐπέφωσκε, that is, did then begin, or drew on; about sunset, for they began the day at even, the word ἐπιφώσκω properly signifies illucesco, to dawn or wax light, as at break of the day, Mat. 28. 1. but here the word is catachrestically put for incipiebat, begun; for their Sabbath began with darkness.

V. 55. {and beheld the sepulchre} Mat. 27. 61.

V. 56. {according to the commandment} Which forbade them to do any servile work on the Sabbath days.

CHAPTER 24

Verse 1. {Upon the first day of the week} Mat. 28. 1. Mark 16. 1. John 20. 1. Which was the first day after the first Sabbath of the feast, which is the Lord's day; 1 Cor. 16. 2. Rev. 1. 10.

{very early in the morning} Mat. 28. 1. Gr. the deep of the morning, Mark 16. 2. says λίαν πρωῒ, very early, while the sun was rising, though not very near the horizon (for John 20. 1. it was yet dark) but rising toward it, as in the dawning and daybreak; probably it was dark when they began to set out, and much more light before they came to the sepulcher.

{they came to the sepulchre} That is, the women which came with Christ from Galilee, chap. 23. 55. Mary Magdalen, Joanna, and the other Mary (verse 10. and chap. 8. 2. Mat. 28.) that is, Mary the mother of James and Joses, also the mother of Zebedees children, with many other women, Mat. 27. 55, 56.

V. 2. {stone rolled away} See Mat. 27. 60, 66. concerning which it seems Mark 16. 3. they were very solicitous, for it was very great and so the rolling it away was beyond their strength.

V. 3. {entered in} Into the sepulcher, which was hewed out of a rock, like some vault or arched room, or they entered within the enclosure of the sepulcher, and stooping down looked into it. John 20. 5.

V. 4. {two men stood} That is, two angels, in the form and habit of men. See Acts 1. 19. Gen. 18. 2. Gen. 19. 5.

{in shining garments} Of an extraordinary and heavenly luster. The word ἀστράπτω, signifies to lighten. Vatablus interprets here by instar fulguris relucentibus. Beza: Vestibus fulgurantibus; shining like lightning.

V. 5. {bowed down their faces} As we use in astonishment and fear.

{they said} The angels said this unto them.

{the living} Him, (that is Christ) who lives.

V. 6. {he is not here} The humanity of Christ is definite, and his body circumscribed, and therefore cannot be in more places at once.

{remember how he spake unto you} Christ had foretold them of his death and resurrection, Mat. 17. 22. Mark 9. 31. John 9. 22. And these women were among the disciples, but understood not, or forgot what they had heard concerning these things; now the angels mind them hereof, that considering that nothing had befallen Christ but that which himself had foretold them, they might believe that he was risen from the dead.

V. 7. {Son of man must be delivered, &c.} Mat. 17. 22.

{and be crucified} Mat. 17. 23.

V. 8. {they remembered his words} That is, these words which Christ spoke to them in Galilee. Mat. 17. 22.

V. 9. {and told all these things} Mat. 28. 8.

V. 10. {Joanna and Mary} Chap. 8. 3. Μαρία Ἰακώβου, mother, or wife of James, as Drusius thinks. See on Mat. 10. 3.

V. 11. {seemed to them as idle talk} Gr. ἐνώπιον αὐτῶν, coram, in conspectu eorum, as Luke 1. 6. So the Syriac בעינוהון in oculis eorum—before them: it is a Hebrew phrase importing, to them, or their understanding: that is to the apostles, and others which heard these things ὡσεὶ λῆρος, nugæ, ineptiæ, vain rumors, or women's tales: Theophylact interprets ληρεῖν, to dote; Syr. שניותא, shoniotho, deliramenta: of the Hebr. שנה shana, the Syr. שנא, mutatus fuit mente, insanivit, See 1 Sam. 21. 13. Prov. 24. 21.) so John 10. 20. for which the Gr. have μαίνεται—he is mad: the Syr. reads ומשנא שנא umeshno sheno, & insaniendo insanit, he is altogether mad. Thus seemed the women's relation to the apostles, velut ægri insomnia, as feverish dreams: supposing them either deluded by some apparition, or some fancies begotten of their own fears: note here, how slowly the seeds of faith take in the thoughts of flesh and blood: we easily believe fables, but hardly truth, however taught or testified.

V. 12. {then arose Peter} John 20. 6. Though Peter had, out of much infirmity denied Christ, yet he returned to his old love and zeal to him again: such is their condition who sin not of malice, but infirmity: John ran with Peter to the sepulcher, John 20. 3, 4. where they diligently examine all circumstances, they ran with fervent desire of satisfying themselves concerning the report, but with unequal strength: John outran Peter, but Peter first entered the sepulcher.

V. 13. {and behold two of them went} Mark 16. 12. Two disciples, one is mentioned verse 9. not among the eleven, but as comprehended under those words of the same text, τοῖς λοιποῖς—to the rest, the disciples (for the eleven, are before expressly mentioned) and named Cleopas, verse 18. whose wife stood by the cross, John 19. 25. Who the other was, is uncertain. Theoph. says some say it was Luke. Epiphanius l. 1. hæres. 23. 6. says, Christ appeared to Nathanael and Cleopa. It is so uncertain who it was, because he is not named.

{called Emmaus} Jerom. de loc. Hebr. says it was the place where Cleopa dwelt: it was a little old town which the Romans afterward called Nicopolis. See Jerom. Tom. 1. Epitaph. Paul. The Evangelist seems not to recite it for any excellency of the place, but for the certainty of the history.

{about threescore furlongs} About seven miles and a half.

V. 14. {talked together} As it commonly comes to pass when some extraordinary accident amuses men.

{which had happened} Concerning Christ, his death and resurrection reported by the women, and possibly many other things concerning the same, which had so filled their hearts with sorrow, and possessed their minds with a fluctuant desire of knowing what these things would at last come to, that they could hardly intend to think or speak of anything else: probably they lamented the Jews' unworthy usage of him whom they loved and honored, as principally their loss of a Master so incomparably excellent.

V. 15. {while they communed} Filled with grief they ease their minds, by talking of their yet supposed dead Master: nor could the barbarous ingratitude of the Jews towards Christ, and his sufferings; neither the admirable works which they had seen him do, easily fall out of their minds: now therefore he evidently fulfills that promise, Mat. 18. 20. then in a bodily presence, which he now does by a spiritual; like a traveler by the way he joins with them in company.

V. 16. {but their eyes were holden} So hindered by the power and providence of God, that they could not know him. See John 20. 14. and 21. 4. in which sense the Syriac says, their eyes were shut: so Mary Magdalen saw him in the garden, but knew him not. So were these men's eyes held, not, that they saw no form, but that they mistook the true. For though Christ had now a glorified body, freed from all human necessities; yet was and is it a true body; which he really showed to the witnesses thereto appointed: his state of glory gave immortality, it took not away nature.

V. 17. {and are so sad} σκυθρωποὶ, sour countenanced, as Mat. 6. 16. So men use to look in sorrow.

V. 18. {named Cleopas} See on verse 13. This seems to be none of the apostles: for verse 33. these men came the same hour to Jerusalem and found the eleven gathered together, and them that were with them: neither could the other here mentioned, be Luke, as may appear, if we consider the preface of the Acts of the Apostles.

{art thou only a stranger} The things they talked of were so public, that it seemed strange to them, that any man near Jerusalem could be ignorant thereof.

V. 19. {mighty in word and deed} Powerful in divine doctrine and miracles. See Acts 7. 22.

{before God} Approved for such of God, and the consciences of all good men. See Luke 2. 52.

V. 20. {chief priests and rulers} For they did that evil, who set on others to do it; the people cried crucifie him, but per Sacerdotum persuasionem. Bernard. de duob. discip. &c. by the persuasion of the priests: so true is that of Gregory Nazianzen orat. 1. οὐδὲν οὕτω ῥᾴδιον, ὡς τὸ γενέσθαι κακόν: there is nothing so easy as to be made wicked, though nobody lead or teach us.

V. 21. {but we trusted} We hoped: they yet understood not what was the deliverance which Christ purchased for the elect, but looked for some worldly kingdom, and therein deliverance from the power of the Romans.

V. 22. {women of our company} Of Christ's disciples. See verse 1.

{made us astonished} This sets out their slowness to believe: so far were they from any compact in the matter of the Gospel which they preached to the world; that after many instructions by Christ concerning his rising again the third day, and the event itself demonstrating the truth thereof, themselves were very hardly brought to believe it.

V. 23. {found not his body, &c.} See verse 3, 4.

V. 24. {certain of them which} Peter and John, this was sufficient confirmation of the women's testimony, so that their unbelief was strange, considering that they had the word of Christ to forewarn them, the women's, the two disciples', and the angels' testimony to assure them of the same: no wonder that Christ reproved their incredulity and hardness of heart, Mark 16. 14.

V. 25. {O fools and slow of heart} ὦ ἀνόητοι: Syriac, O mindless men: it is indeed the greatest foolishness, rather to believe our own reason than God's oracles. Christ hitherto spoke to them in the person of a stranger; that seeming to speak in another man's cause, he might the better persuade them; and that they being not only Israelites, but also Christ's disciples, might be ashamed of their unbelief; in that a seeming stranger not only believed, but was able to convince their unbelief, by evident testimonies of the prophets.

V. 26. {ought not Christ} See 1 Pet. 1. 11. Christ, knowing their thoughts, cures their unbelief, by that which they took for a ground thereof: they thought he could not rise again, neither be the Messias promised by the prophets, who suffered an ignominious death, by their hands whom (if he were the Messias) he came to save. Christ will therefore show them out of the prophets, that Christ the true Messias, promised by the prophets, ought to suffer those very things, which also were foretold by the prophets: and that they ought not to look so much on the Jews' malice and injustice, as on God's decree, who had so appointed it for man's redemption, and foretold it for our confirmation. This (ought not) relates to the predictions concerning it: as if he had said; Did not the prophets foretell it? Must not their words be true? See on Matth. 26. 54.

{and to enter into his glory} This he says to comfort their drooping minds, who said, verse 21. we trusted that it had been he.

V. 27. {and beginning at Moses} He began to interpret that which was written of Christ by Moses; and that which the law prefigured concerning him; as also the writings of the succeeding prophets. See verse 44.

V. 28. {nigh unto the village} That is, unto Emaus.

{he made as though} He seemed to them prepared and resolved to go: Gr. προσεποιεῖτο; præ se ferebat; either going on forward, or by some gesture of taking leave of them: this did Jesus, not to deceive, but to give them an occasion of inviting him to stay with them, that he might opportunely manifest himself unto them.

V. 29. {they constrained him} They over-entreated him by their importunity, they compelled him by entreaty, not by violence; for they urged that it was near night: probably, as Jerom says, Cleophas entertained him at his own house, whom he found so expert in the prophets; his heart burning in him with musing who this should be, who so admirably discoursed of these things.

V. 30. {and blessed it} According to the custom of the Jews, among whom the master of the family, or chief man of the company, gave thanks, or prayed; and then distributed the bread, or carved to all the company. See Matth. 14. 19. It is probable that Christ used some accustomed form of thankfulness, or else some other action or gesture, by which these men knew him again, verse 35.

V. 31. {vanished out of their sight} Or ceased to be seen of them; by a miraculous and unusual manner they lost sight of him.

V. 32. {did not our hearts burn} Were we not inwardly moved, as by a divine fervor of God's Spirit? It intimates a sovereign power and authority in the words of Christ. See Mat. 7. 29. John 7. 47. Psal. 45. 2. Psal. 39. 4. This shows that they were terrified and thoughtful, as verse 37, 38. in which the sudden recourse of the vital spirits to their fountain the heart, use (as it were by thronging it) to make it hot and throbbing with extraordinary pulses.

V. 33. {and they rose up the same hour} Considering the sorrow into which the disciples were now plunged, they thought long to comfort them, by assuring them that Christ was risen from the dead: therefore leaving their own present affairs and rest, they intend that which was far more necessary: such was their joy, and desire to communicate the same to others: all private interest must give place to God's honor, and the comfort and salvation of souls. Nor may we therein defer that until tomorrow which can be done today.

V. 34. {saying, the Lord is risen indeed} It must needs be late at night, when these two came back after supper from Emaus to Jerusalem to the disciples; yet they found them together conferring about the passion and resurrection of Christ: and they who came to bring comfort to them, found it of them: thus God rewarded their mutual care to confirm each other: they tell how Christ was risen and appeared to Cephas: see 1 Cor. 15. 4. that which we read, Mark 16. 13. neither believed they them, is to be understood distributively; as if he said, some (as Thomas, John 20. 25.) believed not yet: but some of them believed.

V. 35. {what things were done in the way} Though yet they were not fully settled, yet they conferred testimonies; so confirming each other: faith has its infancy and growth.

V. 36. {as they thus spake} Mark 16. 14. John 20. 19.

{peace be unto you} It was a usual manner of salutation with them: as we use to say, God save you, as chap. 10. 5.

V. 37. {but they were terrified} Though they now confidently believed his resurrection, yet the suddenness of his appearing startled them: possibly they might think it rather presented unto them in a vision; than that Jesus himself, lately crucified, was now standing alive by them: so hard is it to believe divine and certain truths; so timorous is unbelief (See Levit. 26. 36.) Faith gives courage or confidence in greatest dangers (Psalm 23. 4. Psalm 46. 3.) but unbelief causes fear, where no fear is. See Mat. 14. 25.

V. 38. {why do thoughts arise?} That is, perplexities, and doubts concerning some delusion.

V. 39. {handle me, &c.} See John 20. 20. He admits the testimony of their own senses to assure them it was no vision, or spirit; but a true and real body risen from the dead, which they now saw: whatever is essential to a true body glorified, is yet in Christ's body: Fulgentius de fide orthod. ad Donat. says well; if any shall so preach the truth of the Deity in Christ, ut ejus veram carnem negare contendat, non est Christianus catholicus, sed Hæreticus, &c. as that he should strive to deny the truth of his flesh, or that his flesh is true flesh, he is not a catholic Christian, but a heretical Manichee: and Augustine ep. 146. Consentio; ego proinde Domini Corpus ita in cœlo esse credo, ut erat in terra quando ascendit in cœlum, &c. I therefore believe, that the body of our Lord is in heaven, so as it was on earth, when he ascended into heaven: for he said to his disciples, See my hands and my feet, handle me and see, &c. and again a little after he says, therefore that flesh was then a spiritual body, yet was it not a spirit, but a body: See 1 Cor. 15. 44. if a true body obvious to sense, then circumscribed (it could not else be seen and felt) and so not carnally in the sacrament under the species of bread and wine.

V. 40. {he shewed them his hands and his feet} With the prints of the nails wherewith he was fastened to the cross. See John 20. 27. He that with a touch healed Malchus' ear, could as easily have healed and taken away both wounds and scars; but he who rose again for us, would for our sakes yet bear these remains of the cross for a time; that he might assure us, that it was he, who was indeed the first fruits of the dead: we may not think he retains these still; if while yet he bore mortal flesh and blood, his face shined like the sun in his brightness, and his clothes were white as the light; what is he now in his divine glory? as he would eat before his disciples (who had no need of meat) to testify his resurrection, so would he yet bear these scars: by all this, the Spirit working thereon, he fitted them with great power to testify unto the world the resurrection of the Lord Jesus, Acts 4. 33.

V. 41. {have ye any meat?} See John 21. 5. To which place of the history, these words here recorded by St. Luke (who for brevity's sake omitted many things, which happened between this appearing of Christ, and that at the sea of Tiberias, Joh. 21. 1, etc.) appertain.

V. 42. {a piece of a broiled fish} John 21. 9, 13.

V. 43. {and did eat before them} Not that he was now subject to human necessities, but only for the greater confirmation of his disciples' faith.

V. 44. {these are the words} As if he had said, this is that which I told you concerning my death, burial, resurrection, etc. and whatever else was foretold of me: therefore this should not seem any strange or new thing unto you.

V. 45. {Then opened he their understanding} As Acts 16. 14. by his Holy Spirit giving them understanding: the word of God shines as a true light, yet as the cloudy pillar was darkness to the Egyptians; so is this to carnal and corrupted minds: it is spiritually discerned, 1 Cor. 2. until the Holy Ghost open the understanding, it cannot apprehend: so much need is there of the Apostle's rule, Let him become a fool, that he may be wise, 1 Cor. 3. 18. there is no worse cloud to obscure the light of the Spirit, than confidence in our own wisdom. See 2 Cor. 4. 3, 4. Psal. 119. 18. 1 Cor. 3. 7.

V. 46. {thus it is written} Isa. 53. 7. Ps. 22. 16. Ps. 16. 10. Jonah 2. 10. Hos. 6. 2. It seems he cited these, or some of these, and the like places of Scripture, concerning Christ's sufferings; as for example—he is brought as a lambe to the slaughter, &c. they pierced my hands and my feet, &c. by which he evidently proved, that in all his passion nothing befell him, but that which the Spirit of God had foretold by the prophets should come to pass: which much takes off from the scandal of the cross, when it appears that all came to pass by the determinate counsel of God; and serves to the confirmation and certain evidence of the truth of Christ, seeing that all that the law prefigured in the Messias, and whatever any prophecies foretold concerning him, were truly and really fulfilled in Jesus Christ, the son of the Virgin Mary.

{thus it behoved} That is, necessitate consequentiæ, because God's counsel had so appointed to accomplish man's redemption, by the death and resurrection of Christ.

V. 47. {should be preached in his name} By his commission and authority; as concerning preaching of the word: and by his grace and Holy Spirit, as concerning the effect thereof in remission of sins. He began to preach repentance and remission of sins, Mat. 4. 17. and after his resurrection commissioned his apostles and successors in the ministry to do the same. See 2 Cor. 5. 20. Acts 2. 38. Acts 10. 42, 43. Or his name, &c. that is, by his merit and mediation remission of sins is to all that believe in him.

{among all nations} Psalm 22. 27. Psalm 2. 8. Isaiah 49. 6. Michah 4. 2. Isaiah 60. 1. See chap. 2. 32. So he gave them commission to do, Mat. 28. 19. Mark 16. 15.

V. 48. {ye are witnesses} You have been witnesses of that which hitherto passed: and you shall be my witnesses hereof unto all nations (Acts 1. 8.) concerning my doctrine, miracles, death, resurrection, and ascension into heaven.

V. 49. {the promise of my Father} He says ἀποστέλλω, I do send, for, I will send, as the Syriac gives it; because he would shortly send: he calls it the promise, of his Father, because God promised it by him: the promise, that is, the gifts and graces of the Holy Ghost promised them. See John 14. 6. and 15. 26. Isa. 44. 3. Ezek. 36. 26. Joel 2. 28.

{but tarry ye} You who are now fearful, stay at Jerusalem expecting the fulfilling of this promise to confirm and assure you: thus will he have them stay, till they are completely armed.

{endued with power} Until you be furnished with the gifts of tongues and healing; as also with enlarged hearts, enabling you to perform the great work to which I have assigned you: and also the spirit of divine and undoubted fortitude.

V. 50. {and he led them out as far as, &c.} Understand this leading out to be on the fortieth day after his resurrection; for so long he was seen of them. Bethany was near Jerusalem, on the mount of Olives, Mark 11. 1. Acts 1. 12. Christ being to ascend into heaven, leads his disciples hither, out of Jerusalem, lest being seen, there might arise new troubles: and because he reserved the knowledge thereof to certain witnesses thereto foreordained.

{and blessed them} Like a father before his departure, praying for his children, and blessing them. See Gen. 27. 4. and 48. 9. and 49. 1, 2. That he lifted up his hand, was a fit gesture for prayer. See Exodus 17. 11. and 19. 11. as it were expressing whence they expected the blessing, 1 Tim. 2. 8. which seems a very dictate of nature, teaching men that heaven is the throne of God; καὶ ὑπέρτατα δώματα ναίει, and that he dwells in the highest habitations; so also another, duplices tendens ad sydera palmas.

V. 51. {and it came to pass} Mark 16. 19. Acts 1. 9. We may not here, with some, understand that this came to pass suddenly, before he had finished the blessing: this ἐν τῷ εὐλογεῖν is used also for postquam, &c. after that; as Luke 14. 1. ἐν τῷ ἐλθεῖν is put for μετὰ τὸ ἐλθεῖν—after he came; so Mark 16. 19. interprets this, ἐν, by μετὰ τὸ λαλῆσαι αὐτοῖς—after the Lord had spoken unto them: the Syriac here gives, ἐν τῷ εὐλογεῖν, by דכד cum benediceret, that is, postquam benedixerat; for such is the value of that particle with an infinitive, importat significationem temporis præteriti. Schindl. Pent.

V. 52. {and they worshipped him} They fixed their eyes upon him, as far as they could see him, until the cloud took him out of their sight, and the angels admonished them to look no longer after him with bodily eyes, Acts 1. 9, etc. which when they understood, they adored him in spirit, and confession of him their Lord and Savior, to whom all power in heaven and earth is given.

V. 53. {were continually} That is daily: for otherwise we cannot understand that, Acts 1. 13, 14. concerning their abode in an upper room, then, that they daily met there, and had constant and frequent assemblies there: so here we must understand this, διαπαντὸς, continually, that is frequently, or daily.

{Amen} This word imports the consummation and certainty of all that which the Evangelist has written. See on Mat. 28. 20. Mark 16. 20. and on John 3. 11.

END OF THE ANNOTATIONS ON THE GOSPEL ACCORDING TO S. LUKE.