ANNOTATIONS ON THE GOSPEL ACCORDING TO S. MARK.

THE ARGUMENT.

Mark is observable for his brevity, and in many things does, as it were, abbreviate Matthew: Yet not without some useful differences, which may serve for explanations of the former Gospel written by S. Matthew the apostle. This evangelist is thought to have been a follower of Peter, and called his son, 1 Pet. 5.13. yet whether it was John Mark or no, who is mentioned, as Barnabas his kinsman, Coloss. 4.10. is uncertain; for he was a follower of Paul and Barnabas and not of Peter. Whose follower soever he was, out of doubt the credit of the history depends not upon any man’s approbation, but upon divine inspiration; else could it not be canonical Scripture, 2 Pet. 1.21. In ecclesiastical histories, he is said to be the founder of the church of Alexandria in Egypt, and there to die, and be buried: Yet his book remains for the good of God’s church: To whom the Lord give grace to make good use of it, Amen.

CHAPTER 1

{The beginning of the Gospel} That is, the beginning of the evangelical story, of the first propagation of the Gospel, which was by the ministry of John; at whose preaching Mark begins his relations. See the Argument on Matthew, and on chap. 1.1. there. Epiphanius To. 1. lib. 2. hæres. 51. n.6. notes well, that God gave every one his part: so that every one of the evangelists had his peculiar task allotted him, and that some things they recorded with one consent, so that they may all appear to have drawn, ἐξ αὐτῆς τῆς πηγῆς, from one and the same fountain, and other things omitted of the rest, some one of them mentions, as the Spirit of God gave him.

{the Son of God} Matthew calls him the son of David, to show the truth of his humanity, and of God’s promises. Mark styles him the Son of God, to set out his divine power and ability to save us. See on Luke 3.38.

V. 2. {as it is written} John went before Christ, as it was forespoken by the prophets. Isai. 40.3. &c. Mal. 4.5. &c. See Matth. 11.13,14. Luke 1.76.

{in the prophets} In the books of the prophets Isaiah and Malachie, Matth. 3.3. and Luke 3.4. as also in the Syriac here, Isaiah is cited; the meaning is, in their prophecies. See Isai. 40.3. Mal. 3.1.

{I send my messenger} The prophet uses the present tense, though he spoke of a thing to come, being as sure of it, as if it were present. So Hosea 10.7.

{before my face} A metaphor taken from the prince’s harbingers sent before them, to prepare for them.

{prepare thy way, &c.} By fitting the way and removing the lets to a fairer passage; so did John, by preaching repentance, prepare the way for the Gospel of Christ.

V. 3. {the voice} See on Matth. 3.3. John Baptist is called the voice of one crying, &c. to show: that in that his ministry, he taught nothing but that only which the Spirit of God dictated to him: it was not his own word, but God’s; he was, to it, in some proportion, as the vocal instruments to the soul and mind, to express and bring the notions thereof unto the ears of men, which by the voice they do. When God would have Aaron join in commission with Moses for that great work of bringing Israel out of the house of bondage, he said to Moses, thou shalt speak unto him, and put words in his mouth, and I will be with thy mouth, and with his mouth, and will teach you what ye shall do: and he shall be thy spokesman unto the people—he shall be to thee instead of a mouth, and thou shalt be to him instead of God, Exod. 4.15,16. such was John Baptist; such is every faithful minister, as the voice and mouth of God, to speak, what he puts into their mouth; not their own word, or sense, Luke 10.16. Christ says to his disciples,—he that heareth you, heareth me—and Matth. 10.20. for it is not you that speak, but the Spirit of your Father which speaketh in you.

{in the wilderness} See on Matth. 3.1. Either this may be joined with the precedent words; and the sense will be, that John began in, or near the deserts of Judæa to cry, prepare the way of the Lord, &c. or if with the following, the meaning is, prepare the way of the Lord, and in Judæa (which now lies as a rough desert, untilled, without the fear and due worship of the Lord, and wherein few find or walk in the strait paths of righteousness and life) now make strait paths.

{prepare ye} See on Matth. 3.3.

V. 4. {John did baptize} See on Matth. 3.1.

{the baptism of repentance} John did teach those whom he baptized, that this baptism did wash away their sins, who truly believed and repented. See chap. 16.16. janua regni penitentia est cum fide, Jerem; faith and repentance are the gate of the kingdom: repentance was a part of John’s doctrine, and by baptism they professed and testified their repentance.

{for remission of sins} εἰς ἄφεσιν, &c. unto, or that they might obtain remission of their sins: not by the external washing with water only, which is the minister’s part, but by the inward baptism of Christ, by the Spirit of regeneration: nor is repentance the cause, but the inseparable condition of sins’ remission; which God also gives (2 Tim. 2.25.) who freely forgives the penitent. See verse 8. only the blood of Jesus cleanses us from all our sins, 1 John 1.7. John 1.29. See on Matth. 3.11.

V. 5. {and there went out} Matth. 3.5.

{all the land} χώρα, the region is here put for the people thereof: and all, for many, or the greater part; or of all parts, and towns, some. See Luke 3.10. &c. Jer. 9.26.

{confessing their sins} See on Matth. 3.6.

V. 6. {clothed with camel’s hair} Matth. 3.4.

V. 7. {one mightier than} John does, as a faithful minister should do, lessen himself, to advance God’s honor, referring the whole power of his ministration unto him, who alone can make it effectual. See 1 Cor. 3.7.

{I am not worthy to, &c.} His meaning was to express the condition of the meanest servant, who stoops to pull off his master’s shoes; as if he said, I am unworthy of the meanest servant’s office in his family.

V. 8. {but he shall baptize you} He shows that the whole efficacy of baptism proceeds from Christ, inwardly baptizing. See Matth. 3.11.

V. 9. {and it came to pass} Matth. 3.13.

V. 10. {coming up out of the water} John, coming up saw it, John 1.33,34. it is likely that he went into the water with Christ, as Philip did with the eunuch. Acts 8.38.

{the heavens open} Or, cloven, or rent. See on John 1.32.

{the spirit like a dove} See Matth. 3.16. See on John 1.32.

{descending upon him} On Christ. See on Matth. 3.16.

V. 11. {a voice from heaven} See Matth. 3.17.

V. 12. {Immediately} Or shortly after.

{the spirit driveth} Or sends away, as verse 43. or puts forth, as John 10.4. or leads him thither, Matth. 4.1.

V. 13. {with the wild beasts} In the place where no man dwelt, Luke 1.80. Acts 8.26. alluding to Job 5.22. in this triple neighborhood of Christ, with Satan, wild beasts, and angels, it appears which God testified from heaven, that he is indeed the holy Son of God: that Satan tempted him it was more than for us to be taken, Greg. Nazianzen orat. 36. he tempted him, but could not prevail; this showed him more than man: the wild beasts were about him, and hurt him not, but acknowledged their subjection to him the second Adam, as unto the first in his state of innocency; and the angels in their ministry acknowledge him their Lord and God, who made them ministering spirits, Heb. 1.

{Angels ministered unto him} After the forty days’ fast expired, and the temptations ended, Matt. 4.11.

V. 14. {After that John was cast into prison} After John’s imprisonment, Christ showed himself more evidently in the office of the Messias.

{Jesus came into Galilee} Matt. 4.12.

V. 15. {the time is fulfilled} The time foretold by the prophet: for the manifestation of Christ is fully come, Gal. 4.4.

{the Kingdom of God is at hand} Christ did now by the preaching of the Gospel, take possession of his kingdom, and declared the mysteries and power thereof, and doctrine of God’s grace, and free mercy for the gathering together, governing, and salvation of his elect.

{repent ye} Faith and repentance are the sum of the Gospel. See on verse 4.

V. 16. {now as he walked} Matt. 4.1.8. concerning the calling of these apostles; Matthew there speaks at large from the 18. to the 23. verse, see also John 1.42.43. &c.

{he saw Simon} He saw him before, John 1.41. but now he called him to his apostleship.

V. 17. {I will make you fishers} See Matth. 4.19. Luke 5.10. he says not, you shall make yourselves, as they do, who intrude themselves into the ministry (as Gregor. Nazianzen says, ἀνίπτοις χερσὶν, with unwashed hands; or as the same speaks, orat. 20. at once sowed and grown up (as the poets feigned those giants) in one day; we make them saints, and commend them to be wise and learned, who have learned nothing, neither have brought anything towards the ministry, before their will to be ministers, see Heb. 5.4,5. Gregor. Nazianzen orat. 1.

V. 18. {straightway they forsook} See Matt. 4.20. Luke 5.11.

V. 19. {he saw James} See Matt. 4.21.

V. 20. {they left their father} See Matt. 4.22.

{with his hired servants} That by them he might manage his affairs; and they attend him, who had now called them from that course of life to learn of him, and to preach to others the Gospel.

V. 21. {went to Capernaum} Matt. 4.13. See on Matt. 11.23. Luke 4.31. see on John 2.13. Saint Matthew says, chapter 4.13. leaving Nazareth, he came and dwelt in Capernaum———and verse 23. that he went about all Galilee, teaching in their Synagogues, &c. and so he came to Capernaum, where he now dwelt, which was the cause why he often went and came to the same: this was a town near the lake of Genesareth, in Galilee of the Gentiles in the borders of Zabulon and Neptalim, as Jerom gathers out of the Gospels. This flourishing, but impious place Christ pleased to dwell in, and there to preach the Gospel, that they might have means of conversion and salvation, and that his ministers might learn that for the impiety and wickedness of a people (though much discouraged therewith; as Jer. 9.2,3. &c. Jer. 20.9.) they may not without divine warrant desert and leave them; but be apt to teach, patient in meeknesse instructing those that oppose themselves, if God peradventure will give them repentance to the acknowledging of the Truth, 2 Tim. 2.24,25. &c.

V. 22. {astonished} See on Luke 4.32. and Matthew, 7.28.

V. 23. {there was in the Synagogue} Luke 4.33.

{of an unclean spirit} See on Luke 4.33. Matth. 10.1. unclean, says Euthymius, quasi immunditiis ac sceleribus, &c. as rejoicing in uncleanness and sin. See on chap. 5.2.

V. 24. {let us alone} ἔα it is a particle ἐκπλήξεως, of exclamation, proceeding from grief or astonishment, at some new or unexpected thing, which troubles and perplexes; as much as ah. Euthymius’ interpreter gives it, sine, that is, dimitte nos; suffer, or let us alone: and Suidas gives it by συγχώρει, sine, concede, permitte, it is taken for an imperative of ἐάω, sino, permitto, thence ἔα for ἔαε.

{Jesus of Nazareth} Because he was bred there, though he were born at Bethlehem. See Matt. 2.23. this was the subtlety of Satan, who well knowing, that Christ was, according to the prophecies born at Bethlehem; yet to persuade the people, that Christ was not the Messias expected and promised, he calls him Jesus of Nazareth. See John 7.42.

{art thou come to destroy us} Did God therefore send you into the world, to restrain us from doing mischief, which is a torment to us? See Luke 8.31. the devils know that they are already damned, but yet they shall not be fully tormented before the end of the world. See 2 Pet. 2.4. Jude v.6.

{the Holy one of God} So is he indeed the holy Savior of the world, figured by the high priest’s title, Exod. 28.3.6. and foretold, Dan. 9.24. but mark how inconsistent falsehood is, the devil’s plots entangle himself: if the holy one, then certainly come to cast you out: and here he confesses Christ, in hope that none will believe that which the devil says, but all in vain: they all believe Christ to be the holy Savior, who are regenerate by his Spirit.

V. 25. {Jesus rebuked him} ἐπιτίμησεν, rebuked him with threatening.

{hold thy peace} Jesus refuses testimony of the evil one: Satan is a liar, John 8.44. and the father thereof: needs must his testimony render truth itself suspected with men; it is an usual punishment of liars, not to be believed, when they speak truth. The devil never speaks truth, but to deceive. See Acts 16.18. and Psalm 50.16.

{come out of him} Thus Christ would rather show himself to be that holy one of God, by casting out the unclean spirits, than by their testimony; and appear such in the effects of divine power, than the words of deluding spirits: God’s cause has no need of sin or sinners to support it. See on Luke 8.41.

V. 26. {had torn him} Or pulled him with grievous pains, as by casting him into a convulsion fit, which may be without rending) Luke 4.35. so σπαράξαν imports: thence is σπαραγμὸς, convulsion, σπαράσσω seems compounded of σπάω traho, to draw, (whence is σπασμὸς, convulsion or cramp) and ἀράσσω, pulso, &c. so that it properly signifies to tear or break, by drawing up together: this Christ present now permitted, that Satan’s malice might appear; but would not suffer him further to hurt, that the power of him that cast out Satan might be known.

V. 27. {among themselves} Or within themselves, as Matthew 16.7.

{what new doctrine is this} Not blaming it, as Acts 17.19. but acknowledging it to be strange and extraordinary; in the matter of his teaching, and the manner of the confirmation thereof by miracles, which none of their late teachers could do.

{with authority} Not by prayer to God as a servant, but suo jure, by his own jurisdiction, command and power over them.

V. 28. {the region round about} Not only into Galilee but also into all the countries thereon bordering.

V. 29. {forthwith} Matth. 8.14.

{James and John} It may be these dwelt together in one house, for they came with him.

V. 30. {Simon’s wife’s mother} See Matt. 8.14.

V. 31. {lift her up} Matt. 8.15.

V. 32. {when Even was come} Matt. 8.16. the Sabbath then ending, the people were of opinion, that it was then lawful to carry their sick to be healed, which they conceived to be unlawful on the Sabbath day.

V. 33. {All the city} That is, all those at least whom it concerned to bring their sick; and probably a very great part of the citizens of Capernaum besides, seeing the sick borne along, and hearing what was done for them by Jesus, would go along to see the miracles.

V. 34. {Of divers diseases} This showed his omnipotent power to repair man.

{suffered not the devils} For it belonged not to them to preach the Gospel. See Acts 16.18. nor would Christ receive a testimony from them. See on verse 25. The Syriac gives it, he would not suffer them to speake, because they knew him: and therefore (as he well knew) would out of malice reveal him as some of his ministers, wicked men, preached Christ of ill will. See Philippians, 1.15.

V. 35. {And there prayed} He used to take the nights and mornings for prayer not only because these are freest from distractions, and so most accommodate to prayer, but because he might have the day free to preach, and heal the sick.

V. 36. {they that were with him} Probably, Andrew, James and John, mentioned verse 29.

V. 37. {all men seek for thee} That is, many men inquire for you, which it seems came to Simon Peter’s door, by reason of the wondrous works, which he had there done in the evening past.

V. 38. {Let us go into the next Towns} That he might heal their sick, and instruct them also as well as the Capernaites.

{came I forth} From God, John 16.28. See Luke 4.43.

{that I may preach} Though prayer be a part of God’s worship, and an holy exercise, yet being advertised by the apostles, that opportunity was offered to preach the Gospel, he arose from that for this.

V. 39. {he preached} ἦν κηρύσσων, he was preaching: that is, by degrees, and in time, he preached through all. See Matthew, 4.23.

{cast out devils} As verse 25. Matt. 4.24. and 8.16.

V. 40. {a Leper} See on Luke 5.12.

V. 41. {I will, be thou clean} See on Matt. 8.3. and on Luke 5.13. he will also heal and cleanse us, if we call upon him in faith.

V. 42. {immediately the Leprosy} See on Matthew 8.3. and on Luke 5.13.

V. 43. {sent him away} So Luke 8.38.

V. 44. {say nothing} Till you have first been with the priest to offer according to the law, for your cleansing: this might be to prevent the inconvenience which followed, verse 45. See on Matthew 8.4.

{shew thyself to the Priest} Any of Aaron’s posterity might judge of a leper, whether he were cured or not. Leviticus 13.2. Not without an excellent mystery, showing that Christ (of whom Aaron, and the Levitical high priest for the time being, were types) should cleanse and judge of the leprosy of sin, Acts 17.31.

V. 45. {but he went out} From the presence of Jesus, Luke 5.15. That is, the human and bodily presence of Jesus, and the company then with him.

{to publish it much} He could not conceal what he had received: Christ did justly decline popularity, because it something hindered the course of the Gospel, by creating him untimely dangers: and the cured man did justly glorify God, who had done so great a work upon him.

{the matter} τὸν λόγον, the speech: an Hebraism, the word is put for the thing done.

{could no more openly} As he was wont, and as he would, without too much confluence of people, and hazard to himself, from the malicious scribes and Pharisees. Which shows the cause why Christ charged the cured leper, not to tell any man how he was cleansed which Christ knew just cause for, though man could not understand it, to be either just or reasonable to conceal the goodness, mercy and power of Christ, showed in curing him by his word, in an instant.

CHAPTER 2

Verse 1. {He entered into Capernaum} See on chap. 1.21. and Matthew 11.23.

{that he was in the house} Where he used to remain; for he chose Capernaum to dwell in, and left Nazareth.

V. 2. {not so much as about the door} Neither the house, nor entrance thereto was able to receive such a multitude as came unto him.

{preached the word} Of the kingdom, the Gospel which declares the will of God for our salvation by Christ: thus Jesus took the advantage of such conventions, to publish the Gospel, which was his charge and office.

V. 3. {bringing one sick of the Palsy} Matt. 9.2. Luke 5.18. Christ shows by healing this man, that we by faith in him recover our lost strength.

{which was born} Like a living corpse, no ways able to come himself, that wretched disease having left no strength in his sinews.

V. 4. {they let down} They broke through the flat roof of the house, and so let down the man that was sick of the palsy, into the lower room where Christ preached: because they could not for the press of the people, by any other way bring him into Christ’s presence. See on Matt. 10.27. Luke 5.19.

{the bed} The word signifies a couch, such as men use to rest themselves on in the daytime.

V. 5. {saw their faith} See on Matt. 9.2. Luke 5.10.

V. 6. {reasoning in their hearts} Reasoning within themselves, or thinking with themselves: for he that thinks of a matter of doubt, wherein he ponders the difficulties of advantages, on the one part and the other, has in himself, as it were, two parties opponent, and respondent: See on Matt. 9.3.

V. 7. {speak blasphemies} See on Matt. 9.3.

{who can forgive sins} Isaiah 43.25. See also 1 Joh. 1.7. 1 Jo. 2.1.2.

{but God only} But one, even God.

V. 8. {When Jesus perceived in his spirit} See on Matth. 9.4. by his spirit, or divine omniscience; not by inspiration, as men may perceive things present, or future; but by his own Spirit, or the Godhead, which was in him; Coloss. 2.9.

{why reason you these things} See on Matt. 9.4.

V. 10. {the Son of man hath power on earth} See on Matt. 9.6. and on Luke 5.24. that you may know by the miraculous effect which you shall forthwith see; that even he who now in the form of a servant and man of sorrows appears to you, only a Son of man, (being yet truly God also) has power to remit sins.

V. 11. {Arise, take up thy bed and go, &c.} See on Matt. 9.6.

V. 12. {all amazed} ἐξίστασθαι πάντας, word for word, past themselves; or out of their wits: the Syriac interpreter expresses it, they all wondered, Matt. 9.8.

{and glorified God} See on Matt. 9.8.

{we never saw it on this fashion} That is, never since God chose us to be his peculiar people, and showed his power and mighty hand among us: or since we were born, in all our lifetime, we never saw such admirable cures done, only by a word spoken; the sick man was but commanded to be well, and (that which no treasure on earth can purchase, no human power command, no art perform) he was presently well, absolutely cured of his desperate disease.

V. 13. {He went forth} From the scribes convicted by this miracle, because he saw, that all the mercy which he showed on that people, was but as water to unslaked lime, in that it did not extinguish, but incense the scribes’ and Pharisees’ anger the more:

{by the Sea side} Or lake of Genesareth for it was a lake of fresh waters, but called a sea for its greatness which was near Capernaum.

{all the multitude, &c.} The Gospel offends the proud, while the mean sort of people profit by it, 1 Cor. 1.26. who as they are more free from vain opinion of knowledge and excellency in themselves, so are they more apt and ready to receive instruction from others.

{and he taught them} This was the cause of his going out to the multitude: and he never omitted any opportunity of teaching them: This he calls his meat and drink, John 4.34.

V. 14. {as he passed by} By the lake, or by the seaside, where customhouses commonly stood for the convenience of merchants to enter their goods, and the officers to receive customs, Matth. 9.9. See on v.13.

{he saw Levi} Called Matthew, Matthew 9.9. the Jews also had diverse names (Matthew, 10.3.) as well as heathens.

{at the receipt of Custom} τελώνιον, the place where custom was received, the customhouse.

{and followed him} See on Matt. 9.9.

V. 15. {and they followed him} Jesus, or Levi, whom the under officers followed. See on Matthew, 9.10. Luke 5.29.

V. 16. {how it is, that he eateth, &c.} See on Matth. 9.11. Luke 5.30. and 19.7.

V. 17. {they that are whole, have no need, &c.} See on Matthew, 9.12.

{I came not to call the righteous, but, &c.} See on Matt. 9.13. Luke 19.10. Matt. 18.11. 1 Tim. 1.15.

V. 18. {and the Disciples of John} See on Matthew, 9.14. and on Luke 5.33.

V. 19. {Can the children of the bridechamber} See on Matthew, 9.15.

V. 20. {bridegroom shall be taken from them} See on Matthew, 9.15.

V. 21. {of new cloth} See on Matt. 9.16. or raw, or unwrought cloth. So Budæus interprets panniculi impoliti.

V. 22. {new wine in old} Another speech to the same purpose: the sum is, that all men may not be rigidly compelled to one and the same form of living: because there are different conditions, and all things agree not to all men; specially that we ought to spare the infirm, lest we ruin where we intended to repair, and oppress with too much weight, where we should build up: it is no small skill, to know the state, condition, and quality of our flocks, that we may attemperate our doctrine to their capacity. See 1 Cor. 3.1. &c.

V. 23. {through the Corn fields on the Sabbath} See on Matthew, 12.1.

V. 24. {why do they on the Sabbath} See on Matt. 12.2. they erred, because they distinguished not between things absolutely forbidden, and indifferent things; here was a matter of necessity, to wit, to eat when they were hungry, for the preservation of life and health: now works of sanctity, mercy, charity and necessity, must and may be done respectively on the Sabbath day, as our Savior, the author and interpreter of the law teaches here, and Matthew 12.3.4.5. &c.

V. 25. {them that were with him} See on Matthew, 12.3. and on Luke 6.3.

V. 26. {How he went into the house of God} The place where the tabernacle and the ark was; for the temple was not then built.

{In the days of Abiathar} Called Abimilech, 1 Sam. 21.1. and sometimes Abiathar. Compare 1 Chron. 24.6. 2 Sam. 8.17. and 15.29. 1 Kings 2.26. 2 Kings 25.18.

{the high Priest} He was of the house of Ithamar: but Eli being elder than any of the house of Eleazar, kept the title in himself and his, till Solomon put out Abiathar, 1 Sam. 2.31.35. 1 King. 2.27. or it may be that Abiathar was present with his father Abimelech, and is named, as better known by his long priesthood.

{the shewbread} See on Matt. 12.4.

{and gave also to them which were with him} To prevent an objection which might be brought in respect of the dignity of David’s person: for perhaps, these cavillers might say, though it was lawful for David the kingly prophet, and possibly by some divine warrant to him given by God, & revealed by his spirit to him what makes this to justify you and your disciples, who are poor obscure men? What privilege have they to do a thing unlawful? It was ready to say, this is not unlawful, in case of necessity, for preservation of man, or beast subordinate to man, the law not only ceremonial (as in David’s eating the showbread appears) but also in some moral precepts (as here Christ teaches concerning the Sabbath) gives way to man’s necessity, for whom the Sabbath was made; and as for Christ’s followers, they had as much privilege to relieve their necessities, as they that were with David had.

V. 27. {the Sabbath was made for man} For man’s sake; that it might be set apart for the public worship of God, man’s edification in the use of God’s ordinances, and his rest, as also for the rest of that which God had made subordinate to him.

V. 28. {Son of man, is Lord also of the Sabbath} He means that Christ, as God, sanctified the Sabbath, and had power thereof, for the altering it to another day (as he did from the seventh day from the creation to the seventh, beginning at his resurrection, which was before the first day of the week) or that any man may in case of necessity get food on the Sabbath day.

{also of the Sabbath} Or, Even of the Sabbath.

CHAPTER 3

Verse 1. {He entered again} Matth. 12.9.

{a withered hand} Dead and useless. See on Matthew, 12.9.13. and on Luke 6.6.

V. 2. {And they watched him} The Pharisees who were present, watched to entrap him, verse 6. such auditors God’s ministers often meet withal; insomnis malitia, malice is restless. See on Luke 6.7.

V. 3. {Stand forth} He bids him stand forth, that the miracle might be the more manifest: forasmuch as all that were then present should see, both the disaffected patient, and his present and miraculous cure, that they might for the confirmation of the Gospel, as occasion should present itself, testify the truth of the same to others.

V. 4. {or to doe evil} It is good for me to show mercy in healing this man, or it is evil to neglect him, when I can heal him, (for he that saves not, when he may and can, kills) the question is, which think you may I do on the Sabbath day? Matthew, 9.12. He says positively, it is lawfull to doe well on the Sabbath-dayes. Probably, he first asked the question, and then resolved it himself.

V. 5. {with anger} Men when they have wrong done unto them, are angry; but with sinful affection: but Christ is angry without sin (as we should be) because he is angry only at sin. See Ephes. 4.26. Gregory expresses it well, sic culpam tuam insequor, ut te diligam, I so pursue (or punish) your fault, that I love you.

{stretch forth thy hand} See on Matt. 12.13.

{whole as the other} So Matt. 12.13.

V. 6. {Pharisees went forth} See on Matt. 12.14.

{how they might destroy him} See on Matt. 12.14. concerning this, they advised with the Herodians; see Matt. 22.16. but the more truth is opposed, the more it shines out.

V. 7. {multitude from Galilee} See Matt. 12.15.

V. 8. {Idumea} A country inhabited by the Edomites, the posterity of Esau, who was also called Edom, Jacob’s brother: it bordered on the land of Israel, to the southward.

{from beyond Jordan} That is, from those countries which lay from Jerusalem, beyond the river Jordan: See Matthew, 4.25.

{Tyre and Sidon} These were cities on the Mediterranean Sea, bordering on Galilee, to the west of Canaan. See on Matthew, 11.21.

{a great multitude} See on Matt. 12.15.

V. 9. {should wait on him} Should always be ready to receive him; in Greek, προσκαρτερῇ, the Syriac gives it, ut admoverent ad se navigium, that they might cause a ship to lie at anchor near the shore, to the end, that he might go aboard as occasion served, either to avoid the press of people, or cross the water: the word προσκαρτηρεῖν signifies so to continue with or by a person, or in some act, that one is always at hand, or ready thereto, Acts 1.14.———προσκαρτεροῦντες—τῇ προσευχῇ———continued in prayer: So Acts 2.46. προσκαρτεροῦντες———ἐν τῷ ἱερῷ———they continued dayly———in the Temple So Acts 6.4. Coloss. 4.2. τῇ προσευχῇ προσκαρτερεῖτε———continue in prayer.

{lest they should throng him} As Luke 5.1. see here verse 10.

V. 10. {he had healed many} See on Matth. 12.15. all that came to him to be cured, which were very many.

{pressed upon him} Rushed or fell upon him, thronging him.

{to touch him} See Matthew 22.21. Matthew 14.36. and Luke 6.19.

{as had plagues} Diseases, whereby God afflicts men, as it were correcting them with whips. The word in the original is εἶχον μάστιγας———had scourges, for μάστιξ is flagrum, flagellum a whip or scourge, which word is here used not without singular emphasis to teach us how to esteem and endure sicknesses, as the rods of our heavenly Father, whereby he chastens us, and humbles us to amendment of our lives, that we may not be condemned with the world. See 1 Corinthians 11.30,32. Hebrews, 12.5.6. &c.

V. 11. {and unclean spirits} In them, into whom they had entered: they who were vexed with unclean spirits.

{thou art the Son of God} See Matt. 8.19.

V. 12. {that they should not make him known} Jesus came into the world, that he might be known to the salvation of the elect; and it is life everlasting to know him (See John 17.3.) but he would not admit the testimony of unclean spirits: his doctrine and miracles sufficiently manifested him to the world; the truth needs neither lies, nor liars to support it. See on chap. 1.25. neither would he yet be manifested to those Gentiles, now about him; before he had made himself more known to the Jews, to whom he was sent.

V. 13. {goeth up into a mountain} Matt. 10.1. which mountain, it seems, was something near to the lake of Genezareth, see Mat. 5.1.

V. 14. {he ordained} Chose and appointed twelve to be conversant with him.

{twelve} See on Matth. 10.2. Luke 6.13.

{to preach} To Judæa first, and afterward to the world, chap. 16.15. as his calling them hereto shows their dignity, so also their duty; which was, first, to be with Christ, to learn and observe his holy will, and then to preach the same to others.

V. 15. {power to heal sicknesses, &c.} To the end, that such admirable power might be as a seal to their apostleship, for the confirmation of their doctrine.

V. 16. {Simon he named Peter} See on Matth. 10.2. Luke 6.14. and on John 1.41.

V. 17. {Boanerges} Βοανεργές. Syr. בני-רגשי benai-regeshi, filii fragoris, which being their mother tongue, in which Christ spoke; some think the name here used by the evangelist, to be corrupted Syriac; as but few words which are strangers to the Greeks, are uncorruptly written in their letters. The name is compounded (says Drusius, ad voc. N. T. com. 1.) of בני, sons, which they anciently pronounced bane, and רעם raham, (of רעם tonuit) as Psalm 77.18. קול רעמך kolrahamcha, the voyce of thy thunder; which the 70 give, as the evangelist here, βροντῆς: The Greeks wrote רעם-ργές, turning the last letter (ם) m, into (σ) s, as was usual with them. So bane, and reges (whose first vowel point, omitted) make banerges, whereof the Greek (near the sound of their βοῶν of βοάω) make Boanerges, and this בני-רגשי benai regeshi, is according to the Hebrew manner of speaking, put, thunderers; as they said also, בן-מות ben meveth, filius mortis, 1 Sam. 20.31. בן ברית ben berith, a son of the covenant, also a son of peace, that is, peaceable. Some think this name compounded of בני and רעש, commotus fuit, or רגש, ragash, strepuit. Christ thus named them, either because their voice should be heard in the world about, or because they should preach more powerfully or vehemently than others.

V. 18. {Thaddeus} He had three names, Lebbeus, Thaddeus, and Judas, See Matth. 10.3. Luke 6.16. by the two former he is distinguished from Judas the traitor.

V. 19. {Judas Iscariot} See on Matth. 10.4. and John 6.71: this distinguishes him from Judas the brother of James, mentioned Luke 16.16. Jud. 1.

{into an house} Or home. Into his house at Capernaum; Matth. 4.13. hither he came with his disciples, wearied with labor and travel, that they might breathe a while, and receive some food, and refreshment to repair and fit them to a future travail and ministration.

V. 20. {the multitude cometh together again} After he returned from the mount to the house, they presently flocked unto him.

{not so much as to eat bread} For the importunity of the multitude, desiring to hear, see him, and to have their sick healed.

V. 21. {his friends} οἱ παρ᾽ αὐτοῦ, they that were of him, Syr. אחינוהי, achienauhi, his cousins or kindred: it is of אח, ach, a brother, they so used to call kinsmen: now they that were distracted, or thought to be so, were to be provided for by their kinsfolk: we may not conceive, that all his brethren or kinsmen thus mistook him: for some of them, as James and John were his disciples, and better instructed.

{he is beside himself} God’s ministers are often censured thus; 2 Kings 9.11. Acts 26.24. 2 Cor. 5.13. therefore went they out from Nazareth, where his kindred dwelt, unto Capernaum, where Jesus now was, to lay hold on him, and carry him away from the multitude, that they might take care of him, as of a distracted man; for they did not yet all believe in him, John 7.5.

V. 22. {he hath Beelzebub} Syr. Beelzebub is in him: they could not for shame say he was mad, whose divine wisdom had so often convicted them, and put them to silence before the multitude; therefore they blasphemously impute that to the spirit of Satan; which was the work of God. See Matth. 9.34.

V. 23. {called them unto him} From them who thus murmured among the people, showing them, that he knew all that they had said, though they were bodily absent, which was an argument of his Deity.

{in Parables,} In similitudes taken from things more known and familiar to them.

{Satan cast out Satan} How can one devil have power to dispossess another? See Matt. 12.25,26.

V. 24. {if a Kingdom} If the people of an earthly kingdom be divided into factions, and intestine contentions. See on Matthew, 12.25.

V. 25. {if an house be divided} See on Matthew, 12.25. for as Gr. Nazianzen says, orat. 34. strife is ἀρχὴ λύσεως, the beginning of dissolution, the nerves and sinews of society, is happy concord.

V. 26. {if Satan rise up against himself} Unity is such a bond of society, that not so much as Satan’s kingdom can subsist without it. See on Luke 11.17:

V. 27. {into a strong man’s house} See on Matthew, 12.29. and Luke 11.21,22.

V. 28. {verily, I say unto you} Matth. 12.31.

{all sins shall be forgiven} They only are without hope of pardon, who do maliciously and constantly oppose Christ whom they know. See Hebr. 6.6. and 10.26. the sin against the Holy Ghost is duritia cordis, ad finem huius vitæ &c. Augustine ep. 50. hardness of heart, and impenitency unto the end of this life: understand it with resisting a known truth, out of destinate malice.

V. 29. {he that shall blaspheme against the Holy Ghost} He that contrary to the inward motion of his conscience enlightened by the Holy Ghost, and convinced of the truth of the Gospel, shall out of mere malice and contempt oppose it.

{is in danger} ἔνοχος ἐστι, that is, as the Syriac gives it, is guilty of, or liable to eternal damnation; τῷ ἀγῷ ἔνοχος, that is, execrable, devotus manibus, as Budæus interprets it.

V. 30. {because they said, he hath an unclean spirit} The evangelist shows the cause, of our Savior’s speaking here concerning the sin against the Holy Ghost, which the scribes and Pharisees here committed, by their willful and malicious attributing that to Satan, which they could not but know was the finger of God, and work of his Holy Spirit.

V. 31. {there came then} Matth. 12.46. then or therefore, because he spoke this, they thought him mad, as verse 21. and would pull him out of danger: the evangelist returns to the history begun, verse 21. they came to him as he was in this serious contest with the scribes and Pharisees.

{and his mother} Probably his unbelieving kindred, giving information of his danger, might persuade his mother to come with them, that they might thereby the more easily persuade Jesus to withdraw himself from the multitude. See on Matthew, 12.46.

{his brethren} By brethren the Hebrews understood all that were of the same stock and kindred, Gen. 13.8.

V. 32. {behold thy mother} See Matth. 12.48.

V. 33. {who is my mother? &c.} See on Matth. 12.48.

V. 34. {behold my mother} See on Matth. 12.49. the spiritual kindred ought principally to be accounted of. See Galat. 6.10. Psalm 16.3.

V. 35. {Whosoever shall doe the will, &c.} See on Matthew, 12.50.

CHAPTER 4

Verse 1. {He began again to teach} Matth. 13.1.

{by the sea side} The sea of Tiberias: See on Matthew 13.1.

{Sate in the Sea} In a ship which was put off a little from the shore.

{the whole multitude} See on Matth. 13.2.

V. 2. {many things in parables} See on Matt. 13.3.

V. 3. {a sower to sow} The same doctrine of the Gospel which is everywhere sowed by faithful ministers, has not the same success everywhere; God mercifully opening the hearts of some hearers, and justly hardening the hearts of others, so that the same word proves a savor of life to some, and a savor of death to others. This is the scope of this parable. See on Matthew, 13.3.

V. 4. {Some fell by the way side} See on Matth. 13.4.

V. 5. {on stony ground} See on Matth. 13.5.

V. 6. {Sun was up} See Matth. 13.6.

V. 7. {among thorns} Matth. 13.7.

V. 8. {on good ground} Matth. 13.8.

V. 9. {He that hath an ear, &c.} Matth. 13.9.

V. 10. {with the twelve} Matth. 13.10. These with others that followed him. The Greek words οἱ περὶ αὐτὸν often signify those that are addicted to a man as his followers or disciples. So it seems some other of his disciples, who were with the twelve apostles asked him the meaning of the parable, whether these were of the seventy disciples, as Euthemius, thinks, or others, it is not manifest.

V. 11. {Unto you it is given} Mat. 13.11. To you that fear God, I will interpret the parables: See Psalm 25.14. which not being unfolded are hidden mysteries.

{unto them that are without} To strangers, and such as are none of ours, 1 Cor. 5.12.

V. 12. {That seeing they may see} Matt. 13.14.

V. 13. {Know you not this Parable} This so much expressed in particulars, to make it more easy? How then will you understand the hardest?

V. 14. {He that soweth} For the meaning hereof; See on Matt. 13. from verse 18. unto the 24. verse.

V. 19. {The cares of this world} The unnecessary and distracting cares about secular affairs.

{and the deceitfulness of riches} 1 Tim. 6.17. In the Greek ἡ ἀπάτη τοῦ πλούτου so Hebr. 3.13. ἀπάτη τῆς ἁμαρτίας deceitfulnesse of sinne; and so 2 Thes. 2.10. he speaks concerning the secret and undiscerned working of Antichrist ἐν πάσῃ ἀπάτῃ τῆς ἀδικίας, with all deceiveablenesse of unrighteousnesse: whence we may conceive the sense of this place to be, that riches are to men of this world, a snare, 1 Timothy 6.9. stealing on, and beguiling their souls, who love and trust in them so, as to carry them away from God, and true care of salvation.

{of other things} About other things.

V. 21. {to be put under, &c.} Matt. 5.15. The light of knowledge is given to edification of ourselves and others, See 1 Cor. 12.7.

{a bushell} The word in the original, may signify a less measure.

V. 22. {for there is nothing} Matthew, 10.26. See on Luke 8.17.

V. 23. {He that hath an ear} So verse 9. Here repeated to intimate our extreme dullness, and negligence in hearing the word of Christ.

V. 24. {Take heed therefore what ye hear} βλέπετε, properly see; but here, take heed, or be very careful: three cautions are very necessary in hearing; take heed; first, whom you hear; hear not Satan’s seducing ministers. See Deuteronomy 13.3.8. Jer. 23.16. Matt. 24.23.26. It is very dangerous to listen to the tempter, Matt. 24.24. Secondly, Take heed what you hear: sin first entered by the ear, when the woman would hear the tempter’s delusions; and yet evil words corrupt good manners, 1 Cor. 15.33. Thirdly, take heed how you hear: See Luke 8.18. For the word of God is powerful, Hebr. 4.12. it cannot be inactive, (See, Isai. 55.10.11. Deuteronomy 32.1. &c.) but will be either a savor of life unto life, or a savor of death unto death, 2 Cor. 2.15,16. every sermon you hear, carries you some steps on your way, to heaven, or hell; it highly concerns you to take heed how you hear.

{With what measure you mete} Matt. 7.2. The more use we make of God’s ordinances, the more grace God will give us; or as you deal with others, so shall it be dealt with you.

V. 25. {For he that hath} Matt. 13.12.

V. 26. {So is the Kingdom of God} God does as it were, sow and reap in the church though men observe it not so: but look on the work of the ministry as on some effect of second causes; not considering the ordinance and power of God therein, which is the reason why so few profit thereby.

V. 27. {and should sleep} Though he seems not to regard or look after the seed sowed; or though the seedsman’s the minister’s work cease, when he has done his part.

{he knoweth not how} It is the minister’s part to sow with all diligence, and leave the success to God: for that secret power and providence whereby the seed comes insensibly to blade and ear, cannot be discerned by man, only it is known by the fruit and effect, as they say, non in fieri, sed in facto esse, grown, not growing.

V. 28. {of herself} By a certain power implanted in the creature (by that omnipotent word of God, who said at first, fiat, let it be so) whereby it moves or alters itself, by a natural course without man’s help, See Gen. 1.11.

V. 29. {fruit brought forth} παραδῷ ὁ καρπὸς, this substantive being of the nominative case, it appears that here is an Hebraism, as if it were said, according to the signification of verbs in Hithpael (in which they signify, actionem ejusdem in se ipsum) when the fruit has given, or produced itself. Euthymius well interprets it, cum maturuerit, when it is grown ripe.

V. 30. {whereunto shall we liken} Matt. 13.31.

V. 31. {is less than all the seed} Christ would hereby show, that of small beginnings God effects admirable things in his church, which shows the greatness of his power above man’s.

V. 32. {it groweth up} Matt. 13.32.

V. 33. {many such Parables} Matt. 13.34.

{as they were able to beare it} According to the capacity of the hearers: for hearing is here put for understanding; as, 1 Corinthians, 3.1. So Christ accommodated his discourse to the present hearers’ apprehensions: as, John 3.12. which he well knew.

V. 34. {he expoundeth all things} ἐπέλυε, he dissolved, or opened by explication. See the like phrase, 2 Peter, 1.20.

V. 35. {and the same day} Matt. 8.23.

V. 36. {they took him} They carried him away, setting sail, or rowing, and putting off from the shore: for he had preached, being aboard the ship all this while, v.1.

{as he was in the ship, &c.} He had no rest, nor refection all the day, and departed at even, without going ashore again at that time.

V. 37. {there arose a great storm} See on Matthew 8.24. Luke 8.23.

V. 38. {asleep on a pillow} He thus seemed to leave them to hazard, that they might learn πειρασμὸς φέρειν, to bear temptations; says Theophylact, had he waked, either they would not have feared, or prayed: he permitted them to this fear, to awaken their devotion by his sleeping: that they might in the issue, be more sensible of his power, commanding sea and winds.

{carest thou not that we perish?} This spoke they out of their fear and infirmity: it is true, the humanity sleeps; but, the Deity, (which keeps Israel) neither slumbers nor sleeps.

V. 39. {rebuked the wind} See on Mat. 8.26. ἐπετίμησε, it is an Hebrew manner of speaking, as Psal. 106.9. ויגער בים jighe bar bejam, he rebuked the sea: the 70. give it in the word here used ἐπετίμησε, &c. (See also Nahum 1.1.4. Zech. 3.2.) The Syriac interpreter gives repressit ventum, he repressed the wind. The word signifies a vehement rebuking, (such as is oftentimes joined with interminations and threatenings, in case the rebuked obey not) or charging, with threatenings, as Mat. 12.16.

{and said unto the sea, peace, and be still} σιώπα, peace; this is his word of rebuke: Syr. זגיר zegir, their זגר zeghar imports, increpavit, or silentium imposuit; as it were with threatening words: in which sense they seem to use their גער g’bar 1 Tim. 5.1. he stills the raging of sea and winds. See Psal. 107.29. this shows the Deity of Christ: he but speaks to the deaf sea and stormy winds, and they obey him: he speaks to the dead, and they hear him: more deaf than sea or dead men, are obstinate sinners who cannot hear and obey Christ, so long crying to the turbulent railers, and seditious quarrellers, peace, and be still.

{there was a great calm} This present calm shows the presence of the Lord of the creatures; naturally the sea rages long after the wind flats; but here it was presently smooth and calm.

V. 40. {that have no faith} That is, firm confidence in my power and providence, which sleeps not, Psal. 121.4.

V. 41. {feared exceedingly} Because he did not appease and rule the waters, as Moses with a rod; or as Elias Jordan by prayer: 2 Kings 2. nor with the ark, as Jeshuah; Joshua 3. he seemed to them ὑπὲρ ἄνθρωπον, above, or more than man; therefore they feared his presence, whom they had not as yet duly understood, or observed with due reverence of such a Majesty present. See Math. 8.27.

CHAPTER 5

Verse 1. {They came over} Mat. 8.28.

{of the Gadarenes} Gergala and Gadara: were near; and the coast named from either: this was a city of Arabia, over against Tiberias and Galilee. (Luke 8.26.) beyond Jordan, joined to mount Gilead; or Galaad (Jer. de loc. Hebr.) in the lot of the tribe of Manasses: Joseph de bel. Jud. l. 3. c. 2. calls it Gadarida. Suidas says it is the same which was called Antioch, and Seleucia. See on Luke 8.27.

V. 2. {with an unclean spirit} ἐν πνεύματι ἀκαθάρτῳ in an unclean spirit: it is an Hebraism signifying, with, or by. See Exod. 6.6. I will redeem you בזרוע bizroah &c. in a stretched-out arm: that is, with or by, &c. Here it may import that the spirit held him fast, as it were locked up, and bound. Mat. 8.28. Two are mentioned: but it seems this here, was the most notorious; and so he only named.

V. 3. {among the tombs} See on Matthew 8.28. and on Luke 8.27.

{no man could bind him} No man could keep him bound, with whatsoever they bound him: as verse 4.

V. 4. {plucked asunder by him} See on Mat. 8.28.

V. 5. {night and day} So importunate a tyrant is Satan where he gets dominion: so torments he the damned souls. Rev. 14.11.

{in the mountains and in the tombs} They had their tombs generally in mountains, or desert places Gen. 23.9,10. 2 Kings 23.16. not in the cities; perhaps lest they should be defiled by touching them: See Numb. 19.16. Great families had the more large and stately tombs, hewed out of rocks, or built up and arched with stone or brick, so that they might receive many bodies.

{crying and cutting himself} Crying, he was terrible to others passing by him; cutting or beating himself with stones, he was cruel to himself: so wretched a slavery it is, to serve Satan, whose only delight is to make us hurt ourselves and others: consider this, you that take pleasure in sin. See Rom. 6.12.16.

V. 6. {and worshipped him} A great token of Christ’s divine power, that the very devils are in subjection to him, or that he should suffer any man in his power, to worship him.

V. 7. {What have I to do with thee} See on Mat. 8.29. Because the disciples in the ship doubted saying, what manner of man is this? here is a more evident testimony of his Deity, from the very enemies, the devils: Theophylact, mark how inconsistent Satan’s words and actions are; he worships him, and yet asks what he has to do with him?

{I adjure thee by God} So said the high priest, Mat. 26.63. the meaning of this place is: I desire you to swear to me by God, that you will not torment me. So Luke 8.28. I beseech thee torment me not. See 8.29. in which sense it was common in fear or danger to desire to be secured by the oath of him that had power over them: so said Rahab to the spies; Joshua 2.12. swear unto me by the Lord, I pray you, because I have shewed you mercy. See Genesis, 21.23. & 25.32. Jud. 15.2. 1 Sam. 30.15. Satan here knowing that his petition was neither of merit nor power, he interposes the name of God, hoping thereby to prevail.

V. 8. {For he said} Or, for he had said: Christ’s bidding him go out, was the cause of the adjuration: verse 7. It is the devil’s torment to be cast out of possession, where he thought all his own: the kingdom of Christ is his torment, whose only pleasure is to destroy bodies and souls.

V. 9. {What is thy name} Christ asks his name, to show the greatness of the possessed’s misery, and wonderful delivery; not that Christ might inform himself, but that the standers by might know their multitude. Theophylact, Euthymius, &c.

{my name is legion} A great multitude, like a Roman legion of soldiers. See on Luke 8.30.

V. 10. {He besought him} Either the chief devil there present, or else the man overmastered by the spirits, and causing this petition to be uttered by his voice.

{out of the country} Not that Satan loved one country better than another, who hates all mankind; but that he desires to be there where corruption of manners, ignorance of God, and contempt of his word and ordinance, gives him greatest hope of destroying souls.

V. 11. {nigh unto the mountain} This country is for the most part hilly; for the mountains of Galaad run through it. See on verse 1.

V. 12. {All the devils besought him} Which were in the possessed.

{send us into the swine} This shows, as Satan’s malice, who will be hurting beasts, rather than not hurt at all; so under what restraint his fiercest malice is, who cannot meddle with the meanest beast, without leave of God first obtained. See Job 1.10.

V. 13. {Forthwith Jesus gave him leave} Among many other reasons, this was one, to show the power of Christ in saving this man from the possession and tyranny of so many devils as appeared, so quickly precipitating a numerous herd of swine into the sea: that the devils are presently heard, and God’s servants sometimes long delayed, and sometimes obtain not what they ask at all; shows that God sometimes grants in judgment, and denies in mercy, or delays that which he will give, to our greater advantage.

{down a steep place into the sea} Strabo says, l. 16. that in Gadaris there is a lake of water so bad and unwholesome, that if the beasts drink thereof, they lose their hair, hoofs, or horns: the herd running here violently down, show that Satan would have so driven this man, had not God restrained Satan, and preserved the man, to become such an admirable instance of his mercy: mark how God’s gracious providence watches over men, whom he might seem to have given over to utter destruction: who could seem more desperate than this wretched soul, with a legion of devils in him? What could Satan seem to himself more secure of, out of hell? Yet God even then had such a merciful care of him, as to limit Satan’s power, that he might reserve him then to be pulled as a brand out of the fire when his conversion might best serve to advance God’s glory; trust in God, and despair not, you afflicted souls, whatever you suffer for the present: God has an eye toward you, and even then preserves his elect, when Satan thinks he is most secure of their destruction.

V. 14. {They went out to see} Possibly the thing seemed incredible to them; or they desired to see him who had done so admirable a work; or that they might entreat him to leave them: as, verse 17. See on Mat. 8.33. and Luke 8.34.

V. 15. {they come to Jesus} Mat. 8.34. They come to Jesus, that he might go from them: how much better affection did the Samaritans show toward him? John 4.40.

{clothed and &c.} See on Luke 8.35. The devils made him tear his clothes, and go naked, to add his misery, by depriving him of the comforts which God had given men therein. See Luke 8.27.

V. 16. {told them how &c.} They told those who came out of the city to see what was done, how Jesus by his word and command only, drove out a legion of devils, out of the man who had so long infested that way; and also, what became of the herd of swine.

V. 17. {to pray him} That they entreated, shows that they were afraid of his power, and their own further loss of secular things: they feared (says Theophylact) μήποτε καὶ μεῖζόν τι πάθωσι, lest they should suffer something greater; too many love their swine better than Christ, and more fear temporal losses than eternal loss of body and soul: hence it is that too many fear men, more than God. See on Mat. 10.28.

V. 18. {that he might be with him} Fearing lest the devil in Christ’s absence should repossess him: he is of a contrary affection to the Gaderens: so the same sunbeams soften wax, and harden clay.

V. 19. {go home and} See on Luke 8.39. He would fain have attended Jesus still; partly in thankfulness, as Euthymius notes; partly for fear of repossession; as, verse 18. but Christ sends him home, who often directs us to something better, than that we well desired. See Acts 16.6,7.

{and tell how great things} Though Christ repulsed of the unworthy Gaderens, did according to their merit, desert them; yet in his invincible mercy, he left them not without one messenger who could, out of sufficient experience, preach unto them the omnipotency and mercy of Christ: neither can we reasonably conceive, that Jesus sent him away before he had also instructed him in the Gospel, for his own conversion and others: therefore he sat at Jesus’ feet, Luke 8.35. and this was the greatest mercy which God had showed him.

V. 20. {and began to publish} Here appears the admirable power and mercy of Christ, who made a preacher of so wretched a vassal of Satan: he that thus changed him, gave him this ready obedience: so following his own works to their consummation.

{all men did marvell} All that heard what Christ had done for this man: this admiration, possibly, was a previous disposition to their faith in Christ; for, very probably, they so admired, as to praise and applaud the goodness of God by Christ showed unto infirm and wretched men; as afterwards when he came through Decapolis, c.7.31,32. &c. in which region was the country of the Gadarens. Plin. l. 5. c. 18.

V. 21. {passed over again} Into Galilee, where many had seen his former miracles.

V. 22. {One of the rulers of the synagogue, Jairus &c.} The congregations were not without some government: for in every synagogue, it appears there were some rulers: anarchical parity is, a late sprung up mushroom. See on Mat. 9.18. and on Luke 13.14.

{fell at his feet} Mat. 9.18. This was an effect and sign of his faith in Christ, and tender affection to his child, whose life he so submissively begged on his bended knees; this posture characters this man, humble, and modest, and much unlike the insolent Pharisees: Christ bestows his favors on the humble.

V. 23. {lieth at the point of death} Or in extremity; or is at the last gasp, Mat. 9.18. he says, she is even now dead: but, it seems it was after his servants had told him so, verse 35.

{come and lay thy hand} See on Mat. 9.19. here was faith, in that he believed that only by laying on his hand, Christ could heal, or recover his child, in a condition so extreme, and as to man, hopeless; but not without much infirmity in which he desired a bodily presence, not knowing or acknowledging his divine power everywhere present, and able to relieve the distressed; as it seems the centurion did. Mat. 8.8. yet he who breaks not the bruised reed, neither quenches the smoking flax, Mat. 12.20. would go along with him and raise his dead child.

V. 24. {and thronged him} Many following with eager desire to see the miracles, pressed upon him.

V. 25. {which had a bloody issue} Or being in an issue. See on Mat. 9.20.

V. 26. {had spent all} Coming into a double misery, of being sick and poor, she came by this means to a double happiness, health of body and soul, verse 34.

{grew worse} Going to the worse; more weak by sundry medicines; physic, like good counsel, leaves them more incurable, whom it recovers not; this shows, as her desperate condition; so the absolute power of Christ in this miracle: there is no malady so deplored, and desperate that Christ cannot cure it.

V. 27. {when she heard of Jesus} That is, the miracles which he did, beyond all power of man.

{she came} After she began to despair of help by physicians, then she comes to Christ; then nearer health, when (in respect of man) she seemed furthest from it: God does most readily help the most helpless; so when men under sail lose sight of the land, they are fain to look up to heaven for stars to sail by; which may probably be the reason why God in his divine wisdom, takes away from the distressed, the ordinary means of help, or makes them effectless, that he may force them to look up to, and to seek to him for help and comfort, which they cannot have from second causes. See Hos. 5.15.

V. 28. {if I may but touch his clothes} See on Mat. 9.21.

V. 29. {she felt in her} Knew, verse 33. she felt in herself a sudden and manifest change, in her present recovery of health and strength restored, which her long and grievous infirmity had before taken away.

{that she was healed} See on Mat. 9.22.

V. 30. {knowing in himself} That is, he knowing what miracle he had wrought: she thought she had obtained this favor which Christ knew not of; it was not meet she should go away with that error; neither that God’s glory in this miracle should be obscured: therefore he asks who touched him; as she knew she was healed: so Christ knew that his power had healed her.

{virtue had gone out of him} As light or heat, goes out of the sun, not by diminution of the cause, but by production of the effect: so power went out of Christ; yet ὀμείωτος μένουσα, the same remaining in Christ undiminished: as Theophylact expresses it.

V. 31. {his disciples said} Not knowing the present miracle, nor what Jesus meant hereby. For it was an expression as unusual, as was the cure, which the disciples yet knew not of.

{sayest thou who touched me?} Among this multitude thronging him, he distinguished this one, whose faith touched him: nothing is hid from him.

V. 32. {He looked round about to see} This he did, that she might voluntarily confess the benefit she had received, to God’s glory, and the confirmation of Jairus and others’ faith; not that he was ignorant who, or where she was.

V. 33. {fearing and trembling} ὡς κλέψασα τὴν ἴασιν, says Theophylact, as, having stolen a cure. See Luke 8.47.

V. 34. {thy faith hath made thee whole} To the commendation of the effects of faith, he says, thy faith hath healed thee, when it was his power which healed her: so faith saves not by any merit of faith, but by his merit whom faith apprehends.

{go in peace} This is a form of blessing; mark here, unto what true happiness, bitter, desperate, and long afflictions bring God’s children, to whom such bitter means are sanctified.

{be whole of thy plague} Or continue whole: as, Dan. 1.21. let it not return on you: for she was healed before Christ spoke: of thy plague, that is, your infirmity, as Euthymius well interprets. See on chap. 3.10.

35. {from the ruler} From his house; properly, not from him, but to him; for he was now with Christ. So the Syriac expresses it, from the rulers house; which manner of speaking the Latins also used,——à fratre quæ egressa est meo. Ter. Phorm. that is,——out of my brother’s house.

{why troublest thou the Master} To go to your house, for she is dead. They thought of Jesus as of some excellent physician, who could cure the disaffected living, but they thought her past cure who was dead; they knew not that the Lord of life was present.

V. 36. {be not afraid} As if I could not raise your dead to life again; which you shall see done.

{only believe} Have confidence that I both can and will relieve you: thus he comforts him, and cherishes his weak faith.

V. 37. {save Peter, and James, and John} Luke 8.51. These only he admits. Mat. 17.1. they were unworthy to see his power, who disbelieved and derided truth, as the wicked Jews did.

V. 38. {them that wept and wailed greatly} This also sets off the excellency of the miracle, in that there was no hope of life left in her to man’s judgment: only the Lord of life could help here.

V. 39. {The damsel is not dead} See on Luke 8.52. mortua est vobis, mihi dormit, Jerom. She is dead to you, but only sleeps in respect of my power: for the Lord of life could as easily awake her from death, as sleep.

V. 40. {they laughed him to scorn} Being assured that she was dead. Luke 8.53.

{But when he had put them all out} Such as mock and scorn Christ, are unworthy to be witnesses of his mercy.

{and them that were with him} The three disciples mentioned, verse 37. who were enough to witness the truth: the rest of the Jews he left without: as, for their unworthiness, so for his avoiding ostentation.

V. 41. {Talitha cumi} These are Syriac words, which the evangelist retains and interprets; טלית קומי To show that Christ spoke in their then vulgar tongue: not as exorcists whispering or muttering strange and unknown words, but speaking plainly to express his divine power, able to raise the dead to life.

V. 42. {Straightway the damsel arose} That quickening voice, (John 5.28,29.) recalled her soul. See Mat. 9.29. See on Luke 8.55.

V. 43. {Something should be given her to eat} To show that she was not only revived; but also fully recovered. So Luke 8.55.

CHAPTER 6

Verse 1. {He went out from thence} Mat. 13.54.

{into his own country} Nazareth, where he was bred: as, verse 3. not Bethlehem where he was born.

V. 2. {From whence hath this man} See on Mat. 13.54.

{What wisdom is this?} That is, whence is this wisdom? Whence has this man this wisdom? As, Mat. 13.54. the expression of their doubt is not improper, considering that the fountain whence wisdom is, shows what it is. See Jam. 3.15,17. Mat. 21.25. if it be from above, from heaven: it is good, holy and happy: but if of men, earthly, sensual, devilish.

{even such mighty works} δυνάμεις, They mean such admirable works, as spoke him more than man.

{are wrought by his hands} That is, by him, as Vatablus interprets: hands are put for power sometimes: as Psal. 28.5. & 19.1.

V. 3. {Is not this the carpenter’s son?} See Mat. 13.55,56.

{are not his sisters} After the manner of the Hebrews, who by brethren and sisters understand, all their kinsfolk.

V. 4. {A Prophet is not without honour} See on Mat. 13.57. and on John 4.44.

{but in his own country} He may possibly be dishonored elsewhere, but for the most part, his own country affords him least honor.

V. 5. {Not many mighty works} See on Mat. 13.58. Not because he was infirm, but because they were unbelieving, as Theophylact well notes: he would not there do many great works, which must have been to their further condemnation, he could not, that is, they were not capable.

V. 6. {And he went round about} Mat. 9.35. Luke 13.22.

V. 7. {and he calleth} Mat. 10.1.

{over unclean spirits} To cast them out of the possessed: lest men should contemn the preaching of obscure and unlearned fishermen, he furnishes them with this power, for the confirmation of their doctrine.

V. 8. {that they should take nothing} Nothing to hinder them: otherwise we must know, this precept was peculiar to them and binds us not from making necessary provisions for journeys, no more than the command in the next place binds us: he would teach them says Theophylact, contempt of money, and riches, τὸ ἀφιλοχρήματον, that is, ἀφιλοχρηματίαν.

V. 9. {but sandals} These were instead of shoes, being only a pair of soles, bound to, or buckled over the foot, which were, and are still in use, in hot and dry countries.

{not put on two coats} That is, they should take no change of garments with them to trouble them, or hinder their work of preaching the Gospel.

V. 10. {there abide} See note on Matth. 10.11. and Luke 9.4. lest they should seem inconstant for their ease, or bellies’ sake.

V. 11. {Whosoever shall not receive you} Mat. 10.14.

{shake off the dust} Acts 13.51. Luke 9.5.10.

{more tolerable for Sodom} He does not say, tolerable, but more tolerable: to show, that as there are degrees of sins, so shall there be of punishments: and that the Lord is a severe revenger of the contempt and neglect of his word and ordinance, as appears in the example of Sodom, on which, as Salvian says, he sent down gehennam è celo. lib. 1. de gub. Dei. Hell (that is, showers of fire and brimstone) from heaven. 2 Pet. 2.6. Gen. 19. and again, 4. He says the Sodomites were less damnable, than those who neglect the Gospel.

V. 12. {preached that men should repent} So John Baptist preached, Mat. 3. So Christ, Mat. 4. Repentance is the key of Christ’s kingdom, as has been noted.

V. 13. {they cast out many devils} As occasion was presented by them who brought the possessed to them, or as they otherwise met with them.

{and anointed with oil} Jam. 5.14. Though the evangelist in his usual way of brevity, mention not Christ’s command to the apostles, to anoint with oil: yet is it more than probable, that Christ did so command them, else they would not have done it. This might then be used as a symbolum and pledge of the divine grace, by the power whereof, they healed: and principally to strengthen the faith of the sick, whose common error is, so much to depend on second causes, that they can hardly believe they can be healed, without the concurrence and use of some such outward means, as they fancy: which we see in Naaman, 2 Kings 5.11. and many others. Therefore oil being in great use, specially in those countries (though Christ had neither furnished them with the art of physicians, in the use of ordinary and natural means, but the power of doing miracles, by extraordinary and supernatural virtue; neither might they so use any external means, whereby to obscure the evidence of Christ’s power given them to heal) yet thus would Christ comply with the infirmity of some, and exercise the faith of others, who should see such admirable effects of means so weak; so says Jerom, infirmitatem fidei virtute corroborat, he strengthened the infirmity of faith by his power: they who now use oil, anoint their sick, and make it a sacrament, should first consider, and show us where Christ instituted it for a sacrament (for that appertains to him alone) next, if they pretend from that of Saint James 5.14. let them either show us the like effect following, as is here specified, and whereof the apostle speaks, verse 15. and the Lord shall raise him up, or show us cause, why a now naked and effectless sign should be used, and outlive the gift of healing in the church: or why they commonly use it where their sick are past hope of recovery.

V. 14. {Herod heard of him} See on Mat. 14.1. The Gospel comforts the godly, but vexes the wicked.

{was risen from the dead} See on Matth. 14.2. and Luke 9.7. So wretched was the conscience of this wicked man, ὥστε τὸν νεκρὸν φοβεῖσθαι says Theophylact, that he feared a dead man.

{mighty works} The power of working miracles. Possibly he might hear that John Baptist in his lifetime did no miracles, but that he might now, being (as he supposed) come again from the dead.

V. 15. {It is Elias} See on Mat. 16.14. and on Luke 9.7.

V. 16. {John whom I beheaded} Caused to be beheaded: See on Mat. 14.2. Luke 3.19.

V. 17. {Herod had sent forth} See on Mat. 14.3. Luke 3.19.

V. 18. {It is not lawful} Levit. 18.16.

V. 19. {a quarrel against him} Or an inward grudge, and therefore watched opportunity to be revenged. The Syriac gives it, impugnabat eum,——but the Greek word ἐνέχω here and elsewhere used, is of more emphatical signification than either, to have a quarrel against, or to oppose or have a controversy with one; it signifies immineo: so Luke 11.53. the scribes and Pharisees began δεινῶς ἐνέχειν, graviter imminere, it expresses some imminent mischief; or at least a desire or watchfulness thereto, a readiness to revenge, and expectation of every occasion thereto.

V. 20. {feared John} See on Mat. 14.5.

{heard him gladly} The tyrant was contented to hear God’s word; that at least he might seem holy, but the seed fell upon stony ground, and so quickly wilted away, whatever fair shows it made at first, when the hypocrite, heard John, and thereupon did many things accordingly, as here.

V. 21. {a convenient day was come} See on Mat. 14.6. This day was fitting to Herodias’ malicious designs; when wine and luxury would make them daring to any mischief: mark how vigilant malice is.

V. 22. {the daughter of Herodias} Which Herodias had not by this Herod Antipas, but by Philip his brother: Josephus calls her Salome. See on Mat. 14.6.

{danced} See on Mat. 14.6.

{pleased Herod} See on Mat. 14.6.

V. 23. {he sware unto her} See on Mat. 14.7.

{unto the half of my kingdom} This was spoken to assure her of obtaining that which she would ask, supposing she would ask much less; here is a shameful example of a debauched prince, not only giving so dishonorable a pattern of imitation to his family, and subjects; but also so evident a testimony of his own levity, and precipitate dotage, in his making so improportionable and indefinite a promise, to so unworthy a merit: mark the injustice of the wicked; John preached to save Herod’s soul; that was valued so much worse than nothing, that it was requited with death: an immodest dancer, for pleasing an intemperate company, is thought worthy of great reward.

V. 24. {she went forth} To consult with her mother: it seemed the women sat not then at table with them.

V. 25. {I will that thou give me} Seeing you have given me a free choice, I desire only that you give me, &c. so had Herodias instructed her in her own bloody arts: so quickly do children learn their parents’ evil qualities: evil, to which corrupted nature is prone, is easily learned, but any good, hardly.

V. 26. {exceeding sorry} In appearance at least. See on Mat. 14.9. possibly he might be sorry for fear, as ver. 20. and Mat. 14.5. it is manifest that when he would have put John to death, he feared the multitude, because they counted him as a prophet.

{for his oaths sake} See on Mat. 14.9.

{which sate with him} See on Mat. 14.9.

V. 27. {sent an executioner} Or one of his guard: the word signifies one that bears a dart; and the king’s guard was so called, because they did bear darts: others say they were called so, because they did cut off men’s heads with a sword.

{and beheaded him} See on Mat. 14.10.

V. 28. {The damsel brought it to her mother} See on Matthew 14.11.

V. 29. {and laid it in a tomb} See on Mat. 14.12.

V. 30. {And the Apostles} Luke 9.10. It may be they were afraid at the tidings of John’s death, and dared not preach abroad any longer, but came back to Christ, as to tell him what they had done, so to know what they should do. See on Mat. 14.12; There John’s disciples relate their grief and loss, to Christ; here the apostles give Christ an account of their embassy: so rivers return to the place whence they went out. Jerom. Eccles. 1.

V. 31. {Come ye yourselves} Having dismissed the people, he retires with his apostles.

{apart into a desert place} To refresh yourselves after your travel.

{and rest awhile} So had Christ a tender respect to their infirmity, that by a little rest, they might be enabled to their future ministry.

{no leasure} Or fit opportunity; as verse 21.

V. 32. {departed thence} See on Mat. 14.13.

V. 33. {ran on foot} Ran on foot together. See on Mat. 14.13.

V. 34. {was moved with compassion} See on Mat. 9.36.

V. 35. {The day was now spent} See on Mat. 14.15. and on Luke 9.12.

V. 36. {send them away} See on Mat. 14.15.

V. 37. {give ye them to eat} See on Mat. 14.16.

{shall we go and buy} This is a kind of distrustful speaking, of a thing which they conceived impossible, or very difficult. So Numb. 11.21,22.

{two hundred penny-worth of bread} Which according to the value of their penny, is about twenty-five crowns, six pound five shillings; the Roman penny being seven pence halfpenny. See Mat. 18.28.

V. 38. {how many loaves have ye?} See the same history. Mat. 14.17. &c. Luke 9.13. John 6.9. He asks not this as if he were ignorant, but to make them the more sensible of the following miracle; having before surveyed their slender store, and greatness of the multitude, so that they might evidently perceive, in this defect of natural means, a divine hand and power of God supplying them.

V. 39. {by companies} Word for word, by banquets, banquets after the manner of the Hebrews, who have no distributives: as, chap. 6.7. now he calls the rows of them that sat, banquets. See on Mat. 14.19. and on Luke 9.15. John 6.10.

V. 40. {Sate down} Fell down. The word ἀναπίπτω here used, in Gospel phrase is commonly put for recumbere, or decumbere, which was according to their custom, lying down, according to our manner, sitting down to eat.

{in ranks} The word signifies, the beds in a garden: by beds, and beds; that is, they sat down in rows one by another, as beds in a garden.

V. 41. {looked to heaven} See on Luke 9.16.

V. 42. {were filled} See on Mat. 14.20. and on Luke 9.16. John 6.12.

V. 43. {twelve baskets full} Elias was miraculously fed at Sarephath, but we read of no remains: Moses fed Israel with manna, but the worms ate the remainder: but Jesus as the Lord of the creatures, καὶ περιπλεύειν ποιεῖ says Theophylact, makes it superabound in the remainder.

{of fragments} Of broken bread and fish.

V. 44. {about five thousand men} See on Mat. 14.21. Luke 9.14. John 6.16.

V. 45. {to the other side} Over against Bethsaida, but on the same side of the water; for the the lake was crooked. See Matthew 14.22.

{unto Bethsaida} Or, over against Bethsaida.

V. 46. {When he had sent them away} That is, the people, verse 45. for his disciples were gone before; and he stayed some time after, to dismiss the people.

{into a mountain to pray} See on Mat. 14.23. Luke 9.18. John 6.15. Prayer requires quiet: Theophylact.

V. 47. {When even was come} See on Mat. 14.23.

{ship was in the midst of the sea} See on Mat. 14.24.

V. 48. {toiling and rowing} A lively image of the church, tossed to and fro in this fluctuant world.

{About the fourth watch} See on Matth. 14.25. near day; for it was the fourth and last watch of the night. So does Christ oftentimes prove the faith and patience of his, with long trials.

{would have passed by them} Seemed to them as if he would have passed by them.

V. 49. {a spirit} φάντασμα, an apparition; as Mat. 14.26. a spectrum δόκησις διανοίας Suid. such as we seem to see in dreams.

V. 50. {He went up unto them} For their better security, and that he might show himself present, which in their fear they could not otherwise have easily believed.

V. 51. {beyond measure} Because they saw the wind obey him, and the sea calmed.

V. 52. {considered not the miracle} These miracles seemed new and strange unto them, because they had not well considered the former.

V. 53. {When they had passed over} See on Mat. 14.34.

V. 54. {Straightway they knew him} See on Mat. 14.35. Christ being rejected in his own country, and arrived suddenly among them of whom he was not expected, is received to their great profit.

V. 55. {ran through that whole region} That is, the people of those parts, everyone gave knowledge to his friends, who were sick and infirm, that Christ was come, to the end that they might bring their sick, or come to Christ to be healed. See on Mat. 14.35.

{to carry about in beds} See chap. 2.4. they carried them about, as they had intelligence of the place where Jesus was, until he had healed them.

V. 56. {into their streets} Into their markets, open places and ways; presuming that Christ would be entreated to cure them; who only with his word could do it.

{border of his garment} See on Mat. 14.36.

{as many as touched him} As many as touched Jesus, or the hem of his garments: they touched it for his sake, by whose power they hoped for health.

{were made whole} See on Mat. 14.36. They who withal believed in him; otherwise it would nothing advantage them to touch his sacred body: so did they who struck him, bound him, scourged, crucified him, all this but further condemned unbelievers: the main is faith in Jesus; so they who now touch him, are saved no less than these were.

CHAPTER 7

Verse 1. {Then came the Pharisees} Matthew 15.1. συνάγονται, were congregated, as the Syriac gives it: they came together with one consent: so that howsoever some more perniciously active than others might call them together, yet they well knew each other’s mind, and willingly came together, to take counsel against Christ.

V. 2. {eat bread} Bread, after the manner of the Hebrews, imports any kind of meat. See on Luke 11.3. and Luke 14.1.

{with defiled hands} κοιναῖς χερσὶ with common hands, for the Pharisees would not eat with unwashed hands, supposing themselves defiled by touching of that which was (not sacred or) common. See Mat. 15.11,12.

V. 3. {oft} Or diligently, as they who wash by rubbing their hands with water, Greek πυγμῇ which the Syriac gives דבטי לאית dabberi loith, it comes of the Hebrew among other things, signifying neglexit: and in the Syriac by an antiphrasis בטל is cura fuit, curavit solicitus See chap. 4.38. Rom. 12.17. 2 Tim. 2.15. Luke 10.34. so also בטילאת batilaith, diligently, carefully, curiously; as, Luke 1.39. Theophylact interprets, πυγμῇ by ἄχρι τοῦ ἀγκῶνος, up to the elbow: an expression taken from common use of those who tuck up their clothes to the elbows, that they may wash vessels clean; with so much care did the superstitious Pharisees observe traditions of men: so little caring for the commandments of God.

{holding the traditions} Observing diligently κρατοῦντες with might and main, holding fast concerning traditions, see note on Mat. 15.2,3.

V. 4. {from the market} Or any other civil affairs; they would not eat, before they had washed themselves, lest they should be defiled by commercing with strangers: See John 18.28. into the market usually came men and women of all conditions and qualities, holy and profane, pure and defiled, yea and Gentiles as well as Jews; therefore they thought it an high point of their religion (who might be defiled by touching anything unclean) to wash before they (coming from the market) might eat, lest themselves becoming unclean, by touching anything unclean, should defile themselves and their meat, and so become abominable; such snares had the scribes and Pharisees laid upon the ignorant people’s consciences.

{the washing of cups} By these words, are understood all kinds of vessels which are appointed for ordinary use.

{pots} Sextarius is about a pint and a half, with them ordinary drinking pots or cups.

{tables} Or beds. Couches, or pallets, on which they lay, or used to dine, or sup on, κλίνη a bed, τρίκλινον, triclinium, by which was signified either a lodging chamber furnished with three beds, or three couches or beds set together, on which they dined or supped. Athenæ l. 4. and hence, Ἀρχιτρίκλινος the ruler of the feast, John 2.9. here note, that whereas the evangelist calls these washings βαπτισμοὺς, baptisms of beds or couches, among other things, this must be understood of baptizing or washing by aspersion or sprinkling of water, not by immersion or dipping into water, and so no necessity of immersion, dousing, or dipping over head and ears, can appear necessary in baptism (much less essential to it) from the common use of the word.

V. 5. {Why walk not thy disciples?} Why live not; an usual manner of speaking among the Hebrews, with whom a way often was put for a course of life. Psal. 119.5. Psal. 128.1. Psal. 1.1. See on Mat. 15.2.

V. 6. {Well hath Esaias prophesied} That speech of Isaiah, spoken against the hypocrites of his time, fits you as well as if he had prophesied of you by name.

{of you hypocrites} Hypocrisy is commonly joined with superstition.

{this people} Isaiah 29.13. Mat. 15.8.

V. 7. {in vain do they worship me} That which they do pretending to serve me, in vain. See on Mat. 15.7.

V. 8. {laying aside the commandment of God} The inventions of superstitious men, do not only not fulfill the law of God, but also utterly destroy it.

V. 9. {full well} An ironical speech, meaning, you do very ill in so doing.

{reject} Or frustrate, or make void, despise; so ἀθετεῖν imports. Luke 10.16.

V. 10. {Honour thy father} Exod. 20.12.

{who so curseth} See on Mat. 15.4.

{let him die the death} Let him surely die. Exod. 21.16. See on Mat. 15.4.

V. 11. {Corban} See on Mat. 15.4. and on Luke 21.4.

V. 12. {ye suffer him no more} They did not forbid him to do any more for his parents, but they pronounced him innocent, if he did no more: or they tell him he has given all to God already; and therefore may give nothing to his parents: or, so much, that he cannot; but their son’s offering should bring a blessing upon them.

V. 13. {of none effect} See on Mat. 15.3.

{by your tradition} See verse 3. and Mat. 15.2.

V. 14. {When he had called} See on Mat. 15.10.

V. 15. {from without, a man} See on Mat. 16.11.

V. 16. {If any man have ears} See on Mat. 11.15. and 13.9. &c.

V. 17. {this parable} See on Mat. 15.15.

V. 18. {Are ye without understanding} See on Mat. 15.16.

V. 19. {purging all meats} Cleansing the body by carrying away that which could not be turned into nourishment.

V. 20. {That which cometh out of a man} See on Mat. 15.18.

V. 21. {from within} Gen. 6.5. and 8.21. Mat. 15.19.

{out of the heart} See on Mat. 15.19,20.

V. 22. {covetousness} All kind of craftiness, whereby men gain by the loss of others.

{wickedness} Or, malice; as, Rom. 1.29.

{an evil eye} See on Mat. 20.15.

{blasphemy} Evil speaking or detraction.

V. 23. {come from within} Discovering themselves by evil actions, proceeding from the heart.

{and defile the man} See on Mat. 15.20.

V. 24. {into the borders} Mat. 15.21. Into the uppermost coasts of Palestine, which were next to Tyre and Sidon. See on Mat. 11.21.

V. 25. {A certain woman} See on Mat. 15.22. They that know they want Christ, will lay out for him.

V. 26. {a Greek} Or Gentile.

{a Syrophenician} Phenicia, is that region of Asia and Syria, in which was Tyrus and Sidon; whence the inhabitants were called Syrophenicians, inhabitants of that part of Syria, which is called Phenicia. Matthew following the old custom of the Hebrews, calls her a Canaanite. See on Mat. 15.22.

V. 27. {to cast it to dogs} The meaning is, that though Christ might do good unto the Gentiles, yet might it not be to the prejudice of the Jews: see on Mat. 15.26.

V. 28. {yes Lord} That is, truth Lord; for it is enough for the whelps, if they can but gather up the crumbs that are under the table; I crave no more: that which your Israel may spare from their wants, will sufficiently relieve me.

{eat of the children’s crumbs} See on Mat. 15.27.

V. 29. {for this saying} For so excellent a faith; so admirably expressing itself in confidence and humility: all which imports not her merit, but his mercy crowning his own graces in her, who had given her such faith, and such thoughts to be expressed. See on Mat. 15.28.

V. 30. {her daughter laid upon the bed} Quietly, not tossing to and fro in torments, as before: for the unclean spirit was cast out by the power of Christ, though in respect of his humanity, he were absent.

V. 31. {again departing} Rather going back from: for it appears not in the story, that he had been there before; or else, again signifies the working of another miracle.

{of Decapolis} It was a little country so called, of ten cities, which the four governments did run between, and compass. Plin. l. 5. c. 18. they are thus reckoned.

1. Damascus.

2. Opoton.

3. Philadelphia.

4. Raphana.

5. Scytopolis.

6. Gadara.

7. Hippon.

8. Pella.

9. Galasa.

10. Canatha.

See Plin. lib. 5. c. 18.

V. 32. {one that was deaf} This seems a natural disease, and therefore the more admirable was the cure: here again appears the faith and charity of those who brought him to Christ, confident that he both could, and would cure him, though no mere man could have prevailed against so great a defect of nature.

V. 33. {put his finger in his ear} By these external means, he pleased to comply with the faith of infirm spectators; he could as easily have cured him by his word. See on chap. 6.13. though he did not this without a mystery, (as some note) intimating that the finger of God only can supply such natural defects.

{and spit} See on John 9.6.

V. 34. {and looking up} To show that he referred all to God’s glory, chap. 6.41. Mat. 14.19. John 11.41. and 17.4. and that this was done by a divine power.

{Ephphatha, that is, &c.} He sighed, out of commiseration of man’s miseries. See chap. 1.41. The word here used is Syriac אתפתח ethphathach, which the evangelist interprets, be opened: of the Hebrew word פתח pethach. (Joh. Buxtorf. Jun.) aperuit.

V. 35. {His ears were opened} That is, restored again, or formed to a natural faculty of hearing.

{his tongue was loosed} The tie-bond, or impediment to his tongue, or speech was loosed, or taken away: so the work of Christ appeared in curing both infirmities at once, and presently.

V. 36. {so much the more} So chap. 1.45. and Mat. 9.31. Christ would have had it concealed to a seasonable time, but they, out of an importune zeal, were carried away with an immoderate fervor to publish what they saw: for it seems Christ charged them that brought him to be cured, to be silent, and not to publish abroad among the people, what he had done in curing the deaf and dumb man, or who had an impediment in his speaking; for so the word μογιλάλος signifies, Exod. 4.11. who hath made אלם the dumb; the Gr. interpreters give it there, in the word which our evangelist here uses μογιλάλον: it seems the same which Moses in the foregoing verse expresses by βραδύγλωσσος——Vulg. tardioris lingua, gravis linguâ. Ar. Montan. Vatabl. &c.

V. 37. {beyond measure} As principally, at the effect of his power in healing; so, that for all this he neither desired any retribution of anything, neither would have so much as applause with men; which by his command he would have suppressed.

{he hath done all things well} Here seems a secret opposition of some ill opinion, or report of Christ’s enemies: as if they had said, they are wicked and injurious, who can speak evil of this man, he has done nothing, but good, and well: it is a wonder why the Pharisees blame, and accuse him, as an evil doer, when all that he does, is for our good: the life, preservation, and welfare of man: and they instance in the particular cures, which they had seen done, as a certain evidence hereof, Matthew 15.30. reckons up more.

CHAPTER 8

Verse 1. {The multitude} Which followed him, some to hear the Gospel, some to see his miracles, some to be cured, some for other ends, Mat. 15.32.

{having nothing to eat} They being in such a place, as that they could not accommodate themselves with victuals, and having been three days with him.

V. 2. {I have compassion} See on Mat. 15.32. Christ is the same yesterday, today and ever; so that still he has compassion on us in all our wants.

V. 3. {They will faint by the way} ἐκλυθήσονται; to the letter, they will fall in sunder, or be dissolved; for when men fall in a swoon, there is a kind of dissolution of the sinews: see on Matthew 15.32.

V. 4. {here in the wilderness} See on Mat. 15.33.

V. 5. {How many loaves have ye?} See on Mat. 15.34.

V. 6. {to sit down, &c.} See on Mat. 15.35.

{took the seven loaves} See on Mat. 15.36.

V. 7. {a few small fishes} Mat. 15.36.

V. 8. {so they did eat} Mat. 15.37.

V. 9. {four thousand} Matthew 15.38. besides women and children.

V. 10. {parts of Dalmanutha} See on Mat. 15.39.

V. 11. {and the Pharisees} Mat. 16.1. The obstinate enemies of the Gospel; giving no credit to the miracles already done, require new; but Christ being herewith displeased, departs from them.

{came forth} The Pharisees came out of their houses, on purpose to encounter with him.

{seeking of him a sign from heaven} That they might hereby know that he was sent from God: not that they might learn and believe in him, but to tempt him.

V. 12. {he sighed deeply in his spirit} Being very sorry for these men’s hardness of heart, and unbelief, who having the key of knowledge, Luke 11.52. shut up the kingdom of heaven against men, and neither went in themselves, nor willingly suffered those who were entering, to go in, Mat. 23.13. hence were Christ’s sighs; not so much for the incurable Pharisees, as for the wretched people who had such blind guides and teachers.

{there shall no sign, &c.} If a signe be given: See Psal. 95.11. The Hebrews use such elliptical expressions of oaths, or imprecations; אם im, by an aposiopesis and sudden restraining the speech, as in passion: sometimes they speak more large, and mention a revenge from God, as 2 Sam. 3.35. Psal. 132.3. so here, εἰ δοθήσεται, if it shall be given; that is, it shall certainly not be given, it is a kind of oath, or protestation.

V. 13. {he left them} Mat. 16.4. As being incurable, and therefore unworthy of his gracious presence, and further care for them.

V. 14. {the disciples had forgotten} Mat. 16.5.

V. 15. {Beware of the leaven} See on Mat. 16.6.

{leaven of Herod} The contagious doctrine of the Herodians mentioned, Mat. 22.16.

V. 16. {They reasoned among themselves} Disputed among themselves what our Savior meant by the word leaven.

{because we have} Mat. 16.7. The Lord blames our negligence, who forgot to take bread with us: possibly they might think of his going again into the desert for some time.

{no bread} They whose minds are too much fixed on earthly things, do not quickly apprehend the heavenly, though never so plainly set forth unto them.

V. 17. {because ye have no, &c.} Or, saying it is because, as, Mat. 16.8.

V. 18. {see ye not} See you not my works which I have done before your eyes.

{hear ye not} My doctrine, wherein I have taught you to depend on the providence of God for things necessary to this life? Mat. 6.25.

V. 19. {I brake the five loaves} Mat. 14.17. and 16.9. chap. 6.43.

V. 20. {And when the seven} Verse 8. Mat. 16.10.

V. 21. {that ye do not understand} How comes it to pass, that you do not understand things so plain and evident? Christ in all this speech reproves, as with admiration the incogitancy of his disciples, in that they did not so seriously as they ought, mind those things which they saw and heard of him: whence it came to pass, that they yet understood not (after so many miracles seen) those things which plainly spoke his power, providence, and wisdom: and it is as if he said; I appeal to the testimony of your own senses, whether you do not stupidly mistake: what have your eyes seen in my former works? What have your ears heard? Is all lost? Possibly he here awakens them to better attention, and casting off that sleepy thought of flesh and blood which clouded their understandings, by fixing too much on second causes; not without a secret allusion to that which he said to the Jews, chap. 4.12.

V. 22. {Bethsaida} A little fisher town, on the sea of Galilee, over against Dalmanutha; see Matthew 11.21. John 1.24.

{bring a blind man unto him} Led unto him; being well assured by that which they had seen or heard of him, that if he but touched him, he should recover.

V. 23. {by the hand and led him} See chap. 7.33. To avoid the opinion of those, who might else think, that he did these miracles, to gain popular applause. See John 9.6.

{spit on his eyes} See on chap. 7.33.

{He asked him if he saw ought} This he said to exercise his faith; for Jesus well knew how much he had healed; and it was not impotency, but his will to heal this man, not (as many others) all at once, but by certain degrees; for causes best known to himself.

V. 24. {I see men as trees, walking} He perceived some motion, but could not at first discern that they were bodies of men which he perceived: a true resemblance of illumination, which increases in us by degrees.

V. 25. {and made him look up} He commanded him to try once more, whether he could see well or not.

V. 26. {tell it not to any in the town} Possibly he dwelt in some out part, next the fields: the often repetition of the like charge, shows, that the time was not yet come, that he would manifest himself; but would by small and more private beginning, collect his church, of those who should believe to eternal life. See on verse 30.

V. 27. {Jesus went out} See on Mat. 16.13. Luke, 9.18. where the same things are likewise recorded.

V. 28. {John the Baptist} See on Mat. 16.14.

{one of the Prophets} Or one of the other prophets; as, Mat. 16.14.

V. 29. {thou art Christ} See on Mat. 16.16.

V. 30. {That they should tell no man of him} To wit, that he was the Messias. See on Mat. 16.20. Until he was risen again from the dead and the time appointed that they were to divulge the same to the world. See chap. 9.10.

V. 31. {Son of man must suffer} See on Mat. 16.21. Christ suffered all that he suffered, for us; not unwillingly, nor unawares, but foreknowing it.

{be rejected of the Elders} Psal. 118.22. As one unprofitable and pernicious, as a stone to be refused of the builders. See chap. 12.10. this shows the sad condition under such teachers, who instead of edifying them to salvation, did their uttermost endeavor to keep them from Christ, in whom alone there is salvation, Acts 4.12.

{and after three days rise again} See on Mat. 16.21. This one point is so often beat upon by our Savior, because it is the main ground of faith, and all true religion, as the apostle Paul shows at large, 1 Cor. 15.3,4,14,15. &c.

V. 32. {openly} Not before the people for they were not present, verse 34. but in plain terms, before the disciples.

{began to rebuke him} See on Mat. 16.22.

V. 33. {looked on his disciples} That he might instruct them by his rebuking Peter: forasmuch as that same thing which he said unto Peter concerned them all, if at least they were of his mind, that Jesus should have done well to have withdrawn from those dangers, and to have spared and reserved himself to a flourishing estate of Israel under his temporal monarchy, which it seems they still dreamed of: Christ well knew their thoughts, and therefore though he addressed his answer to Peter; yet by his turning about and looking on them all, he thereby intimated that, that which he spoke to Peter, highly concerned them all, and every one of them, who too much savored the things of men.

{get thee behind me} See on Mat. 16.23.

V. 34. {Whosoever will come after me} Mat. 10.38. Whosoever will be my disciple must put on this resolution, not only not to be scandalized at my sufferings, but also to be constantly resolved, if need shall be, to be ready to suffer for the testimony of the truth; to glory in my cross, by whom the world is crucified unto them, and they unto the world, (See Gal. 6.14.) that they may fill up that which is behinde of the afflictions of Christ in their flesh, for his bodies sake, which is tie Church——Col. 1.24.

{let him deny himself} That is, his own natural or carnal affections. See on Mat. 16.24. Luke 9.23. and all love of this world, and the flesh, or whatsoever hereof retards them from a ready and cheerful obedience to Christ, or cools their zeal to his honor, and the practice of true religion: for want of which renunciation of men’s selves, so many are now sick of the Laodicean disease, Rev. 3.13. lukewarmness, neither hot nor cold, and so odious to God.

V. 35. {will save his life shall lose it} See on Mat. 16.25. Luke 9.24. Herein he shows how irreparably worldly men disadvantage themselves, by their love of the world, and foolish self-love, which finally hurts them more, than all the powers of hell could do, if they would indeed set their hearts to love God above all.

V. 36. {What shall it profit a man} See on Mat. 16.26. Luke 9.25. illud solum est lucrum, ubi fructus perpetuus. Ambros. l. 4. epist. 44. That only is (true) gain, where there is perpetual fruit thereof: most foolish of all men are they, who purchase the transitory pleasures or riches of this world, with loss of eternal and true happiness.

V. 37. {in exchange for his soul} To redeem it from destruction; as if he said, no worldly possessions, no riches, can redeem, or be a price of redemption for a lost soul. See on 1 Pet. 1.18. Psal. 49.6,7.

V. 38. {shall be ashamed of me} Mat. 10.33. See on Mat. 16.27. Luke 9.26. Shall refuse to own or acknowledge me: see Rom. 1.16. or shall be ashamed of my sufferings; or think it a shameful thing to suffer persecution for the Gospel and confession of my name. See 1 Cor. 1.23.

{in this adulterous and sinful generation} See on Mat. 12.39. So he calls those who forsook God by idolatry, which is a spiritual fornication, Rev. 17.2. or the degenerate sons of Abraham: or such as the apostle, Hebr. 12.8. calls bastards.

{when he cometh in the glory, &c.} This he mentions to intimate the greatness of that glory wherein he (who now came in the form of a servant, Phil. 2. and man of sorrows, Isai. 53.) should come again to judge the living and the dead.

{the holy Angels} Wherewith he shall appear in judgment. See Dan. 7.9,10. Rev. 5.11. Rev. 20.12. See on Mat. 25.31. They are here called holy angels, to distinguish them from the impure and evil angels; so also to let the hearers know that they ought not to be scandalized, when they should see wicked men ashamed of the cross and humility of Christ: seeing that the holy angels should administer unto him in his state of exaltation and glory, which shall be true and eternal; lest otherwise Christ be ashamed of them (that is, will not own them as his) hereafter, Mat. 7.23.

CHAPTER 9

Verse 1. {Verily I say, &c.} See on Mat. 16.28.

{taste of death} Shall not have experience of death, or shall not die; as Hebr. 2.9. Mat. 16.28. John 8.52. the Hebrew word טעם taham, gustavit; by a metaphor is transferred to the soul, and signifies, cognovit, sensit, expertus fuit. So Psal. 34.8. Prov. 31.18. in the like manner, the Greeks used their word, γεύσθαι, Hebr. 6.4. γευσόμεθ᾽ ἀλλήλων, let us try, or have experience of each other: so the Latins used their gustare, gustare ejus sermonem volo, &c. a proper and proportionable expression here, of the bitter effect of Adam’s tasting the forbidden fruit: he died (with his posterity) by so tasting, and we so taste by dying.

V. 2. {after six days} Mat. 17.1. Luke 9.28.

V. 3. {his raiment} It did as it were sparkle; the heavenly glory of Christ, (which should within a few days be again eclipsed and obscured by his cross and passion) avouched by the conference of Moses and Elias, and his Father’s voice from heaven, in the hearing of his three disciples, witnesses hereof: this was manifested unto them, ne timerent opprobrium crucis, Jerom; lest they should fear the shame of his cross.

V. 4. {Moses and Elias} See on Mat. 17.3. Luke 9.30. because the people said, that Christ was either Elias, or one of the prophets, he shows them, τοὺς κορυφαίους τῶν προφητῶν, Theophylact, the chief of the prophets, that they might understand what the Lord differs from his servants: also because the adversaries calumniated him, as an enemy to the law and prophets: here he has testimony of Moses, and one of the chief prophets: all this was extreme necessary for the confirmation of the apostles, who were to preach the Gospel to the world, lest their faith should have staggered at the adversaries’ importunate pretenses of zeal to the law and prophets, to overthrow the doctrine of the Gospel.

V. 5. {it is good for us} Mat. 17.4. This Theophylact thinks they said, fearing lest Christ would go down again, and die; they thought, if the Jews should come up against him to the mount, they should be safe, having with them Moses, who triumphed over the Egyptians, and Elias, who commanded fire from heaven to consume the fifties.

V. 6. {for they were sore afraid} For the extraordinary glory which they saw: the apparition of Moses and Elias, and the sudden fear which startled their minds, in expectation of some change to doubtful events; they were almost beside themselves with fearful amazement.

V. 7. {there was a cloud} See on Matthew 17.2. Luke 9.34,35.

V. 8. {Save Jesus only} See on Matth. 17.8. Luke 9.36.

V. 9. {Tell no man} See on chap. 8.30. See on verse 10.

V. 10. {they kept that saying, &c.} They divulged it not until a seasonable time; for so Christ’s prohibition is to be understood; not simply that they should never tell it, but not until he were risen again from the dead, as Matth. 17.9. the reason possibly might be, lest in his passion, eclipsing all his glory for the time, the hearers’ unbelief of such a relation, should dangerously have shaken their faiths towards the rest of the Gospel.

{what the rising of the dead should mean} They understood that there should once be a resurrection from the dead, John 11.24. but so much did they yet dream of a temporal kingdom, that they could not understand what he should mean by his resurrection from the dead, shortly to be, while yet he lived; how, and when this should be, they admired, thinking, as Euthymius says, that this was but some parable.

V. 11. {Why say the Scribes} If it be true that the Scribes say, that Elias must first come, how can the Messias suffer, seeing Elias is not yet come to restore all things?

V. 12. {restoreth} Or fulfilleth, Mal. 4.5,6. ἀποκαθιστᾷ πάντα that is, shall restore all things: the present for the future tense: Syr. Elias venturus est prius ut omnia restituat; the word תקן there used, is very emphatical as signifying, among other things, to be, or be made straight, to be restored, to correct, accommodate and fit, repair, and prepare; which seems to accord with that which Zacharias said, Luke 1.76. of John Baptist——to prepare the wayes of the Lord: and that which the angel before said to Zachary, Luke 1.16. concerning the same——many of the children of Israel shall he turn to the Lord their God. And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, to make ready a people prepared for the Lord: this was to prepare the way of the Lord, and to make his paths straight, Matth. 3.3.

{how it is written} Concerning the suffering of Christ, Isaiah 53. Psal. 22. so shall it be, so shall he suffer. See Luke 24.26,27.

{and be set at nought} He tells them beforehand, how ignominiously the unthankful Jews should use him, lest they should be troubled when they should see it; therefore he shows from Scriptures, that these very things were foretold.

V. 13. {but I say unto you} The foolish opinion of Rabbins is here refelled, concerning the coming again of Elias before the day of judgment.

{that Elias is indeed come} And you are witnesses thereof, who saw him in person with me on the mount; but John Baptist, who came in the spirit of Elias, they have slain, and after him now the Messias will they slay also.

{as it is written of him} The name of Elias given unto John, portended, that he should also find an Ahab, and a Jesabel to persecute him for his reproving their sins.

V. 15. {when they beheld him, were greatly amazed} Some think, that the divine majesty which shined in him on the mount, did yet appear when he came to the multitude; as the glory of Moses’ face returning from the mount Exod. 34.29. to the astonishment of the people beholding him; with this difference, that Christ appeared to them as amiable, as Moses terrible, Exod. 34.30. Theophylact, Euthymius, &c. therefore they came running to him to salute him: it seems his approach silenced the insolent Scribes’ contention with the disciples in the absence of Jesus.

V. 16. {what question ye with them?} That is, among yourselves, or with my disciples: he asks not as ignorant of their oppositions, but takes occasion hereby, to interpose for the defense of his, and the Gospel which they professed.

V. 17. {one of the multitude} The Scribes for fear of conviction, and the disciples for shame held their peace; but the man, who was the occasion of their controversy, answered for all: as if he had said, I brought my son hither, supposing you had been present, but your disciples could not cure him.

{a dumb spirit} That is, making my child dumb, hindering his speech, Euthymius.

V. 18. {wheresoever he taketh him} Be it never so dangerous a place, fire, water, precipice, as verse 22. it takes him at certain times, and by fits.

{teareth him} Or dasheth him, casting him down, as verse 20. with an inward torment as if he would split him, or rent his bowels. See on chap. 1.26.

{and he foameth} Or, so that he foameth: which foaming and gnashing of teeth, were signs of vehement torture, and hot pains.

{and pineth away} With extremity of pain, and grief of mind, and torment, and distemper of body proceeding from the same.

{and they could not} Hence probably arose the conflict: the disciples either not confident to attempt casting out the unclean spirit; or attempting without success; the Scribes presently insulted and jeered them; having such blasphemous calumnies ready in their mouths against Christ himself, they were not to seek for some impious objections against the disciples and their doctrine: therefore Christ, who permitted them for their unbelief to this seeming foil, comes in due time to rescue them and defend his own cause.

V. 19. {Bring him to me} See on Matth. 17.17. Luke 9.41.

V. 20. {when he saw him} So soon as Jesus had looked on the boy that was brought unto him, the devil began to rage in this manner. So soon as the devil perceived that Jesus was come to cast him out, he would do what mischief he possibly could, so long as he could; which he did until a divine coercive power restrained: so does he now with the church of Christ (being loosed for a little season Rev. 20.3. yet, having great wrath, because he knoweth that he hath but a short time, Rev. 12.12.) rage and tear her into many pieces and schismatical factions, leaving her to the world’s judgment, (as this poor child verse 25.) as one dead; insomuch that many say, she is dead.

{the spirit tare him} ἐσπάραξεν, here σπαράττειν, is as much as ῥήσσειν, verse 18. there given dasheth him: to wit, as it were with violent convulsions tormenting him, for so the Greeks use σπάραγμα. See on Luke 9.42.

V. 21. {how long is it ago?} He asks not because he knew not, but that the spectators might well understand, how inveterate, and habitual this evil was; and that he had long since destroyed him, had he not been restrained by the same divine power, who now cast him out.

V. 22. {into the fire} As verse 18. Gr. both into the fire, or even into the fire.

{if thou canst do any thing} εἴ τι δύνασαι, which the Syriac interpreter gives, quod possis, what you are able, help me: he measured the power of Christ with human reason, not yet apprehending his omnipotency.

V. 23. {If thou canst believe} If you can believe, I can do this thing for you; if you can believe, fear not.

{all things are possible to him, &c.} Christ can, and will do anything which is good for them that trust in him.

V. 24. {said with tears, Lord I believe} Conceiving from Christ’s speech good hope of his child’s recovery, if the obstruction and let thereto, were not in himself, in sense of his own weakness, and his child’s misery, he seriously professes his faith; for as Jerom said, Epist. 9. Lib. 2. Nemo mentiens plorat; no man lying weeps, or weeping lies.

{help thou my unbelief} Supply with your goodness, what is defective in my faith. That which God gives, he ofttimes gives by certain degrees, as the conditions of the gifts and receivers require: some men, acceptâ fide, diffidentia non carent, Prosper de vocat. Gent. lib. 2. cap. 11. having obtained faith, yet want not some diffidence, as he well knew, who said, I believe, help thou mine unbelief; and they who said, Lord encrease our faith, Luke 17.

V. 25. {that the people came running together} Toward him, to see what would be done: and knowing that there might be danger in a tumultuous throng would no longer hold them in suspense who so earnestly expected the event; but suddenly dispatched the business; commanding the evil spirit out, and forbidding him all reentry; that he might at once show the admirable power of faithful prayer before the multitude; thereby to invite and encourage them to the same duty, in their several emergent necessities.

V. 26. {rent him sore} The nearer the power of Christ is to cure, the more furiously does Satan rage: see on chap. 1.26. this Christ permitted Satan to do; not that he has any pleasure in the misery of any of his, but to the end that the multitude (seeing à quibus calamitatibus liberandus esset; Euthymius; from what calamities he was now to be delivered, and the horrid cruelty of the devil) might the better conceive the power and mercy of Christ, delivering the possessed, which no art, care, nor power of man could do.

V. 27. {and he arose} When the standers by said he was dead in that terrible fit, Jesus took him by the hand, cast out the devil, and the young man was presently well again: there is no estate so desperate, whence the hand of Christ cannot raise. Let thy hand help me, said David, Psal. 119.173. and Psal. 31.5. Into thy hands I commit my spirit; though the saint fall, he shall not utterly be cast down, for the Lord upholdeth him with his hand, Psal. 37.24. blessed are the people who have the Lord for their God: serve him, and fear not the malice of Satan: Christ’s hand of divine power is as near you now in every distress to lift you up, as was that sacred hand of flesh near this afflicted young man then, to raise him when the standers by supposed him to be dead.

V. 28. {why could not we?} See on Mat. 17.19.

V. 29. {but by prayer and fasting} See on Mat. 17.21. we have need, not only of faith and prayer, but also of fasting and extraordinary humiliation, to cast Satan out of his possession.

V. 30. {and they departed thence} He and his disciples, Mat. 17.22.

{and passed through Galilee} Passed aside thorow, chap. 11.20. and 15.21,29. they went by byways out of the common road into, and through Galilee, because he would be private with his disciples. See chap. 2.23.

V. 31. {for he taught his disciples} Therefore he withdrew himself, as to prepare for his approaching passion, so also to prepare and instruct his disciples, against the scandal thereof: and to fit them to preach the Gospel to the nations of the world.

V. 32. {they understood not that saying} Concerning his suffering, which they thought could not befall their expected Messias, of whom they had so many glorious promises. See chap. 8.32.

V. 33. {and he came} Matth. 18.1.

{and being in the house} Where he was wont to make his abode, at Capernaum, where they were private.

V. 34. {who should be greatest} In the temporal kingdom of the Messias, which they yet expected, Acts 1.6. See on Luke 9.46.

V. 35. {If any man desire to be first} In my kingdom, they that have highest places, must not look for most honor, but take most pains for the salvation of others, and to hear and mark that which he would now speak unto them; he called all the twelve, because without exception, it concerned every one of them to beware of ambition; well knowing, as their thoughts and contests by the way: so not only what danger the desire of primacy might, by them, bring upon the church of Christ, by them to be planted; but also what it did, in the same in a greater growth thereof: therefore he will here blast that mischief in the bud, that it may grow no greater, neither come to a dangerous maturity.

V. 36. {when he had taken him in his arms} ἐναγκαλισάμενος, that is, as Luke 2.28. interprets, ἐδέξατο εἰς τὰς ἀγκάλας, he took him into his arms, to show him for a pattern of that which he would have his be: a child is not ambitious of honor, he envies not, is not covetous, nor revengeful; quickly forgets injuries, and, in respect of actual sins, comes nearest to man’s state of innocency.

V. 37. {one of such children} One like these little ones, verse 41.

{receiveth not me, but him that sent me} He does not only receive me, but also him that sent me.

V. 38. {and John answered him} Luke 9.49.

{we forbad him} Out of perverse zeal to their master’s honor; as Joshua envied Eldad and Medad, Num. 11.27,28.

V. 39. {for there is no man} See 1 Cor. 13.3.

{in my name} God who is the author of an ordinary vocation, works also extraordinarily, so often as it pleases him; but an extraordinary vocation pretended to, must be justified by an extraordinary commission, and appear by some extraordinary approbation: as Amos 7.14,15. and here; and also by the doctrine which they preach.

{lightly} ταχὺ, lightly, quickly: he shall find much to do, first to quiet his own conscience, if he shall profess, or act against the evident light thereof.

V. 40. {He that is not against us} He that opposes not the Gospel, but preaches, or professes it.

{is on our part} Not that Christ esteems them his, who are indifferent, neither hot nor cold (Rev. 3.16.) neither true friends, nor professed enemies; but to teach them who are his, a candid charity, interpreting all things to the best, where appears no manifest argument to the contrary. Neither does that (Matth. 12.30.) He that is not with me, is against me, conclude anything against this: for there he principally respects the minds of men; here the actions; here the apostles, there himself: there he pronounced them his enemies, who did not with faithful and sincere hearts join themselves to him, there being no mean between Christ and Belial; here he admonishes his disciples to take none for enemies who did not declare themselves such; specially those who did anything which might serve to advance the Gospel, and cause of Christ: interpret nothing in the worst sense, where a better may be made.

V. 41. {for whosoever} Matth. 10.42.

{he shall not lose his reward} This shows how profitable it is to further the work of the Gospel: that endeavor shall not miss of a reward; and it is most certain, that on the other part, they that take away from the ministers of Christ, the means enabling them to subsist and preach the Gospel, shall once have the reward of their sacrilege truly paid them.

V. 42. {whosoever shall offend} Matth. 18.6. God is so severe a revenger of offenses, that a man were better suffer anything here, than be an occasion thereof. One of these little ones that believe in me, imports one of a meek, harmless, and humble mind; not relating to the years, but quality of the person offended; for the apostle distinguishes between children——in (or as concerning) malice be ye as children; but in understanding be men; or as of ripe age, 1 Cor. 14.20. but the words of the text are——ἕνα τῶν μικρῶν τῶν πιστευόντων εἰς ἐμὲ one of the little ones of those that believe in me; which sense the double article τῶν directs to, as also the series of the text: for, as appears, Matth. 18.2,10. the question being proposed, who is the greatest in the kingdom of heaven; Jesus called a little child unto him, and setting him in the midst of them he said——except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven——but whoso shall offend one of these little ones τῶν πιστευόντων εἰς ἐμὲ——of those that believe in me, it were better for him that a milstone, &c. and presently after he says, take heed that ye despise not one of these little ones: for I say unto you, that in heaven their Angles do alwayes behold the face of my Father which is in heaven: and here, chap. 10.14. &c. he says, of such is the kingdom of God; and he took them up in his armes, put his hands upon them and blessed them.

{that a millstone, &c.} See on Matth. 18.6. and on Luke 17.2.

V. 43. {and if thy hand} Matth. 5.29. and 18.8.

{offend thee} Or cause thee to offend.

{to go} ἀπελθεῖν, to go away from this world.

V. 44. {their worm dieth not} Isaiah 66.24. the worm ever biting the conscience of the damned: that is, the memory of evil done, Jerom, Theophylact: the remorse of conscience, Euthymius: the immortal torment thereof, continually afflicting them: grief of mind, Augustin. de C. D. lib. 21. cap. 9. this is that secret tormenter, which with silent stripes tears the wicked, endless, and hopeless castaway.

{the fire is not quenched} The fire is, pœna inconsumpta; Jerom in loc. an endless pain, immortalis mortis, of immortal death, as Bernard calls it; in psal. qui habitat.

V. 45. {Cut it off} See on Matth. 5.29,30. and 18.3.

V. 46. {where their worm} See on verse 44. this repetition declares our great need, often to be warned of the judgment to come. See also verse 48.

V. 47. {offend thee} See on verse 43. and Matth. 5.30. & 18.9.

V. 49. {Every one shall be salted with fire} As every meat offering in the law was to be seasoned: so must we be with the graces of God’s Spirit, which are cleansing like fire, Matth. 3.11. to burn up the dross of sin. It is an allusion to the manner of sacrificing. See Levit. 2.13. no unsavory oblation could be acceptable. The moral is opened, Eccles. 5.1,4. and Rom. 12.1. salt was prescribed them (to resist corruption) Jerom interprets it to be wisdom; because says he, there is no good work without wisdom: as also their fire; the fire of the altar which came from heaven, that is, love and zeal: to offer with strange fire was abomination Levit. 10.1. &c. Matth. 5.23,24. See the moral, Jam. 3.17. salted with fire may seem an improper speech, as also baptized with fire, Matth. 3.11. but because both were used in sacrifice, and both are cleansing, Christ fitted one word to both: intimating, that though the word of God were as sharp as salt; or their afflictions grievous (therefore sometimes are they styled fiery trials) yet men must be contented hereby to be bettered and made more pure (See Isaiah 1.25.) it being incomparably better and easier for them so to be seasoned and refined now, that they may be a pure and acceptable sacrifice to God, than to be left to hell fire eternally.

V. 50. {salt is good} Matth. 5.13.

{but if it have lost his saltness} If ministers who should season others, have lost their ability thereto; who shall mend them?

{have salt in yourselves} Keep grace, yet lose not peace: Heb. 12.14. See Matth. 5.13. Colos. 4.6. we must season ourselves, as well as others; lest we be like the water of baptism, peccata baptizatorum diluens, says Gregory, hom. 17 in evang. washing away the sins of the baptized, and then be cast away ourselves. See 1 Cor. 9.27.

{and have peace one with another} Be you cleansed from the corrupt humor of ambition, and carnal affectation of superiority: then shall you be wise, and so love one another, that all men may know that you are my disciples, Joh. 13.35. ambition is an evident madness; and dissension (the undoubted issue thereof) extreme folly, if it be so, to ruin ourselves: restless ambition was the devil’s ruin, and his masterpiece on man.

CHAPTER 10

Verse 1. {He arose from thence} ἀναστὰς, arising, or he arose and went from thence: in the Hebrew ישב jashab, signifies sitting, tarrying, or dwelling: so also קום kom, which the Syr. here uses; he arose, or stood up to go away. See Matth. 19.2. signifies a departure from a place, or at least a preparation thereto.

{by the farther side of Jordan} In respect of some creek: for Jury and Galilee were on the one side of Jordan.

V. 2. {to put away his wife} ἀπολῦσαι, to loose his wife from him: for the wife while the husband lives δέδεται is bound to him, Rom. 7.2. in opposition hereto, is often set ἀπολύων, Luke 16.18. or ἀπολῦσαι, Matth. 19.8. among other things signifying absolutum dimittere, to dismiss one being unloosed, or discharged from bonds, as Matth. 27.21.26. John 19.10. understand their question to be, as Matth. 19.3. whether it were lawful for a man to put away his wife on every occasion? They made no question but he might for some.

V. 3. {what did Moses command you?} This Christ best knew, who gave the law by Moses; but thus in all controversies he would reduce them to the law of God, hereby taking occasion to expound Moses by Moses, the law by the law, one Scripture by another, (as appears verse 6,7,8.) For Genesis 2.24. it is said, Therefore shall a man leave his father and his mother, and shall cleave unto his wife.

V. 4. {Moses suffered to write a bill, &c.} Deut. 24.1. See on Matth. 19.7.

V. 5. {he wrote you this precept} See on Matth. 19.8. This γραφειν is as much as ἐπιτρέπειν, verse 4. to permit, as Matthew has it. For Moses commanded not dismission of the wife; but (as a civil magistrate) permitted it, to avoid murder and cruelty: rather charging the unreconcilable, with a command to write and publish the desertion of their wives, than any ways approving that which was not according to God’s law and institution: so our law restraining interest to eight per cent, rather cautions against extortion, than approves usury.

V. 6. {from the beginning} Of the world, chap. 13.19. when matrimony was instituted.

{God made them male and female} One man and one woman; that two united into one flesh, might be the fountain of propagation to all mankind.

V. 7. {leave his father, &c.} See on Matth. 19.5.

V. 8. {one flesh} Gen. 2.24. As they were one, (the woman being made of a part of man) so would God have them but one, in holy unity.

V. 9. {what therefore God hath joined} See on Matth. 19.6. God is the author of this bond, therefore man may not at his pleasure dissolve it.

V. 10. {asked him again of the same} Of that which he had taught concerning indissolubility of marriage, it being a point which the scribes and doctors had never taught the people, therefore they yet understood it not.

V. 11. {shall put away his wife} Matth. 5.32, & 19.9.

{committeth adultery} Except he put her away for adultery, Mat. 19.9.

{against her} Whom he has put away.

V. 12. {and if a woman &c.} If a woman shall go from her husband, and take another man, she is an adulteress.

V. 13. {brought young children} See on Matth. 19.13. Luke 18.15. It is manifest that here the word παιδία, signifies children in years, and that of such is the kingdom of heaven, for verse 16. he took them up in his armes and blessed them, which it is likely he would not have done to a man of years, though never so humble.

V. 14. {he was much displeased} ἠγανακτησε, he grieved, had indignation, or took it very ill: the Syriac gives it אתבאש לה ethbesh leh, which Tremellius gives indignatus est. The word באש baash (whence it comes, and which out of the Syriac we translate he had indignation, Matth. 26.8. Matth. 14.4.) properly signifies fœtuit: and by a metaphor, gravis, ingratus fuit auribus, as Genes. 21.11. it was grievous, unwelcome, displeasing, or odious: so that this gives us to understand, that Christ abhorred and abominated (as a loathsome and odious thing which he could not endure to hear or see) this perverse zeal of theirs, which (though probably out of a good meaning) prohibited children to be brought unto him: so the Greeks express an odious word λόγος σαπρὸς, Ephes. 4.29. rotten, stinking, rancid, or corrupt communication, such as good men loathe to hear: by this we may conjecture, how acceptable their zeal is to Christ who forbid infants baptism, whereby they are brought to Christ, and implanted into him. Rom. 6. seeing he gives this reason, for of such is the kingdom of God, that is, the kingdom of heaven, Matth. 19.13. The impediment which is commonly objected, Christ takes away, verse 15. where he says, whosoever doth not receive the kingdom of God as a little childe, he shall not enter therein: which is in effect as if he had said, the tender age of children is so far from barring children from the kingdom of God; that, except they who are of ripe years become like little children, their baptism shall not advantage them to give them admission into the kingdom of heaven. If the inheritance of the kingdom be theirs, that which is thereto subordinate must be theirs: such is baptism, which (as the ark in the deluge) saves us, 1 Peter 3.20.21. If theirs, then is it odious to Christ to keep them from that which implants them into him. See on Luke 18.16.

V. 15. {as a little child} We must be like children in humility, simplicity and innocency, if we desire to enter into the kingdom of heaven. See 1 Cor. 14.20. and here verse 13.

V. 16. {he took them up in his armes} See on chap. 9.36.

{and blessed them} In the Syriac וברך אנון abarech innun, of the Hebrew ברך barach; which signifies to bend the knee, 2 Chron. 6.13. Psalm 95.6. to pray; for the Syriac word ברך berach or כרך berech, signifies the same, Acts 20.36. Matth. 27.29. Rom. 11.4. &c. thence metonymically it signifies he blessed, Mark 8.7. Matth. 14.19. &c. that is, according to the sense of the Hebrews, he prayed for, or pronounced a blessing on them, 2 Sam. 8.10. Exod. 12.32. Pharaoh says וברכתם גם־אתי uberachtem gam othi, ye shall also blesse me, that is, as the Chaldee gives it, pray for me. Concerning infants we must know that God comprehended them in the covenant as well as their fathers, and therefore Christ blessed them. See Gen. 17.7,10. &c.

V. 17. {that I may inherit life} Two things are to be eschewed by them who will be saved; that is, 1. Opinion of their own merits, 2. Love of riches. These two undo many souls: both these were in this young man. See on Mat. 19.16.

V. 18. {why callest thou me good?} See on Mat. 19.17.

V. 19. {thou knowest the commandments} Christ answers to his question and sense: he said, what good shall I do? thinking he must be saved by the works of the law; which is indeed to decline and waive free justification by faith in Christ, therefore Christ to convince his conscience, remits him to the law, by which is the knowledge of sin, Rom. 7.7. but no justification from sin, Romans 8.3. See on Matthew 19.16,17. and on Luke 18.20.

V. 20. {all these have I observed} See on Mat. 19.20. Luke 18.21.

V. 21. {loved him} ἠγάπησεν αὐτὸν, loved, kissed, or cheerfully and in a friendly manner received him, as truly pitying him who having with so much care outwardly kept the law of God, which many did not; yet did but deceive himself with a vain opinion of righteousness, as if he were perfect, or near thereto; when yet without faith in Christ, he could not possibly be saved.

{Sell what thou hast} This is no evangelical counsel, but a precept; though not binding all particularly to sell and give it away to the poor: yet in the general it binds every one to be willing to leave all at God’s command, or where his honor requires it, and to give, according to his ability, for the relief of his poor or distressed neighbor;

V. 22. {went away grieved} With a sad heart and heavy countenance, afflicted, as the Syriac interpreter has it. See Mat. 19.22. Luke 18.23.

V. 23. {shall they that have riches} See Mat. 19.23. Luke 18.24. That is who trust in riches (as here Christ interprets verse 24.) the vulgar fault of rich men.

V. 24. {that trust in riches} See Psal. 62.11. 1 Tim. 6.17. The danger is not in riches, but the abuse thereof; this he says to his disciples whom he styles children, because so he accounted them in his love and care of them, that they might understand the mysteries of eternal life.

V. 25. {easier for a camel} See on Matthew 19.24. Luke 18.25.

V. 26. {who then can be saved} See on Matthew 19.25. Luke 18.26.

V. 27. {with men it is impossible} See on Matthew 19.26. Luke 18.27.

V. 28. {Then Peter began} See on Mat. 19.27.

{we have forsaken all} Mat. 19.27. Luke 18.28.

V. 29. {or wife, or, &c.} The meaning is, that God is a bountiful rewarder, and that the want of that which for his sake we forgo, shall be recompensed with better spiritual supplies.

V. 30. {shall receive an hundred fold} Either of temporal blessings when afflictions and persecutions are over; as Job did receive more than he lost; or in a blessed support in midst of troubles; as experience of God’s mercies, the mother of hope, Rom. 5.4. and the quiet fruits of righteousness at last, Heb. 12.11. Such a gain, is, loss for Christ’s sake, they shall find blessings temporal and eternal, as Jacob’s sons parting from Egypt, found in their sacks, both corn and their money again, wherewith they had purchased it.

V. 31. {but many} Mat. 19.30.

V. 32. {they were in the way} Mat. 20.17.

{Jesus went before them} The disciples abhorred this journey to Jerusalem, knowing that the high priests and elders maliced him to the death; therefore to animate his timorous disciples, he manifested himself a cheerful leader of the way, by his pace, countenance, and gesture: to let them know that he feared not death; but now that the hour was come, offered himself thereto.

{they were amazed as they followed} Not yet understanding why he would cast himself again upon such apparent dangers.

{they were afraid} Full of thoughts, as misdoubting their own safety. They yet would follow him, for they were loath to forsake their master. This was of their love to him, which being not perfect, it had a dangerous mixture of fear, lest themselves should come into danger, being taken notice of as his sectators and disciples; therefore they wished that he would rather recede into some private and more secure place, where they might be quietly with him, than expose himself to the implacable malice of the Jews at Jerusalem. See John 11.12.16.

{he took again the twelve} See Mat. 20.17. and on Luke 18.31. It seems by this word πάλιν, again, that these words relate to that which is spoken, chap. 9.31. where he to his apostles privately declared, that yet not well understood the mystery of his death and passion: hardly do we understand that which we are unwilling to learn: therefore Christ often teaching them this same point which was of necessity quickly to be learned, the time of his suffering now drawing so near.

{what things should happen to him} The often repetition of this one lesson shows, how slow they were to understand it, how unwilling to learn it.

V. 33. {behold we go up to Jerusalem} This is our last journey thither.

V. 34. {shall mock him} See Mat. 20.19.

V. 35. {and James and John} Mat. 20.20.

{saying} By their mother’s meditation, Matthew 20.20. See the like, Matth. 8.5. compared with Luke 7.3.

V. 36. {that I should do for you} See on Mat. 20.21.

V. 37. {that we may sit on thy right hand, &c.} See on Matthew 20.21.

V. 38. {ye know not what ye ask} See on Mat. 20.22.

V. 39. {ye shall drink indeed, &c.} See on Mat. 20.22,23. The word baptism, and baptizing, is in this place, but translatitious importing, sprinkling or wetting, with their own blood, not immersion, or dousing into it, (as Cyrus’ head was, by bloody Tumaris) why therefore immersion in baptism should be simply necessary, the Anabaptists ought to show some better reason than from the common use of the word, which signifies as well, sprinkling or washing, as dipping into water.

V. 40. {is not mine to give} Not mine in the sense wherein you desire this privilege; that is, as being an earthly monarch: the heavenly rewards are not here to be distributed in such respects; nor is my kingdom or glory of this world.

V. 41. {when the ten heard it} The other ten apostles, see Mat. 20.24.

V. 42. {exercise lordship &c.} Princes and rulers according to God’s ordinance rule over their subjects in this world; but I have no such temporal kingdom here, neither must you expect it, but be humble like me whom you ought to imitate. See on Mat. 20.25. Luke 22.24, &c.

V. 43. {shall be your minister} Or let him be, your servant, see on Mat. 20.27.

V. 44. {of you will be the chiefest} Mat. 20.27.

V. 45. {the son of man came not to be, &c.} See on Matthew 20.28.

V. 46. {blind Bartimeus} See on Mat. 20.29,30. and Luke 18.35. This evangelist names the blind man as being well known about Jericho. בר bar, signifies in the Syriac, a son: so that which we say Bartimeus was the son of Timeus, as also Bartholomeus was the son of Ptolome. So Barnabas, and other names are compounded. See on Luke 18.35.

V. 47. {heard that it was Jesus} See on Mat. 20.30.

V. 48. {hold his peace} See on Mat. 20.31.

{cried the more} See on Mat. 20.31. and Luke 18.39.

V. 49. {Jesus stood still} See on Matth. 20.32. and on Luke 18.40.

{they call} Probably the disciples who were confident of the cure, because Jesus would have him called to him.

{be of good comfort} θάρσει, be confident, be of good cheer. So Mat. 9.2.22. He calls you, who cures all that come unto him for help.

V. 50. {casting away his garment} His upper garment, some cloak or mantle, &c. so joyful was he that Christ called him, that he cast away, or off, whatever might hinder him, and came cheerfully to Christ: so also ought we to be affected in our calling to him.

V. 51. {what wilt thou that I, &c.} See on Mat. 20.32. and on Luke 18.41. He demanded that which he best knew; that he might cause the multitude to be more attentive to the miracle of restoring sight to the blind.

{Lord that I may receive my sight} Ραββονὶ, or ῥαββουνὶ, for so were their eminent doctors called. See John 20.16. See on Mat. 20.33. and on John 1.38.

V. 52. {thy faith hath made thee whole} See chap. 9.23. Matth. 9.2.22. Matth. 8.13. Faith the fountain of prayer and confidence, and constancy, obtains of God a supply of all our wants and defects.

{immediately he received sight} See on Mat. 20.34. and on Luke 18.43.

{and followed Jesus in the way} Not led as before, but seeing as the rest of the multitude: probably he went along rejoicing, to see him of whom he had received so gracious a favor, and above all, that he might hear the word of Christ to edify and confirm him more.

CHAPTER 11

Verse 1. {Unto Bethpage} See on Matth. 21.1. and on Luke 19.29.

{of his disciples} This αὐτοῦ shows that they were two of his own disciples, that is, apostles: for many others followed him to learn of him, and so might be called disciples also.

V. 2. {the village over against you} See on Mat. 21.2.

{never man sate} For holy uses (some say) they made choice of beasts, that had not been before employed otherwise.

V. 3. {if any man say} See on Mat. 21.3.

V. 4. {they went their way} See on Mat. 21.6.

V. 5. {what do ye loosing, &c.} As if they said, why meddle you with other men’s goods? Why do you that which is not lawful?

V. 6. {and they shall let them go} The owners hearing what the Lord had bid them say presently permitted them quietly to carry away their beasts for the use of Christ.

V. 7. {cast their garments on him} See on Mat. 21.5,7.

V. 8. {spread their garments} See Mat. on 21.8. Luke 19.36. John 12.13.

V. 9. {Hosanna} See on Matth. 21.9. Luke 19.37,38. John 12.13. He often came to Jerusalem, but never with such acclamations and show of majesty: formerly he came privately, because he would decline their envy; but now that the time of his passion was come which himself had determined λαμπρότερον ἔρχεται, he comes more gloriously, that they might know him to be truly God, and the expected Messias; if not, that it might be to their greater condemnation, says Theophylact.

{blessed is he that cometh in the name of the Lord} Well be it to him that comes to us from God, or that is sent of God.

V. 10. {blessed be the kingdom, &c.} Be it now happy and prosperous as we have long expected. They generally dreamed of a temporal monarchy of the Messias, which was the bias of their votes: therefore whereas they mentioned David their father, understand that, not so by them spoken, as when they called themselves Abrahams seed. John 8.33. but because they owned David as the best patriarch and father of the people, of all the kings of Israel, see Psalm 78.72. 2 Sam. 24.17. and because they well knew that Christ should be of the posterity of David their king; whose kingdom (the perpetuity whereof God had promised David, 2 Sam. 7.16. Psalm 89.34.) was now, and even from Solomon’s time, miserably rent and ruined, the scepter being departed from Judah, yet the repair thereof by Christ being foretold by the prophets, as Isaiah 9.7. they seeing Jesus doing such admirable things as excelled all power of man, might think the time thereof was now come, that the decayed estate of Israel should be repaired, and their secular monarchy restored, which vain hope stuck fast upon the hearts of good men: yea, after Christ’s resurrection, and their often being taught the contrary; the disciples said, Acts 1.6.—Lord, wilt thou at this time restore again the kingdom to Israel? See also Luke 24.21.—but we trusted that it had been he, which should have redeemed Israel:—so that this vote of the multitude here, has this sense; Lord bless and prosper us so, that the long-ruined kingdom and state of Israel may be now repaired and restored again to its ancient integrity, liberty, prosperity and glory, which it had under King David.

V. 11. {when he had looked round} As being Lord of that house, he appeared as viewing what was amiss, and to be amended or reformed, which he presently did, casting out profaners from the temple.

V. 12. {he was hungry} See on Mat. 21.18.

V. 13. {seeing a fig-tree} Mat. 21.19.

{if happily} Or to see if happily, as Gen. 3.22.

{he found nothing but leaves} A true emblem of a hypocrite; who makes a show of godliness, but yet is fruitless and near the curse, Mat. 3.10. Heb. 6.8. Isa. 5.5,6.

{for the time of figs was not yet} Israel was represented by this barren tree, Isaiah 5.7. Luke 13.8. which brought forth only shows of holiness, observation of ceremonies (that law affording them only shadows, but no fruit) but not the substance of godliness, which is the fruit which God looks for. In the letter we must consider, that the time of new fruits could not yet be, it being but the first month, as it was called after the captivity ניסן Nisan (which answers partly to our March, and partly to April) in the tenth day, whereof the Paschal lamb was to be taken, and on the fourteenth day the Passover (to which they were now going to Jerusalem) was to be eaten, Exod. 12.3,6. Therefore so soon in the spring the fig-tree could not bear any of that year’s fruit: and certainly Christ did not irrationally go at an unseasonable time to seek fruit thereon: so that it may most probably be concluded, that he sought some figs of the old store which use to hang on all the year, specially in those hot countries: so that in the letter albeit the tree could not yet yield any new fruits, because the time was not yet come; yet might it have showed some remains of the former fertility. And in the type, if the Jews (hereby represented) might find excuse for their not yet believing in Christ, before the fullness of that time was come; yet were they unexcusable, that they neither brought forth to the Lord fruits of righteousness according to their first covenant under the law, which said, Do this and live: nor according to the second covenant under grace and the Gospel, which said, Believe and thou shalt be saved: therefore Christ came this once to the fig-tree, not so much for his own sake, (who well knew, both it, and how otherwise to have supplied his own wants) as for the apostles whom he would fore-instruct concerning the rejection of the Jews, to whom he came, three years seeking fruit, Luke 13.) which may import the time before the law, under the law, and now under the Gospel) and found none. This, Christ necessarily instructed them in, in regard that it must have been no small scandal and grief to the apostles, that their kindred, the Israel of God, must for their unfruitfulness be under the curse (like this withered fig-tree) and withered and consumed for their rejecting the Gospel, whereof they were to be preachers, as may appear, Romans 9.2,3. Therefore as God instructed Jonah by the withered gourd; so here Christ informs his disciples by this soon withering fruitless fig-tree. See on Matth. 20.20.

V. 14. {Jesus answered} That is, according to the Hebrew manner of speaking, he began thus to say on this occasion.

{never man eat fruit} Possibly this was because he knew that this tree had not yet borne fruit, or that it bare little, and was so unprofitable to the owner; but however, the Lord of all creatures might justly dispose of it, who (whatever right he gives men in his creatures) may justly give, and take at his pleasure.

{his disciples heard} They were to be witnesses of what was done on the morrow; neither would they have admired, nor much observed the power of Christ herein; if they had not heard, when he had thus cursed it.

V. 15. {and they came} Mat. 21.12.

{and began to} That is, did cast out; for he had done it once before, John 2.15. See the like phrase, chapter 10.32.

{to cast them out that sold} Christ shows indeed, that he is the true king, and high priest; and therefore the revenger of the abuses of the temple.

V. 16. {that any man should carry any vessel} That is, any common ones, such as they brought into the temple, who made it a marketplace; for concerning the holy vessels, or things appertaining to the service of God, the charge whereof appertained unto the priests and Levites, as God had commanded, this place of Scripture speaks not.

V. 17. {My house shall be called} Shall generally be so accounted and taken. See Matth. 21.13. Luke 19.46. John 2.16.

{of all nations the house of prayer} πᾶσι τοῖς ἔθνεσιν, unto all nations, this was perfectly fulfilled in the church of Christ, gathered of all nations, which began from this temple, out of which sounded that Gospel, which was spread over the world. See Isa. 2.3. and 56.7. See on Mat. 21.13. and on Luke 18.10. & 19.46. and on John 2.16.

{a den of thieves} Thus he calls it, διὰ τὸ φιλοκερδές Theophylact, for their covetousness; for thieves seek gains, by any, though never so unjust ways, as it seems the rulers and governors did, who for impious gain sake permitted the temple of God, thus to be profaned.

V. 18. {how they might destroy him} They had long before determined to do it, now therefore they consult how they may, with least danger to themselves, because they feared the people would take his part.

V. 19. {he went out of the city} That he might not so much as seem to give any occasion of tumult to the city, prone thereunto.

V. 20. {in the morning} Mat. 21.19. The miracle was the greater, for that in the coolest time of night, a tree so succulent and full of juice, should so quickly wither and dry up from the roots, this also shows the divine power of Christ’s word, it was he that dried up the water of the Red Sea. Josh. 2.10. He withholds the waters and they dry up, Job 12.15. He turns the water springs into dry ground, Psalm 107.33. He makes waste mountains and hills, and dries up all his herbs, Isa. 42.15. At his rebuke the sea dries up, Isa. 50.2. His power knows no obstruction, his command no delay, his curse is a flying book going forth, over the face of the earth, Zech. 5.2.3.

{dried up from the roots} See on Mat. 21.20.

V. 21. {saith unto him, Master} Mat. 21.20. It appears that all the disciples admired and spoke of it; it may be Peter first noted and spoke of it, and then the rest.

V. 22. {Have faith} Or have the faith of God: see on Matthew 21.21.

V. 23. {shall say unto this mountain} See on Mat. 21.21.

V. 24. {what things soever ye desire} Mat. 7.7. See on Luke 11.9.

{believe that ye receive them} That is, shall receive: he speaks in the present tense, to show the certainty of it, as 1 John 5.15. See on Mat. 21.22.

V. 25. {When ye stand praying} So they used sometimes to do when they prayed in the temple, Luke 18.11,13. Though here it seems a composing themselves to pray.

{forgive} Mat. 6.14.

{if ye have ought against any} Any just cause of offense.

V. 26. {your trespasses} παραπτώματα, your fallings, offenses, or errors, it is of παραπίπτω, incido or offenso, Syr. delicta vestra, your sins, which we commit by stumbling at some offense or example. See Gal. 6.1. Mat. 6.12.14. Luke 11.4.

{if you do not forgive} See on Mat. 6.15.

V. 27. {as he was walking} Mat. 21.23.

{there come to him the chief priests} See on Mat. 21.23. The Gospel has been long since assaulted by them that pretend ordinary succession, and much care of religion, they having chief authority in the church of Christ: the best things are obvious to abuse.

V. 28. {by what authority} Which you did yesterday in the temple, verse 15. See on Mat. 21.23.

V. 29. {I will ask you one question} ἕνα λόγον, one word, or thing. See on Mat. 21.24.

V. 30. {The baptism of John} See on Mat. 21.25. Luke 24.4.

{was it from heaven, &c.} That is, from God, as Luke 15.18. Which if they confessed, who had him once in much honor, then they should condemn themselves of obstinacy, who would not receive his testimony concerning Christ.

V. 31. {with themselves} Or among themselves; for it is likely that they advised one with another, what to answer. See on Mat. 21.25. Mat. 16.7.

V. 32. {Of men} Here is an elliptical speech, as Luke 13.9. See on Mat. 21.26. Luke 20.6.

{they feared the people} Who had a high esteem of John, here is a just reward of an evil conscience; they are afraid of those, of whom they should be feared, and honored.

V. 33. {we cannot tell} See on Matth. 21.27. and on Luke 20.7.

{neither do I tell you by what, &c.} He says not, neither can I, but neither do I, or, I will not satisfy you in your demand. Christ justly denies to give them more knowledge who maliciously dissemble that which they have.

CHAPTER 12

V. 1. {He began to speak} Mat. 21.33.

{by parables} He spoke one parable, whereof we read at this time. So משלים meshalim, Ezek. 14.8. is translated, a proverbe, which is a useful kind of teaching for moving affection, and strengthening the memory, Christ in his divine wisdom saw good to use it much in his teaching; best knowing how and when to instruct those good hearers, who desired to learn and believe, and to elude the captious and obstinate unbelievers, who came not with any purpose or mind to be converted, but to tempt and calumniate; so therefore he, who knew their thoughts, accommodated his sermons, and answers, that hearing they might hear, but not understand to conversion and salvation, see Matth. 13.13. &c.

{planted a vineyard} Isaiah 5.1, &c. See on Matth. 21.33. Luke 20.9.

{went into a far country} See on Matth. 21.33.

V. 2. {at the season} When the fruits used to be gathered.

V. 3. {beat him} See on Matth. 21.35. Luke 20.10.

V. 4. {another servant} That is, one prophet after another, whom they stoned, and unworthily entreated, as if they had been malefactors.

V. 5. {and many others} That is, in his mercy and long-suffering he sent many prophets, whom they still abused, and persecuted. See 2 Chron. 36.15. &c.

V. 6. {Having yet therefore one son} As if he said, there being no more left which God saw probable to be done for their conversion, as he expresses, Isa. 5.4. what could have been more done to my vineyard, that I have not done to it? He gave them his only son, John 3.16. Certainly God himself rich in mercy, Ephes. 2.4. has nothing greater to give.

{his wellbeloved} See Matthew 3.17. and 17.5. 2 Peter 1.17.

V. 7. {This is the heir} See on Matthew 21.38. and on Luke 20.14.

V. 8. {killed him and cast him out} See on Mat. 21.39. and on Luke 20.15.

V. 9. {what shall therefore the Lord} See on Mat. 21.40. and on Luke 20.15.

{he will come} This answer is attributed to the chief priests and elders, Mat. 21.41. See note thereon. They could see their own faults, as men see their faces in a glass, looking from themselves, they see themselves: we see our own sins best in another person. 2 See Sam. 12.5,6. &c.

{unto others} The calling of God is not without exception, tied, to person, place, or time; when one nation or people abuse his mercies long bestowed upon them, he gives it at his pleasure to some others, who shall render him better fruits.

V. 10. {head of the corner} See on Mat. 21.42.

V. 11. {This is the Lords doing} Psal. 118.23.

V. 12. {to lay hold on him} They were very desirous to do it, they would fain have apprehended and destroyed him, being conscious that he had spoken the parable against them; who were therefore impatient of having their sins, their souls’ sores touched, because they were incurable: he that tells an obstinate sinner of his faults, is as he that holds a glass before the deformed.

V. 13. {and they send} See on Mat. 22.15,16.

V. 14. {thou regardest not the person of men} Gr. thou lookest not upon the face. The Areopagites did judge in the dark, that they might not be moved with any man’s outward show: these here pretend, that Christ did not so judge by outward appearance, that the truth should thereby suffer any prejudice.

{but teachest the way of God in truth} The way that God has appointed us to walk in.

V. 15. {a penny} See Mat. 18.28.

V. 16. {Whose Image is this} See on Mat. 22.20.

V. 17. {render unto Cesar} See on Mat. 22.21. and on Luke 20.25.

{to God the things that are Gods} The Gospel joins the authority of the magistrate, or prince, with the service of God, see on Mat. 22.21.

{they marvelled} See on Mat. 22.22.

V. 18. {Then come the Sadducees which say, &c.} See on Mat. 22.23. and on Luke 20.27.

V. 19. {If a man’s brother die} See on Mat. 22.24. and on Luke 20.28.

V. 20. {seven brothers} Mat. 22.25. Luke 20.29.

V. 21. {the second took her} Mat. 22.26. Luke 20.30,31.

V. 22. {seven had her} Mat. 22.26. Luke 20.31.32.

V. 23. {Whose shall she be} See on Mat. 22.28. and on Luke 20.33.

V. 24. {Ye know not the scriptures} See on Mat. 22.29.

V. 25. {neither marry, &c.} See on Mat. 22.30.

{as the angels} See on Matthew 22.30. and on Luke 20.36.

V. 26. {the God of Abraham} See Mat. 22.32.

V. 27. {Not the God of the dead} See on Luke 20.38.

V. 28. {one of the scribes} See on Mat. 22.35.

V. 29. {The Lord our God is one} Deut. 6.4. This εἷς ἐστὶ, is one, excludes pluralities of essence, or natures, not of persons.

V. 30. {Love the Lord thy God, &c.} See on Mat. 22.37,38. Luke 10.27.

{with all thy strength} As much as possibly you can: the measure of love to your neighbor, must be yourself; but the measure wherewith we must love God, must be to love him without measure.

V. 31. {the second is like} Of the like importance in respect of your salvation; for you cannot be saved without love to God and your brother, and what shall it then profit us, if loving ourselves we balk our neighbors? Or what again shall it advantage us, if loving our neighbors, we neglect ourselves? Greg. hom. 17. in evang. Love your neighbor as yourself? But love both in God.

V. 32. {thou hast said the truth} ἐπ’ ἀληθείας &c. thou hast spoken in truth: the Syriac gives it, as we, thou hast said the truth. He came to prove Christ’s wisdom, and hearing it, gives testimony thereto.

V. 33. {more than all whole burnt-offerings} More excellent and more acceptable to God, 1 Sam. 15.22. These ceremonies never pleased God, without the other duties which we owe to him and respectively also to our neighbor. See Isa. 1.13.16.17. Hos. 6.6. Mic. 6.6,7.

V. 34. {answered discreetly} νουνεχῶς, as it were from νοῦν ἔχειν: he answered as one having a ready mind, as we vulgarly say, with his wits about him, or learnedly and skillfully: for so the Hebrew חכם, chacham signifies, and thence is the Syriac word דחכימאית dechachimaïit, here used, derived.

V. 35. {that Christ is the Son of David} Christ denies that which is vouches here of the scribes, but proves his deity by the words of David. See on Mat. 22.42.

V. 36. {said by the Holy Ghost} See on Mat. 22.43. ἐν τῷ πνεύματι τῷ ἁγίῳ in or by the Holy Spirit: he intimates that it was not so much David, as the Holy Ghost that spoke by David. See 2 Peter 1.21.

{The Lord said} Psal. 110.1.

V. 37. {the common people heard him gladly} Many of the common people or the greater part of them, while he taught them, cheerfully and attentively hearkened to that he spoke.

V. 38. {Beware of the Scribes} Βλέπετε, Look to: as chap. 8.15. Mat. 23.5. The manners of all ministers, are not incautiously to be followed as examples of our lives.

{in long clothing} ἐν στολαῖς a stole, is a kind of vesture or robe, long to the heels, which anciently the Persians used to wear: the Latins did more specially take it for a woman’s garment: στολίον, was a short coat, such as philosophers commonly wore: but in this place it seems to signify that fringed garment, mentioned Deut. 22.12. כסות chesut. See on Mat. 23.5. and on Luke 20.47.

{salutations in the market} See on Mat. 23.7. That they might seem honorable among the people, they loved to have men rise up when they came by, and with much reverence (as we say, with cap and knee) salute them when Ahasuerus had promoted Haman, all the kings servants which were in the kings gate, bowed, and reverenced him; he was revengefully wroth with Mordecai, that he would not, Esther 3.2. By which we may guess at these ambitious Pharisees’ minds towards those who saluted them not.

V. 39. {chief seats} See on Mat. 23.6.

V. 40. {devour widows houses} They spoil those whom God’s law gave a special charge to preserve. See 2 Tim. 3.6. and on Mat. 23.14.

{receive greater damnation} That is, more than ordinary punishment in hell: because they not only served sin and Satan in their contempt of God’s laws, but also made a pretense of his holy worship, to serve their unhallowed desires and impieties: counterfeit sanctity, is double iniquity.

V. 41. {sate over against the treasury} See on Luke 21.4.

{money} χαλκὸν, Here is a metonymy of the matter: brass, is here put for any kind of money, whether of brass or other metal, which the Romans used, as do some nations now: so they used the word æs, gravis ære, full of money, æs alienum, debt: the Syriac has a word here עורפנא hurephano, hereby signifying any kind of small money.

{into the treasury} Or chest, whereinto they put their beneficence, 2 Kings 12.10,11. 2 Chron. 24.8.

V. 42. {two mites} It was (say some) a seventh part of one piece of that brass money. See on Luke 21.2. Though she well knew the slenderness of her stock, and how little those her two drops, could add to greater floods of others’ beneficence, yet she would not want will, though she did ability to her mind: nothing despairing, but that God would accept the will which he had given, who had not given her wealth.

V. 43. {He called unto him his disciples} He called them apart, probably; that neither his disciples might be ignorant how God accepts the will of those, who cheerfully give, though they cannot bountifully; nor the widow might hear, to move her to any vainglory (a weed which will grow on the least ground) nor the people to envy.

{this poor widow hath cast in more} See on Luke 21.3. This was an epitome of great wealth; much in God’s gracious acceptance, who as Gregory says, hom. 5. in evang. cor, non substantiam pensat, weighs the heart (of the giver) not the value of the gift: so rich men give, secure of their wealth, to bear it; but poor men; of God’s favor, to supply them with more: it is our affection, not our store which commends our gifts to God, who can never be covetous nor less gracious in accepting the best we can present. See 1 Cor. 8.12.

V. 44. {but she out of her want} Out of her exceeding small store, 2 Cor. 8.2.

{all her living} That is, all the means she had to live on: all that for present she had to sustain herself: so βίος signifies, both life, and livelihood: she gave all, who had no more left her to give, or to relieve herself; but must work for more; whereas others gave of that abundance, or store, which lay by them, whereof they had not so much as present use.

CHAPTER 13

Verse 1. {As he went out of the temple} Mat. 24.1.

{see what manner of stones} How beautiful, Luke 21.5. and large, verse 2. Josephus antiq. lib. 15. c. 14. reports, that they were white hard stones, of a very great magnitude: no doubt it was a very strong, beautiful and magnificent structure; but no strength can resist, nor worldly magnificence appease God’s anger against obstinate sinners. Because he had said, their house (the temple in which they so much gloried) should be left desolate, because of the grievous sins, obstinacy, and hardness of heart of that people, they admiring that such a goodly fabric should be demolished: show him εὐπρέπειαν, the comeliness thereof. Theophylact.

V. 2. {Seest thou these great buildings} You think, they shall stand forever, because of their strength, beauty and magnificence; which, in relation to second causes, might possibly be: but as, except the Lord build the house, their labor is but vain that build it, Psal. 127.1. so also, except he keep it.

{one stone upon another} That is, it shall be utterly destroyed. See Mat. 24.2. Thus he foreshows their misery, and therewith their many comforts, in the midst of their calamities.

{thrown down} καταλυθῇ, dissolved, or destroyed, as chap. 15.29.

V. 3. {on the mount of Olives} See Mat. 24.3. It seems it was where they had the temple in sight.

V. 4. {Tell us when} See on Mat. 24.3.

V. 5. {lest any man deceive you} See on Matthew 24.4.

V. 6. {come in my Name} See on Matth. 24.5. Many seducers pretending to my office, name, authority, or doctrine, that thereby they may seduce unstable souls: error and impiety can no ways deceive, but under some show or shadow of virtue.

{I am Christ} That is, he whom you look for. See Matthew 11.3.

V. 7. {When ye shall hear of wars} See on Mat. 24.6. Now are these times foretold; for now also, as Cyprian l. 2. ep. 2. madet orbis mutuo sanguine, the world is wet with mutual blood.

{the end shall not be yet} See on Mat. 24.6. The end shall not be yet; that is, οὐκ εὐθέως, not by and by (not presently after you shall hear of wars and rumors of wars) so Luke expresses this ἔσται τὸ τέλος, for these things must first come to passe,—nation shall rise against nation, and kingdom against kingdom,—before all these things, they shall lay their hands on you, and persecute you, &c. Probably our Savior adds these words, to refell and confute that vain opinion of the Jews, so much glorying and confiding in the beauty, sanctity, and perpetuity of their temple, that they thought that the world must necessarily have ending with it, albeit they might have been sufficiently instructed to the contrary, by that which the Lord permitted the Chaldees to do unto their former temple, Jer. 52.13. 2 King. 25.9.

V. 8. {Nation shall rise, &c.} See on Mat. 24.7.

{these are the beginnings} You shall have greater sorrows afterward.

{of sorrows} See Mat. 24.8. ὠδίνων; here is a metaphor taken from a woman’s travail, whose pains greaten by degrees, unto the birth; and are the more grievous, because sudden. See 1 Thess. 5.3.

V. 9. {take heed to yourselves} βλέπετε δὲ ὑμεῖς ἑαυτοὺς, the Syriac gives it, respect your soul: the meaning is, take heed of the dangers which shall then beset you.

{they shall deliver you up} The enemies of the Gospel shall deliver you up to secular powers, that they may persecute you: so they did to Herod Agrippa, Hero; &c.

{for a testimony} For a testimony against themselves, to leave them without all excuse of their unbelief and disobedience, who having heard the Gospel so evidently preached by you, yet regarded it not.

V. 10. {the gospel must first be published} Before you be thus persecuted: so was it before Jerusalem was destroyed. See Rom. 10.18. See on Mat. 24.14.

{among all nations} To the Gentiles, as well as to the Jews. To some nations it was not preached until after the destruction of Jerusalem; many were remote, and some then undiscovered.

V. 11. {when they shall lead you} To the magistrates. See on Mat. 10.19. and on Luke 20.11. and on Luke 21.13,14.

{it is not you that speak, &c.} God’s Spirit will guide your tongues: this was a special promise to the apostles. Yet not so to be restrained to them, but that we must understand that the same Spirit of God assists and speaks in their successors in the ministry unto the end of the world, Mat. 28.19,20. Although not now with an infallibility, yet with a measure of spiritual graces sufficient for the refutation of all adversaries of the Gospel; and for the edification and gathering together the elect of every age into the mystical body of Christ which is his church. See Eph. 4.11,12,13.

V. 12. {brother shall betray brother} Out of a blind zeal they will accuse each other, and complain of each other to the magistrate; so forgetting all laws of nature, as if their religion taught them to be cruel and unnatural: let him that reads consider our present condition.

V. 13. {ye shall be hated of all men} Of most men with whom you shall converse: or of all worldly men; or of some of all sorts. The like manner of speaking, see Phil. 2.21.

{for my names sake} For professing me to be the Savior of the world.

{endure unto the end} That shall constantly endure afflictions and persecutions, for professing the Gospel. See on Matthew 24.13. It is the end which crowns the work; see Rev. 2.20. The Galatians began well, yet for their inconstancy, heard, O foolish Galatians, who hath bewitched you?—have ye suffered so many things in vain?—Gal. 3.1.4. Judas began well, but not persevering, it had been better for him not to have known the way of righteousnesse—2 Pet. 2.21. A doctrine most necessary for these relapsing times, did the Spirit address unto the angel of the church of Ephesus, Rev. 2.5. remember therefore from whence thou art fallen, and repent, and do the first works, or else I will come unto thee quickly, and will remove thy Candlestick out of his place.—

V. 14. {the abomination of desolation} Theophylact thinks, that was his statue who destroyed the city. See on Mat. 24.15.

V. 15. {on the house top} See on Mat. 24.16. and on Luke 21.21. Let him make haste away, and not stay to fetch anything out of his house, lest so doing he be shut up with the besieged, and so perish.

V. 16. {to take his garment} See on Mat. 24.18.

V. 17. {with child} See on Mat. 24.19. They cannot fly.

V. 18. {in the winter} See on Mat. 24.20.

V. 19. {shall be affliction} One affliction shall follow another, and one calamity another. See on Luke 21.22.

{from the beginning of the creation} That is, of the world created, as chap. 10.6. κτίσις signifies the creation, so here, and elsewhere it imports the creatures, or things created. Rom. 8.8.21.

V. 20. {except the Lord had shortened} Except he had shortened this war of the Romans with them, none of the Jews would have been left alive. See on Mat. 24.22. Theoph. So this οὐκ ἂν ἐσώθη πᾶσα σὰρξ, all flesh should not be saved, after the Hebrew manner, put to signify no flesh, as Psal. 143.2. כל חי, col, chai, all living, that is, none: this, be saved, the Syriac well gives, non viveret; &c. Not a Jew should have been left alive. Theoph.

{for the elects sake} That is, for the believing Jews’ sake.

V. 21. {Lo, here is Christ} See on Mat. 24.23.

{believe him not} See on Luke 17.23.

V. 22. {shew signs} Give signes. See on Matthew 24.24. 2 Thes. 2.9.

V. 23. {but take ye heed} See on Mat. 24.25.

V. 24. {tribulation} As verse 19. See on Matthew 24.29. Luke 21.25.

V. 25. {powers of heaven} See on Mat. 24.29.

V. 26. {see the the Son of man} See on Mat. 24.30. Then he will come manifestly, who for our redemption descended, tanquam pluvia in vellus, like the dew into Gideon’s fleece. Jerome.

V. 27. {send his angels} His own angels. See on Mat. 24.31.

{and shall gather together} By the ministry of his angels, Mat. 13.41. and 24.31.

{his elect} His own elect. For albeit all, even the reprobates also shall be raised from the dead, by the mighty power of God; that they being brought to stand before the Lord in judgment, may hear every one his sentence, according to that he has done; 2 Cor. 5.10. Dan. 12.2. John 5.25,28,29. Yet the holy angels of God shall minister herein, for the elect’s sake, to gather them from all parts of the world, sea and land, into the kingdom of glory. See Mat. 13.30.

{to the uttermost part of Heaven} His elect both in heaven and earth; for all of them shall attend Christ at the day of judgment, Jude 14.

V. 28. {branch is yet tender} Or now tender, or already tender, which is so, in the spring, not in the winter. See chap. 6.35. and 8.2. and 15.42.44. and on Mat. 24.33.

V. 29. {when ye shall see these things} See on Matth. 24.39. Luke 21.31.

{that it is nigh} The kingdom of God, Luke 21.31. Here, as also, Matth. 24. Luke 21. from the 20. verse. Some things are recorded as relating to the destruction of Jerusalem, the temple, and polity of the Jews; and some other things as relating to the end of the world, and coming of Christ to judgment; we must for the right understanding hereof carefully distinguish between, the signs of the nearness of approach of the one, and of the other; for albeit some signs which Christ gives may agree to either, Jerusalem’s end, or the world’s, as wars and rumors of wars, false prophets deceiving many, iniquity abounding, love and charity growing cold, Mat. 24.11,12. Yet some signs and symptoms are peculiar to the one which were not applicable to the other; as here ver. 26. seeing the Son of man coming in the clouds, was not spoken of, as a token of Jerusalem’s destruction, but of the world’s end; the abomination of desolation spoken of by Daniel the Prophet, standing in the holy place, Mat. 24.15. was not a sign or presage of the world’s imminent destruction, but of the temple’s, and Jerusalem’s.

V. 30. {This generation shall not pass} See on Mat. 24.34.34. Luke 21.32.

{till all these things be done} Begin to be accomplished: for the destruction of Jerusalem came, while some of this age were alive.

V. 31. {Heaven and earth shall pass} See on Matth. 24.35. Luke 21.33.

V. 32. {But of that day} Mentioned, verse 26. See on Matthew 24.36.

{and hour} Or season.

{no not the Angels} Much less men.

{neither the Son} As man, he knew not all things at once, but by degrees; see Luke 2.52. And it seems that he had not yet this secret revealed unto him, until after his ascension, wherein he laid down the form of a servant.

{but the Father} The latter day is not curiously to be searched for; which the Father alone knows: we must rather take care that we may be ever provided for it: for therefore God conceals it from us, that we might never be secure, but ever stand upon a careful watch.

V. 33. {Take heed, watch and pray} See on Matthew 24.42. These are munimenta spiritualia, Cyprian epist. 1. spiritual fortifications.

{the time} That is, καιρὸς, the season: that set and appointed time, which God has determined.

V. 34. {as a man taking a far journey} Thus shall it be in the kingdom of God, as if a man should take a long journey: so is Christ’s going into heaven, leaving his house the church: out of the worldly man’s belief, as out of his sight: he committed to every one his charge; some to govern, some to obey: every one to be vigilant in his calling, sanctimony of life; and expectation of judgment to come. See Mat. 25.14.

{and gave authority to his servants} τὴν ἐξουσίαν, the charge of his domestical affairs.

{the porter to watch} Lest any any misled servants should go away: or robbers and seducers enter to spoil: see the moral, Acts 20.28. 1 Pet. 5.8,9.

V. 35. {For ye know not} Seeing the danger is both inevitable and intolerable, if Christ coming to judgment, find us negligent and unprepared (for there shall be then no place for repentance) and seeing we cannot know the hour when he will come, it highly concerns every Christian to stand upon a careful and constant watch.

{at midnight, &c.} By these terms may be understood, that we may expect death and judgment at all times; and that no age of man is exempt from death: live every day as if it were your last.

V. 36. {lest coming suddenly} That is, in an hour that you thought not of; before you have repented, and returned unto the Lord, in true faith, and newness of life.

{find you sleeping} That is, secure in your sins. See Matthew 14.42.44.

V. 37. {what I say unto you} Tell the rest of my disciples, and all others, for their learning and comfort, what I have told you, verse 3.

{I say unto all, watch} The word of Christ is without exception of times, places, or persons addressed to all, ut novissimi per primos audiant, Jerome, that the last may hear by the first. Except the hour which shall bring you to judgment; for that is to every man his day of judgment: every man goes hence such, qualis judicandus est illo die, Augustine, ep. 80. as he shall be judged at that day: the life of a good and wise man, is a continual meditation on death, and preparation for the same; when Satan can make men forget this, he easily brings them asleep in sin.

CHAPTER 14

Verse 1. {Feast of Passover} See on Mat. 26.2. Luke 22.1,2.

{the chief priests} Though there were but one high priest at a time, yet there were some chief of every course or rank, (into which David distributed them, 1 Chron. 24.6.) which gave the name to those classes or courses, and by which they were distinguished and known: and these heads, or chief of their fathers of houses, are here meant: so that the sense is, the high priest, with his suffragan, and the chief priests of every course. See more hereof, on Mat. 27.1.

V. 2. {Not on the feast-day} The feast of Passover, being so solemn, seemed not accommodate to their purposes; but so God’s providence brought it to pass, that the truth might agree with the figure. See on Mat. 26.2.

V. 3. {being in Bethany} Mat. 26.6.

{Simon the leper} That had been a leper. See on Mat. 26.6. John 12.1,2,3.

{alabaster box} See on Mat. 26.7.

{of spikenard very precious} Or pure or liquid nard; see on Mat. 26.7. See Plin. l. 12. c. 12. and l. 13.1. They were wont herewith to mix sweet odors of other kinds. Cæl. Rhodigin. l. 27. c. 36. It is called here a box νάρδου πιστικῆς, as if he had said, it was spikenard fidelis or bonæ fidei faithful, or true nardus, to distinguish it from that which was sometimes adulterated or counterfeit.

{she brake the box} Syr. ופתחתה vapethachteh, and she opened it: of פתח, pethach to open; it seems, that she did not break the box in pieces, but opened it so, that it might run out largely and freely, on the head of Jesus.

V. 4. {had indignation} See on Mat. 26.8. The Syriac gives it, whom it displeased; but the Greek word here used is more emphatical. See c. 10.14. 2 Cor. 7.11. Mat. 10.41. Luk. 13.14. where the same word is used: it seems to be compounded of ἄγαν, very much, exceedingly; and ἄχθομαι, agrè fero, to be vexed at, as at a thing intolerable or grievous to be endured: be not discouraged for men’s censuring your good works, never anything was so well done, but that it was obvious, and exposed to calumny, because somebody disliked it.

{why was this waste?} Wicked men think all is waste that is bestowed on Christ.

V. 5. {three hundred pence} See chap. 6.37. Mat. 18.28. This came to above nine pounds sterling.

{given to the poor} See on Mat. 26.9. John 12.5.

V. 6. {Why trouble ye her} Gr. make her labours: it seems they were very troublesome to her, and hindered her.

{a good work} See on Mat. 26.10.

V. 7. {Ye have the poor with you always} You shall not want occasions of doing good to the poor, when I am gone. See on Mat. 16.11. John 12.8.

V. 8. {anoint my body to the burying} See on Mat. 26.12. Which mystery the disciples did not yet fully understand, and therefore Christ often mentions the same unto them.

V. 9. {Where ever this gospel} See on Mat. 26.13.

V. 10. {Judas went unto} Went away unto. See on Mat. 26.14.

V. 11. {promised to give} See on Mat. 226.15.

V. 12. {The first day of unleavened bread} Or day before. For they must prepare for it beforehand: our Savior being made subject to the law for us, does celebrate the Passover according to the law.

{when they killed} When they used to kill; or sacrificed.

{the Passover} That is, the Paschal lamb, metonymically, which is usual in sacramental speeches.

V. 13. {Go ye into the city} Into Jerusalem. See Mat. 26.18.

{bearing a pitcher of water} For purification, washing of, or other uses.

V. 14. {Wheresoever he shall go in} Into whatsoever house you shall see him go; take this for a sign of the house which you should go to.

{where is the guest-chamber?} κατάλυμα, the lodging: the word is used for an inn. Luke 2.7.

V. 15. {a large upper room} ἀνώγεον signifies that part of the house which is highest from the ground, to whatsoever use it is put: but because they used to sup in that part of the house, they called it among the Latins cœnaculum, a supping chamber.

V. 16. {found as he said} See on Luke 22.13.

V. 17. {in the evening he came} See on Mat. 26.20.

V. 18. {they sate} See on Matt. 26.20. Luke 22.21. John 13.21.

{shall betray me} See on Mat. 26.21.

V. 19. {they began to be sorrowful} See on Mat. 26.22.

{is it I} See on Mat. 26.22.

V. 20. {that dippeth with me, &c.} That uses to eat meat with me: which was anciently esteemed a strict bond of friendship. Psal. 41.9. See on Mat. 26.23.

V. 21. {Son of man indeed goeth} See on Mat. 26.24.

{but wo unto, &c.} Mat. 26.24.

V. 22. {As they did eat} The figure of the law, by and by to be fulfilled, was now to be repealed; and in place thereof, the seal of the new covenant answerable thereto, instituted; and that to continue until Christ’s coming again to judgment, 1 Cor. 11.26.

V. 23. {He took the cup} See on Mat. 26.27. Luke 22.20.

V. 24. {This is my blood} See on Mat. Mat. 26.28.

V. 25. {I will drink no more of} See on Mat. 26.29. He alludes unto the custom of the Jews, who were not to eat or drink any more that day, after the concluding cup: the meaning is, I have lived and conversed with you hitherto as man with men: but henceforth I will be with you, as in the eternal kingdom, where we shall live another kind of life: and from this time, though he did after his resurrection, eat and drink with them; yet that was not for his necessity, but to confirm their faith in the resurrection: for then had he neither bodily infirmity, nor necessity.

V. 26. {an hymn} Or psalm. See on Mat. 26.30.

V. 27. {all ye shall be offended} Mat. 26.31. Christ foretells how he shall be forsaken, lest they should be scandaled at it when they should see it so come to pass.

{I will smite the shepherd} Zech. 13.7. That is, Christ the good shepherd, (John 10.) standing in the place of sinners, shall be afflicted to death: and then his disciples and those that believe in him, shall for a time, be scattered for fear.

V. 28. {But after that I am risen} See on Mat. 26.32.

V. 28. {yet will not I} Mat. 26.33. Thus said he presuming on his own ability, and sincere affection to Christ: here is a grave document, concerning man’s infirmity, and danger in security. Concerning which the apostle admonishes, 1 Cor. 10.12. wherefore let him that thinketh he standeth; take heed lest he fall; it is a pious use which Augustine de doctr. Christian. l. 3. c. 23. teaches us to make of such examples against presumption, ostentation, and contempt of others for their sins.—Cum videat tantorum virorum & cavendas tempestates & flenda naufragia; for says he, the sins of these men were set upon record, that you may everywhere tremble at that word,—he that thinketh he standeth, let him take heed, &c.

V. 30. {even in this night} Before it be daylight: a sudden change.

{before the Cock crow} See on Mat. 26.34.

V. 21. {spake the more vehemently} ἐκ περισσοῦ, &c. As it were out of more abundance: that is, more confidently expressing his affection.

{likewise also said they all} All the rest of the apostles that were with Christ.

V. 32. {And they came} Mat. 26.36.

{Gethsemane} See on Mat. 26.36.

{to his disciples} To his own disciples: for now none but the apostles were with him, who were called disciples, by way of preeminence;

V. 33. {with him} None were there with him but they.

V. 34. {My soul is exceeding sorrowful, &c.} See on Mat. 26.38. It imports an extraordinary sorrow: more than any human sorrow: to him might justly be applied that, Lam. 1.12.

V. 35. {that the hour might pass from him} The time of my passion determined by you, and foretold in Scripture, which I now feel coming on me.

V. 36. {Abba Father} So Rom. 8.15. Galat. 4.6. The children speaking Syriac, used to say אבא abba to their fathers, therefore the Greek retains it, and expounds it by ὁ πατὴρ; the Syriac reads אבא אבי abba abi, Abba my father, or father, my father; and this ingemination is proper for great exigents, vehemency or passion, and earnest petitions for relief in extreme dangers, or deprecation of the imminent; אבא abba is a Chaldee and Syriac word formed of the Hebrew אב ab, by adding א a, and doubling the ב b. See on Mat. 26.39. Luke 22.42.

V. 37. {Couldst thou not watch one hour?} He speaks by name to Peter, though the rest were also concerned; because Peter, who had most, or first professed constancy toward Christ, might specially be admonished to watch and pray against his imminent temptation; by the sense of this present infirmity now obreping and stealing on him: as if he had said, if you cannot watch one hour with me, how much less will you be able to watch many, or resist the greater trials, which will quickly fall upon you.

V. 38. {Watch and pray} See on Mat. 26.41.

V. 39. {the same words} τὸν αὐτὸν λόγον the same speech. See on Mat. 26.44. It is lawful to repeat the same words, again and again in prayer, as Christ here did; if there be faithful and serious intention of the mind therein: otherwise, the vain repetitions of hypocrites are unsavory, and prohibited by Christ, where they think to be heard for their much speaking, Mat. 6.7.

V. 40. {found them asleep again} So frail is flesh and blood; where the spirit is willing, it cannot, (or very hardly) watch against temptations: how great a care had we need to have?

{what to answer him} They were ashamed of their sleepiness, (& could not keep themselves awake) nor did they know how to excuse it.

V. 41. {Sleep on now} See on Mat. 26.45.

{into the hands of sinners} Of the Romans, who were heathens. See Gal. 2.15. See on Mat. 26.45.

V. 42. {Rise, let us go} See on Mat. 26.46.

V. 43. {While he yet spake} Mat. 26.47. So certainly did Christ foresee the time, manner and end of every action, that he therein appeared truly God omniscient; as truly man suffering for our sins: he had said, verse 41. the hour is come, behold the Son of man is betrayed; and that same hour, and instant, it appeared to be so.

{Judas one of the twelve} Mat. 26.47.

{with swords} Cruelty, and treason is ever cowardly, timorous, never secure: therefore came so many armed men to apprehend one man of peace. See on John 18.3.

{from the chief Priests} That is, being procured and sent by them to apprehend Christ.

V. 44. {he that betrayed him} Man forsook God, and therein betrayed his honor; and Christ is forsaken of his, and betrayed, that the satisfaction which he made to the justice of God, might be proportionable to the sin which man had committed.

{had given them a token} See on Mat. 26.48. σύσσημον, that is a common token or sign, which he gave to them all, that they might mutually know the word, or signal.

{lead him away safely} ἀσφαλῶς, diligently, and safely: be sure you suffer him not to escape, neither to be rescued: it is probable that Judas was thus cautious, remembering how often he had before delivered himself, and escaped out of his enemies’ hands, when they would have killed him: as, Luke 4.30. John 8.59. John 10.39. And fearing he would do so again: or that the high priests would suspect Judas himself of fraud toward them in pretending to deliver him unto them, whose power to elude and escape them (as at first, Samson did the Philistines) Judas did foreknow; and so he might fail of his thirty pieces promised him for his treason, or suffer their disfavor.

V. 55. {and kissed him} See on Mat. 26.50.47. Luke 22.48. For albeit this was among the Jews a usual manner of salutation (2 Sam. 20.9. Rom. 16.16. Exod. 4.27. Exod. 18.7. 2 Sam. 14.33. 1 Cor. 16.20. &c.) yet seeing there appeared among them who came armed unto him, only one face of enmity, this salutation of Judas was a designation evident enough of him, upon whom he would have the soldiers (who possibly neither knew Christ nor any of his disciples with whom he was) lay present hands to apprehend him.

V. 46. {took him} See on Mat. 16.50. John 18.12.

V. 47. {One of them that stood by} Peter cut off Malchus’ ear. John 18.10,11.

V. 48. {as against a thief} See on Mat. 26.55. Was daily with you in the temple, if I had been a delinquent, why did you not take me then, and bring me to my answer?

V. 49. {must be fulfilled} Gr. but that; that is, but this was done, that the Scriptures might be fulfilled.

V. 50. {they all forsook him} The eleven disciples that were with him. As he had foretold them, ver. 27. and as Scripture many years before had declared it would come to pass. Zech. 13.7.

V. 51. {a certain young man} Not any of our Savior’s disciples, or of the house whence he came; but one that came out of some dwelling near the garden, who hearing the tumult, had risen, and run out to know what the matter was.

{having a linen cloth} Such as they used to lie in. By which it may seem, that being waked by the noise of the soldiers going by, he suddenly started out of his bed to hearken what the matter was, that so many armed men passed by at that time of night.

{laid hold on him} The soldiers that came with Judas, supposing him to be one of Christ’s disciples, took him.

V. 52. {fled from them naked} As Joseph left his upper garment, Gen. 39.12. This the evangelist mentions, to show, what danger it then was to follow; or to be suspected of his party: this sets off the malicious rage of his enemies; and how hard it had been for the apostles, to escaped their boundless violence, had not the divine providence of Christ preserved them; for the greater work to which the Lord had assigned them: which may comfort us in the enemies’ greatest fury; he can and will preserve us to the work he has appointed us.

V. 53. {and they led} Mat. 26.57. They bound him, or manicled him, as if he had been some dangerous and great malefactor, and so led him away to Annas first, John 18.12,13. The malicious high priests thought it not enough to destroy him privately, but, to render him more odious to the Romans, and also the people of the Jews, they would have him seem guilty, and as one worthy of death, perishing by the hand of justice: such is the odious deformity of sin that it cannot endure its own face, but when it will act in public, will be sure to borrow some mask of justice or sanctity, that it may not be discovered.

{with him were assembled all the chief priests} Their highest council was assembled; because they blasphemously accused Christ of blasphemy: their other calumny, concerning treason, was forged against him, to instigate Pilate to condemn him.

V. 54. {at the fire} πρὸς τὸ φῶς, at the light, that is, of the fire: so the Syr. has it נורא nuro (over against the fire; that is, at, or before the fire) so the word is commonly used. Hebr. 12.18. Act. 7.30, &c. from the Hebrew נור properly signifying a light, or candle: so the Greeks sometimes used φῶς, for fire, because it shines and gives light; hereby they discovered Peter, so the Hebrews used their word אור, or, to signify both fire; and light, Gen. 1.2. Isai. 44.16. I have seen אור the fire 70. πῦρ. So Isai. 50.11, &c. which commonly signifies light, splendor, and brightness: as Gen. 2.2. God said fiat אור light.

V. 55. {Sought for witness} See on Mat. 26.59.

V. 56. {Their witnesses agreed not together} Or were not equal to a capital accusation: that which they said could not touch life, which the priests much desired verse 55.59. So that Christ whose perfect innocency was above all impeachment; in end is condemned, for confessing God to be his Father, that we, who denied God, and were indeed wicked, might be acquitted before God’s tribunal.

V. 57. {Then arose certain} That is, two false witnesses (as Mat. 26.60.) stood forth, or came into the court to testify, having been suborned, and having compacted, and premeditated what to say against Christ.

V. 58. {I will destroy this temple} See on Mat. 16.61.

V. 59. {Neither so did their witness agree} See on ver. 56. Their witness agreed not; for some said, Jesus’ words whereof they accuse him were, I am able to destroy the temple of God, and to build it, &c. Mat. 26.61. The other said, I will destroy the temple, &c. as here, the one speaks only a posse, the other a velle: and so their witnesses were not ἴσαι, sufficient to condemn him.

V. 60. {Answerest thou nothing} See on Mat. 26.63.

V. 61. {The son of the blessed one} Of God, worthy of all praise, daily lauded of men and angels, Isai. 6.3. Rev. 4.8. The Jews commonly called God ברוך הוא baruch hu. See Gen. 9.26. That blessed one. See Rom. 1.25. Rom. 9.5. 1 Tim. 1.11. 1 Tim. 6.15. Eph. 1.3. 1 Pet. 1.3. He is indeed, eternally, infinitely, independently, self-blessed, and the sole fountain of blessedness to all that are blessed; so that in and with him, there can be nothing but blessedness, and out of him, nothing but unhappiness.

V. 62. {ye shall see} Mat. 24.30.

{the right hand of power} Of the power of God, till he have destroyed all his enemies, Psal. 110.1.

V. 63. {Rent his clothes} See on Mat. 16.65. The most damnable hypocrites in the world, so act, that men may think all which they impiously do is in zeal to the cause of God; although their proceedings be such, as that not only their own consciences tell them, but knowing men may not obscurely discern, that avarice, ambition or malice precipitates them to that which they do: as here, which of the spectators might not through the high priest’s rent clothes, see a malicious hypocrite? Even Pilate knew that for envy they had delivered him. Mat. 27.18. That is, Jesus, to the Roman power to destroy him.

V. 64. {What think ye} See on Mat. 26.66. He well knew their sense and sentence; but, as Lactantius notes; the sinner would ever have a free place to sin, which is, when he can gain such consent, that there remains no man; Cui delicta non placeant, whom his sins please not.

V. 65. {To spit on him} See on Mat. 26.67.

{to cover his face} As they used the condemned, or those who were designed to death. See Est. 7.8.

{prophesy} You take upon you to be a prophet, tell who smote you.

V. 66. {As Peter was beneath} Mat. 26.69. For the assembly of priests sat higher.

V. 67. {Thou also wast, &c.} Were conversant with him as a disciple.

V. 68. {But he denied} Here appears the certain truth of Christ, both foreseeing the trials of his elect, limiting Satan’s malice, and giving them victory, by faith and repentance: also here is a heavy example of man’s infirmity, together with the most comfortable example of God’s mercy, in recovering him. Who was a servant of the high priest; possibly this was she that kept the door, mentioned John 18.16.17.

V. 69. {A maid saw him again} Mat. 26.71. See also on Luke 22.56.

V. 70. {He denied again} Mat. 26.72,73. See on Luke 22.58,59. John 18.25,26.

V. 71. {Began to curse} Or wish evil on himself, if he so much as knew Christ. See on Mat. 26.74. and on Luke 62.52. John 18.27.

V. 72. {The second time the Cock crew} See Mat. 26.74. and on Luke 22.60.

{when he thought thereon} When he thought on Jesus’ words, the Lord turning back and looking on him to remember him, Luke 22.61.

{he wept} See on Mat. 26.75. and on Luke 22.62. Peter who was to be so great a pastor in the church of Christ, was yet permitted, to this great temptation, that (as Gregory says Hom. 21. in Evang.) in sua culpa disceret, qualiter aliis misereri debuisset. In his own fault he might learn how to bear with others.

CHAPTER 15

Verse 1. {Strait way in the morning} Mat. 27.1.

{the whole council.} See on Mat. 27.1.

{and bound Jesus} The holy, and spotless lamb of God (John 1.29) is bound (as the sacrifices used to be, which prefigured him) and that before the tribunal of man, that we who are guilty sinners, might be acquitted, before the judgment seat of God.

{and delivered him to Pilate} The Romans having subdued them, and given them laws and conditions of holding their inheritances in that land, permitted them not power of judicature in any capital causes; because they could not put Jesus to death (which they so much desired) they deliver him to Pilate the Roman deputy for that time. With an indictment of high treason against Caesar, which they supposed would easily carry on their design, before Pilate, the name of king being ever odious to the Romans: therefore Pilate in the next verse questions him so, art thou the King of the Jewes? which might seem very abrupt, but that we must understand that the Jews had accused Christ of ambition, and affecting to be king of Israel, which for brevity sake this Evangelist omits. See verse 3.

V. 2. {Art thou the King of the Jews} See on Mat. 27.1. and Luke 23.3. John 18.33, 37.

V. 3. {Accused him of many things} They laid many things to his charge, though the malice of the devil could not find one thing, whereof justly to condemn him.

{but he answered nothing} See on Mat. 27.12.

{how many things they witness} See on Mat. 27.13.

V. 4. {Pilate asked him again} Mat. 27.13. For he had asked him once before, in the judgment hall, where his enemies would not come to appear against him, John 18.33. Now lest they should say Pilate had not dealt sincerely, he here asks the same question again in their presence; out of the hall.

V. 5. {Pilate marvelled} Believing him to be innocent, he could not but marvel, why he spoke nothing in his own defense, specially seeing the judge expressed so much inclination to acquit him. So far is the wisdom of man from apprehending the counsels of God concerning the great work of our redemption, which Christ would not attempt to hinder, by answering for himself, that he might be acquitted. But would therefore be silent, that the judge might proceed to sentence against him, and he might suffer to satisfy God’s justice for our sins, and we be saved.

V. 6. {He released unto them one prisoner} He used then to release to them one prisoner whom they begged. See on Mat. 27.15. See verse 8.

V. 7. {One named Barabbas} See on Mat. 27.16.

V. 8. {As he had ever done unto them} That, as he used to do, he would now also release one prisoner, whom they should desire: Pilate had moved them hereto, Mat. 27.17. They being instructed of the high priest, now move him verse 11.

V. 9. {The King of the Jews} See on Mat. 27.17.

V. 10. {Had delivered him for envy} See on Mat. 27.18.

V. 11. {The chief Priests had moved the people} They moved the people that they should desire Pilate to release, &c. See on Mat. 27.20.

V. 12. {Whom ye call the King of, &c.} Whom you accuse for affecting the kingdom over the people of the Jews.

V. 13. {They cried out again, crucify him} See on Mat. 27.22. and on Luke 23.18.21.

V. 14. {Why? what evil hath he done} See on Matthew 27.23.

V. 15. {Willing to content the people} Gr. To do sufficient to satisfy the people against his own conscience, and common equity; he, out of a servile fear, would do what a giddy and enraged multitude would have done, though in his own conscience it was most unjust and impious.

{scourged him} See on Luke 23.16.24. It seems they were wont to scourge those who were condemned to death, before they executed them; according to that which Cælius Rhodiginus says, lect. antiqu. lib. 10. cap. 5. virgas pati, est in publico, ad necem cædi.——

V. 16. {Called the Praetorium} ὅ ἐστι πραιτώριον: which is the pretorium. See on Mat. 27.27. and on Acts 23.35.

V. 17. {Platted a crown of thorns} See on Mat. 27.29. and on John 19.2. Christ, now to suffer for the sins of men (whose ambition reached to the throne of God himself) is condemned as one that affected a kingly power, and therefore in scorn is crowned with thorns, that we through him might be crowned with glory, and eternal blessedness.

V. 18. {Hail King of the Jews} See on John 19.3.

V. 19. {Smote him on the head with a reed} Which probably they took out of his hand, into which they had put it in mockery, and contempt, instead of a scepter; as they had the crown of thorns on his head; that they might make him the contempt of the rude vulgar, blasphemously deriding him. See Psal. 22.6, 7.

{spit upon him} See on Mat. 27.30.

{bowing their knee worshipped him} All in scorn: as ver. 20. See on Mat. 27.29. Thus dealt this blasphemous rabble with the holy Jesus suffering, to whom God has given a name, which is above every name: that to him every knee should bow, of things in heaven, and things in earth; ——and that every tongue should confesse, that Jesus Christ is Lord, to the glory of God the Father. Phil. 2.

V. 20. {Took off the purple} See on Mat. 27.31.

V. 21. {Compelled one Simon} See on Matthew 27.32. and on Luke 23.26.

V. 22. {The place of a scull} Christ is led into this unclean place to suffer death; that we might be admitted into the heavenly Jerusalem, (into which nothing unclean or impure shall enter, Rev. 21.25.) there to enjoy God’s most glorious, and ever blessed presence. See on Mat. 27.33. and on John 19.17. & Luke 23.33. Thus by his stripes we are healed; by his sorrows we enter into eternal joy.

V. 23. {Wine mingled with myrrh} See on Mat. 27.34. and on Luke 23.36. and on John 19.29. Probably to refresh him, and so to prolong his torments; tanquam animo deficientem refocillantes. Euthym. in Mat. 27.34.

V. 24. {They parted his garments} See on Mat. 27.35. and on John 19.23. They fastened him thus unclothed to the cross; but we, by his suffering, are clothed with his righteousness; and by his one oblation of himself, forever sanctified; that we may in the appointed time, enter into the holiest, by that new and living way which he has consecrated for us. Heb. 10.19, 20.

V. 25. {It was the third hour} They fastened him to the cross about nine of the clock in the morning.

{they crucified him} Or when they crucified him. See on Matthew 27.35.

V. 26. {The King of the Jews} See on Mat. 27.37. and on Luke 23.38.

V. 27. {Two thieves} See on Mat. 27.38.

V. 28. {And he was numbered} Isai. 53.12. However the malicious Jews intended this for a contumely, and acted it for an aggravation of his sufferings, to be numbered and executed among malefactors, infamous persons; yet this also was one work of the Messias, concerning whose suffering the prophet Isai. 53.12. So many generations before said, he was numbred with the transgressors, which Christ told his disciples before his passion (Luke 22.37.) must be accomplished in himself: the Jews would hereby have made it appear to the world, that Christ thus suffering, was not the expected Messias and Savior of the elect: but hereby they blindly and unwittingly executed God’s decree for his thus suffering. See Acts 4.28. to the most just condemnation of the Jews, who reading this prophecy, and themselves acting to the fulfilling of the same, will not yet believe that Christ in whom, and whose sufferings, all the legal ceremonies prefiguring him, as also all the divine oracles of God by the prophets foretold, were fully, and punctually fulfilled.

V. 29. {Ah, thou that destroyest the temple} See on Mat. 27.39. and on Luke 23.35.37.

V. 30. {Save thyself, &c.} See on Mat. 27.40. and on Luke 23.37.

V. 31. {Also the high Priests} See on Mat. 27.41.

V. 32. {Let Christ the King of Israel descend, &c.} See on Matt. 27.42. and on Luke 23.37.

V. 33. {There was darkness} A token of God’s anger against the sins of his ungrateful persecutors (see on Mat. 27.45.) and a proper emblem of their stupid ignorance, who were thus active against the Lord of life.

{over the whole land} Over Judea, and all, or much of that hemisphere. See on Mat. 27.45.

V. 34. {Eloi, Eloi} See on Mat. 27.47.

V. 35. {He calleth Elias} See on Matth. 27.47.

V. 36. {Put it on a reed} See on Matt. 27.48. and on Joh. 19.29.

V. 37. {Cried with a loud voice} ἀφεὶς φωνὴν μεγάλην. Sending forth a great voice. See on Matt. 27. A usual manner of expressing any loud speech, Psalm 18.13. and 46.7. and 68.34. and 77.18. and 104.12. Numb. 14.1. Hab. 3.10. The 70. commonly give it ἔδωκε φωνὴν, &c. He gave his voice, or lift up a voice, to speak or cry aloud.

{gave up the ghost} He died, ἀποθνήσκει, ζωοποιεῖ δὲ, καὶ καταλύει τῷ θανάτῳ τὸν θάνατον: he dieth, but giveth life; and in his death destroyeth death (Greg. Nazianzen orat. 35.) that it may have no more power over us; but only to end sin, and begin us a better life, and therein our eternal happiness.

V. 38. {The vail of the Temple} See on Matthew 27.51. and on Luke 23.45.

V. 39. {Centurion which stood, &c.} See on Matt. 27.54.

V. 40. {James the less} It may be he was less in stature, of less note, or younger than James son of Zebedee: however this is added to distinguish him from that other James: See Acts 12.2.17.

V. 41. {Followed him} Luke 8.3.

V. 42. {When Even was come} Matt. 27.57.

V. 43. {Joseph of Arimathaea} See on Matt. 27.57. and on Luke 23.50. John 19.38.

{an honourable Counsellor} A man of great authority, of the council of the Sanhedrim; or else taken into Pilate’s council; the first seems most agreeable with the present circumstances.

{waited for the kingdom of God} See Luke 2.25. He waited for the kingdom of the promised Messias, and salvation therein, and on Luke 23.51.

{went in boldly in to Pilate} This intimates either great freedom of his access to Pilate; or his much daring, in showing himself a follower of Christ; considering the power and malice of the priests, and Pharisees, now backed, with the fury of the misled people; so that he could not herein, but run the hazard of life and estate.

V. 44. {Marvelled if he were already dead} Because they who were crucified, were very long in their torments before they could die; and because probably he might hear that Jesus had power to raise the dead, he might possibly think, that he would have delivered himself from the cross; therefore he marveled: he knew not the counsel of God concerning Christ’s suffering, though himself were a chief actor in the performance of the same, Acts 4.27, 28. Nor that Christ delivered up himself a voluntary sacrifice for our sins; neither understood he the mystery of the Paschal Lamb to be eaten in haste, Exod. 12.11.

{the Centurion} Who guarded the cross, v. 39. with his company of soldiers appointed thereto by Pilate, Matt. 27.65.

{he asked him whether} Fearing the Jews, if his disciples should have taken him down, before he had been certainly dead (all which doubting, confirms our faith in his death and resurrection) might give some mischievous information against him to Caesar.

V. 45. {He gave the body to Joseph} He gave him power to take it down, and bury it, at his discretion, ἐδωρήσατο, he gave Jesus’ body to Joseph; loco muneris, says one, he might boldly have added, the greatest that man ever begged, or gave; magna divinæ gratiæ tessera: For so God loved the world, that he gave his onely begotten Son—— John 3.16.

V. 46. {Bought fine linen} See on Matth. 27.59. In the Greek, σινδόνα, as Chapter 14.51. A linen cloth; that which we call a winding sheet.

{and laid him in a sepulchre} See on Matt. 27.60. and on Luke 23.53. Tremellius says out of Maimoni de luctu. c. 4. It is a custom in Israel, concerning the dead, and their sepulture; that when one is dead, they shut his eyes, and mouth, binding a band of some cloth to tie up his jaws; wash, the corpse, and anoint it with ointment confected of divers aromatical things: then cutting off the hair of the head, the body is wrapped up in white linen cloth, prepared for this purpose; therefore the face is covered, before the dead be laid on the bier, with an handkerchief then laid on the bier, he is borne on men’s shoulders, to the grave; and there before the body be put into the ground, certain words written by the ancestors for this purpose, are recited, wherein the divine justice is commended, and the sins of man aggravated whereby we have deserved death; they pray God, that he would so exercise his justice, that he forget not that he is also merciful: after this, the corpse together with the bier, is put into the ground, and covered: then turn they to the mourners, and certain things to comfort them are recited; which done, everyone goes hence: neither appears there any difference between the rich and poor, noble and obscure, either in their burial of the dead, or consolation of the living.

{and rolled a stone} See on Matth. 27.60.63. &c.

V. 47. {And Mary Magdalen} See on Matt. 27.61.

CHAPTER 16

Verse 1. {Was past} Or had come between, as Acts 25.13. and 27.9. See on Matt. 28.1. This Sabbath began at sunset, and ended at sunset: so soon therefore, as it was lawful to work, or buy, and sell, they went to buy sweet spices to embalm the body of Jesus: which, though that sacred body had no need of (as other corruptible bodies) he being to lie in grave, and not to see corruption, yet these women were yet ignorant hereof; and therefore it being a solemn custom with them to embalm their dear deceased friends; they would thus show their love; although Joseph and Nicodemus had accommodated the body with a Sindon, or winding sheet, and a mixture of myrrh and aloes, about an hundred pound weight, John 19.39. For the custom of those places was often and many days to embalm the dead; possibly they received it from the Egyptians, whose time of embalming, lasted forty days: See Genesis 50.23. See Herodot. in Euterpe.

{and Salome} See Chapter 15.40. The Syriac names her שלום shalum, others, שלומת selomith, it skills not much to be curious herein. See Jo. Drus. ad voc. N. T. com. 1. pag. 152. and Annot. in N. T. par. alt. pag. 61. She is mentioned also c. 15.40. among those women who ministered unto Christ when he was in Galilee, and coming up with him to Jerusalem, stood far off from his cross, beholding that which was there done.

V. 2. {Very early in the morning} See on Matthew 28. and on Luke 24.1. John 20.1. As soon as it was fit to do it, on the Sabbath, they might not, and in the night there was no convenience.

V. 3. {They said among themselves} That is, the women mentioned, verse 1. As they went towards the sepulcher; remembering how it was shut up, they began to cast about, how they should have the stone rolled away, that they might come to embalm him: as if they said; can all we do it? or, how shall we find any to do it for us? It seems they knew not that there was a public seal, and guard set upon the sepulcher, seeing they make no difficulty concerning that, which had they known, they probably would have feared the issue of their present attempt.

V. 4. {And when they looked} ἀναβλέψασαι, &c. When they cast their eyes towards the sepulcher it imports here an intentive looking toward it, which they before did not, so the Syriac gives it, and beholding they saw, or looking more steadfastly they perceived.

{for it was very great} This was the reason of their care and consultation, v. 3. They were solicitous how they should be able to remove the stone, because it was very great, and heavy above their strength to move.

V. 5. {entering into the Sepulchre} John 20.11. That is, says Master Beza, in speluncam, in qua excisum erat Sepulchrum: into the cave, in which the sepulcher was hewed out of the rock: Others say, they entered only within the septum or fence, which divided the sepulcher from the rest of the garden in which the sepulcher was: Others say, after Augustine, l. 3. de Consen. Evang. c. 24. They entered into some space of the cave before the sepulcher. Here need not much dispute, if we consider other parts of the Gospel, mentioning their graves (Matt. 8.28. Mark 5.2. Luke 8.27.) either of that capacity, or so arched, that they might go down into them.

{they saw a young man} The angel appeared in the shape of a young man; as Acts 1.10. Luke 24.4. See John 20.12.

{long white garment} See on Matt. 28.3. Shining with a celestial light: these albs were to import triumph and festivity; our victory and rejoicing in the resurrection of Christ as Gregor. hom. 21. in Evangelium, notes.

{they were affrighted} It being a sudden and unexpected apparition, and flesh and blood being not able to look on heavenly creatures, without fear and astonishment.

V. 6. {be not afraid} See on Matt. 28.5.

{see the place} See on Matt. 28:6.

V. 7. {But go tell the Disciples} See on Matt. 28.7.

{and Peter} If the angel had not named him who denied his master, possibly he might have been afraid to come, vocatur ergo ex nomine, ne desperet ex negatione, Gregor. hom. 21. q. s. He is called by name, lest he should despair, because he had denied Christ; for which Peter being now full of heaviness, and fluctuant thoughts, had need of some special comfort.

{as he said unto you} Matt. 26.32.

V. 8. {neither said they any thing to any man} Either for fear of the Jews, they durst tell no man by the way; or it was for haste which they made to tell the disciples, as they were commanded; Matt. 28.8. Luke 24.9.22.23.

V. 9. {appeared first to Magdalen} John 20.14. Of these apparitions: See Is. Casaubon. exercit. 16. N. 186.

{out of whom he had cast, &c.} ἀφ’ ἧς from whom he had cast out. Luke 8.2. See the great mercy of Christ, making her the first witness of his resurrection, who had been most miserable.

V. 10. {she went and told them} As Christ had commanded her, Joh. 17. and the angels here verse 7.

{that had been with him} Who followed him and had been conversant with him, as his disciples, and hearers; whose faith he would have now confirmed in the assurance of his resurrection from the dead, and not to be hazarded by any longer delay of the same.

{as they mourned and wept} See on Luke 24.17. They in their infirmity of faith, not yet apprehend what he had taught them concerning his resurrection the third day; mourned and wept; as if he had still been dead; but he would now have them cease from that sorrow, and be assured that he was alive again: Christ will ever send comfort to his, in due time, and at last wipe away all tears from their eyes. See Psal. 9.9.

V. 11. {and they} Or, Yet they, as, Acts 7:5.

{when they heard that he was alive} Mary told them that the angel assured her, that Christ was alive, verse 6. and that she had also seen him, verse 9.

{believed not} The greatness and strangeness of the matter, exceeded their present faith (Luke 24.11. See Exod. 6.9.) which had been shaken, and almost overwhelmed, with so many and great fears. This shows, they were so far from any confederacy or compact in divulging Christ’s resurrection from the dead that it was long before they could believe it themselves; see vers. 13.

V. 12. {in another form} In another habit than he had conversed with them in: and therefore they took him for a stranger. Luke 24.18. as Mary did for the gardener. John 20.15. See on Luke 24.15, 16. utique in ipso corpore, cujus alia erat effigies Augustin.

Paulino. ep. 59. q. 8. Verily in the same body, but in another form: not that he had so altered his human lineaments and countenance, that they could not know him; but because their eyes were held for a time, so that they did not, Luke 24.16. What need any holding their eyes, if he had been so changed, that they could not have known him?

{unto two of them} Luke 24.15.

{went into the Country} To Emaus, a country town or village: about seven miles from Jerusalem.

V. 13. {neither believed they them} All this is recorded that we may the more confidently believe those to have been most free from any compact in their testimony, who were so slowly, and hardly induced to believe the Gospel themselves.

V. 14. {Afterward} Luke 24.36. John 20.19. Another time, after his appearing to Mary, and her relating the same to the disciples.

{as they sate at meat} ἀνακειμένοις, As they sat together, at supper; as may be gathered from Luke 24.33. compared with verse 36. For those two disciples at Emaus, knew Christ in his breaking bread, and presently returned to Jerusalem to tell the disciples thereof; while they were speaking, suddenly Christ stood by them, it is probable therefore, while they sat at supper, whom he calls the eleven; that is, the apostles in general, or indefinitely taken for those of the eleven, who were gathered together with others at Jerusalem; where it is said (Luke 24.33.) that Cleopas and another of them, found the eleven together; yet Thomas was not there. John 20.24. For after the death of Judas Iscariot unto the election of Matthias, Acts 1.26. the apostles were commonly called the eleven. See Matt. 28.16. Luke 24.9.33, &c.

V. 15. {and he said unto them} Matt. 28.19. Not presently after this mentioned apparition, but when the disciples went into Galilee (Matt. 28.16.) there to meet Jesus on the mountain, where he had appointed them.

{Go ye into all the world} Not into Judea alone (as Matt. 10.5, 6.) But now the partition wall is broken down, (Ephes. 2.) and they must preach, administer the sacraments, and confirm the same with miracles among the Gentiles also.

{to every creature} That is, to every nation, as Matthew expresses it, (See 1 Pet. 2.13.) to all mankind without exception: omni ergo creaturæ prædicatur Evangelium, cum soli homini prædicatur, &c. Gregor. hom. 29. in evang. The Gospel is preached to every creature, when it is preached to man only, for whom all things on earth were created: this word κτίσις, sometimes signifies the creation of the world: Chapter 10.7. Romans 1.20. Sometimes the things created; Chapter 13.19. Romans 8.22. Sometimes all mankind, men and women of all conditions, as here: Christ would have them know, that as he is the creator of all men, so would he now have the gladsome tidings of salvation by faith in him, and free remission of sins, to be published unto all the nations of the world: the Gospel was not now to be shut up within the limits of any particular church; like the dew in Gideon’s fleece, while the floor was dry, (Judges 6.37, 38.) but to be communicated to all: and as it was sent to all so was it entrusted to the care, and ministry of all the apostles, and to their successors the ministers of the Gospel: the Hebrews call man the creature, by way of excellency, or eminency, as being God’s masterpiece, among the creatures, on whom he set his own image.

V. 16. {and is baptized} He that believes, and by baptism, makes profession of his faith: understand this, de adultis; God’s free grace to infants, is not tied to the external sign.

{but he that believeth not} John 3.36.

V. 17. {these signs} These miracles which you shall work where you preach, to confirm your doctrine, shall be signs of my presence with you, and their faith that believe in my name.

{shall follow them that believe} This power of miracles continued accordingly for a time in the church, until Christianity was more publicly professed. See Irenæus l. 2. c. 58. Albeit, all believers had not this power to do miracles: yet some successively had (for many years after the ascension of Christ) for the confirmation of others; and it was necessary thereto. Ut enim fides cresceret, miraculis fuerat nutrienda, Gregor. Hom. 29. in Evangel. That faith might grow, it was to be nourished with miracles, as we water new set plants, till they have taken good root, then we water no more: so did the power and providence of God work here.

{in my Name} By my power: as, Acts 3.6. Acts 4.7.

{shall they cast out devils} As Paul did: Acts 16.18.

{speake with new tongues} Other than they were acquainted with before, Acts 2.4. and 10.46. See on Chap. 1.27.

V. 18. {they shall take up} Acts 28.5. The meaning is, if they should take up a serpent; he should be no more able to hurt them than Moses’ serpent, or Paul’s viper, Acts 28.5. could hurt them.

{if they drink any deadly thing} Poison, as they write of John and others, in the ecclesiastical histories.

{they shall lay their hands on the sick} So Acts 28.8. Paul laid his hands on Publius, the governor of Melita his father, and healed him: so Peter healed Eneas of his palsy, Acts 9.34.

V. 19. {received up into heaven} Luke 24.51. Christ having accomplished his office upon earth, ascended into heaven; from whence he confirms the doctrine of his apostles, by signs and wonders, in the primitive church, and governs the same unto the world’s end. See on Acts 1.11. He ascended into the third heaven, 2 Corinthians 12.2. the throne of God and place of the blessed: the Scripture mentions three places, under the name of heaven. First, The supreme, where God, most evidently manifests his glory to those heavenly creatures, which stand in his divine presence. Secondly, the starry heaven; where all the stars and planets which we see, move in their proper orbs. Thirdly, that space which is between the moon and the earth; whereof the birds are called fowls of the heaven, Matthew 6. that is, they fly in the air. See Hebrews 4.14. Ephesians 4.10. which places are to be understood, of these two inferior heavens, the air and starry firmament: For the last of these places, the text makes it clear, and Hebrews 4.14. the Greek has it, (having therefore) ἀρχιερέα μέγαν, διεληλυθότα τοὺς οὐρανοὺς —— a great high priest, qui penetravit Cœlum, who has pierced the heavens; to wit, these two inferior above which he is ascended —— ὑπεράνω πάντων τῶν οὐρανῶν, Eph. 4.10. far above all heavens.

{sate on the right hand of God} Ascending into heaven, he was set above all thrones, dominions, powers, &c. Phil. 2.9. Hebr. 1.13.15. Ephes. 1.20. equal in power, glory, majesty and honor to God the Father, 1 Cor. 15.25. Acts 7.55. Hebr. 10.12. Tertullian’s note hereon is very considerable; quemadmodum enim nobis arrabonem spiritus reliquit, ita & à nobis arrabonem carnis accepit, & vexit in Cœlum pignus totius summæ illuc quandoque redigendæ: Secure estote caro & sanguis, usurpasti, & cœlum & regnum Dei in Christo, &c. de resur. carn. c. 51. For as he left us the earnest of the spirit, so also has he received the earnest of flesh from us, and carried it up into heaven, a pledge of the whole sum to be brought thither once: be you secure, O flesh and blood, you have taken possession of heaven, and the kingdom of God in Christ.

V. 20. {and they went forth with} From Jerusalem, whence the scepter of Christ’s kingdom was to go forth. Psalm 110.2. Isaiah 2.3.

{the Lord working with them} That is, giving them a gracious assistance, and evidence of his Holy Spirit, to preach the Gospel in power, and effectually, to the conversion of the Gentiles. See 1 Cor. 3.9. and 15.10.

{confirming the word} Hebrews 2.4. God bearing them witness both with signs and wonders, &c. and thereby evidently declaring, that the word of the Gospel, which they preached, who had the gifts of miracles, exceeding all power of the creatures, was infallibly true, and the very word of God, whose perfection it is, that he cannot lie, Titus 1.2. neither attest an untruth.

{with signs following} Following the preaching of the Gospel. See verse 17.

{Amen,} This the Evangelist sets for a finishing of all this sacred history; to show the truth, and infallible certainty of all that is said herein. See on Matthew 28.20. and on John 3.11.