ANNOTATIONS ON THE GOSPEL

ACCORDING TO S. MATTHEW

THE ARGUMENT

The Greek word Εὐαγγέλιον, translated Gospel, 1. In general, even among profane authors also does usually signify good or glad tidings, and it is used also for a reward given to him that brings such tidings: as also, for sacrifices offered upon such occasions. But in Scripture it is taken sometimes more largely for the doctrine of salvation procured, and purchased by Christ; either foretold and promised by God and his prophets, before Christ’s coming; or by him and his apostles published after his coming. So is both the noun and the verb deduced from it, used Gal. 3.8. Heb. 4.2. Matt. 11.5. Luke 4.28. Acts 13.32. And in this sense Paul calls it his Gospel, Rom. 2.16. and our Gospel, 2 Cor. 4.5. as preached by him, and his fellow-ministers, and to the Ephesians, Chap. 1.13. their Gospel, as preached and delivered to them. But taken more strictly in common speech it is used to design the history of Christ’s birth, life, and death. The word Gospel, whereby we express the Greek word, is an old Saxon word, importing not Gods-spel or word in general, as divers mistake it, but according to the manner of that language a Gods-spel, that is, a good or gladsome word, and so does precisely answer to the Greek. The writers of this history are hence commonly called Evangelists: which term, howsoever it may in general signify any preacher of the Gospel, yet in the Scripture of the New Testament it is more peculiarly applied unto some that were assistant unto the apostles in their ministry, and employed by them to settle things in some churches by them founded, when upon their necessary occasions of departure, some extraordinary things were to be further carried on. Such were Philip and Timothy, Acts 21.8. 2 Tim. 4.5. And so the word seems to be taken, 2 Cor. 12.28. Eph. 4.11. but in common use it is more peculiarly applied to those that writ the history of Christ’s life and death, as was before said. Of this kind we have four only, whose writings have been from time to time received by the Church, and approved of by the people of God, as immediately inspired and directed by the Spirit of God in this their employment. Of these, two were apostles, to wit, Matthew and John: the other disciples of the apostles, Mark and Luke. As for other Gospels, as that termed of Nicodemus, that fathered on Thomas by the Manichees, and that among the Nazarens, mentioned by Hierom, and others the like; they were never acknowledged, or admitted as authentical in the orthodox churches. The first writer in order is called Matthew, for so he terms himself, Chap. 9.9. 10.3. As also Mark calls him, Chap. 3.18. and Luke, Chap. 6.15. Howbeit, he is also termed Levi by the same Luke, Chap. 5.27. and said to be the son of Alpheus, Mark 2.14. But whether of that Alpheus, who was the father of James and John, is not so certain. Some have affirmed that he writ his Gospel, first in Hebrew, and that it was afterward turned into Greek, and of the same there are two Hebrew copies abroad. But neither is there any certainty, nor probability that he so did, and those Hebrew copies are from the style of them deemed by the learned to be of a far later date. He was before his conversion and calling, by profession and employment a publican. Matt. 9. Mark 2. Luke 5. one that gathered the emperor’s tolls and tributes, and was from the customhouse called to be an apostle to gather souls unto God, Matt. 10.3. as some other of them also were called from being fishermen to be fishers of men, Matt. 4.18, 19. He begins with Christ’s genealogy, birth, and flight into Egypt, proceeds to his baptism, temptations, and calling of disciples, relates at large his sermons, disputes, and parables, with the interpretations of them, records many of his famous works and miracles, and concludes with a large discourse of his prodition, passion, death and resurrection, shutting all up with a solemn commission given to his apostles, before his departure from them. God give us grace so to read, that we may believe in the Son of God, and by trusting in him alone be eternally saved. Amen.

CHAPTER 1

{The book} The word does not always signify a large book, but oftentimes a brief roll or catalogue, or enumeration, Jer. 3.8. ספר sepher, a book or bill of divorce, 70. βιβλίον; so the Jews did begin their genealogies, Gen. 5.1.

{of the generation} Luke 3.23. of the ancestors of our Savior Christ successively; yet Gen. 5.1. it signifies the posterity of the first Adam; this is not the title of the whole book, but only of the beginning of it; it may include not his ancestors only, but also the manner of his conception and birth, which is likewise set down in this chapter, v. 18. and so it may be the title of the whole chapter. Matthew purposing to write of the life of our Savior, begins with his pedigree, because he knew the Jews stood much upon their genealogies.

{of Jesus} The name given him by the angel with the reason thereof v. 21. it signifies a Savior; it was sometimes given to others that were types of Christ, as to Joshua, who brought the people into Canaan; to Jehoshua the high priest after the captivity, and to divers others as, Acts 13.6. Col. 4.11. but in a more peculiar manner it is given to Christ, who saves us from our sins.

{Christ} It is all one with Messiah, and signifies, Anointed, it sets out unto us the King and Priest of the Church, for such were wont to be anointed.

{the Son} Herein Matthew differs from the other Evangelists. Mark begins with John Baptist’s ministry, who was the forerunner of our Savior. Luke with the birth of John Baptist, John with Christ’s divinity; but this Evangelist with his humanity, ancestors and birth.

{of David} He names only David and Abraham at first, because to these was the solemn promise made, that the Messiah should come of their seed, Gen. 12.3. and 22.18. 2 Sam. 7.12. Ps. 132.11. Acts 12.30. And to the one was promised a populous progeny, Gen. 15.5. and 22.17. to the other a stable kingdom, 2 Sam. 7.12, 13. both which are eminently fulfilled in Christ. He names David first, because he was a king; and the Jews, who expected a temporal 4kingdom with the Messiah, looked upon him principally, as the Son of David, chap. 9.27. and 12.23. and 15.22. and 20.30, 31. and 21.9, 15. and 22.42. Mark 11.10. Luke 1.32. John 7.42. Also that ambiguity might be taken away; for if he had named Abraham first, and then David, men might have thought Abraham misnamed for a son of David. Lastly, that the genealogy might go on the more smoothly, and having once named Abraham, he might go on with him, not naming David between.

{the son of Abraham} Which David was son of Abraham, or which Jesus Christ was the son of Abraham, as well as of David. Thus Matthew reckons upon his genealogy, to show that he was the promised Messiah, and to take away the scandals which the Jews had, because of the poverty of Mary his mother, and Joseph his supposed father.

V. 2. {Abraham begat Isaac} Gen. 21.3. Matthew brings our Savior down from Abraham, for the comfort of the Jews, who drew their genealogies from him, because God had taken him and his seed into a peculiar covenant. Luke carries him upward unto Adam, for the comfort of the Gentiles, who were not lineally of the seed of Abraham.

{Isaac begat Jacob} Gen. 25.26.

{Jacob begat Judas} Gen. 29.35.

{and his brethren} These are added, not that Christ came of them, but to show that he esteemed himself their kindred, and that all the tribes were included in the covenant, as well as the tribe of Judah; for this reason is Zara also named, v. 3. yet Ishmael is not added to Isaac, though he were the firstborn; nor Esau to Jacob, although at the same time with Jacob in the womb, because these belonged not unto the covenant, which said, Unto thy seed have I given this land, Gen. 15.18. Gen. 17.8. and all the nations of the earth shall be blessed in him, Gen. 18.18. & Gen. 17.21. he says, But my covenant will I establish with Isaac, who was a type of Christ; therefore the apostle says, Gal. 3.16. He saith not unto seeds, as of many, but as of one, and to thy seed which is Christ, and Heb. 11.18. In Isaac shall thy seed be called.

{Judas begat Phares} Gen. 38.27.

{of Thamar} Christ vouchsafing to come of Thamar, Rahab and Ruth the Moabitess, shows that he came to save great sinners, as well as they who were not so notorious, Gentiles as well as Jews, chap. 9.13. Eph. 2.1. 1 Tim. 1.15. it may be also a part of his humiliation; as Christ took all our infirmities upon him, so for our sake was he not ashamed of such parents. True virtue, though but humane, cannot be discovered by parents’ shame.

{Phares begat Esrom} Ruth 4.18. 1 Chron. 2.5.

V. 4. {Aram begat Aminadab} Of these to Jesse little is said in Scripture, for either they lived in slavery in Egypt, or in trouble in the wilderness, or in obscurity in Canaan before the kingdom was settled.

V. 5. {Of Rachab} This is not mentioned in the Old Testament, but seems to come as a true tradition from father to son, as that of Jannes and Jambres resisting Moses, 2 Tim. 3.8. and Enoch’s prophesying, Jude verse 14. Some think Matthew had this out of the civil tables of genealogy, which the Jews kept more exactly than other nations.

{of Ruth} This shows that the Gentiles that were not to be destroyed, as the Moabites of whom Ruth came, might be saved by Christ. (See Deut. 2.9.) as the mentioning of Rahab of the seed of Canaan may import, that such as remained of those that were to be cut off, Deut. 7.2. might also be saved by him.

{Jesse} It seems that he was of no great account, because David is called in contempt the son of Jesse, 1 Sam. 20.27, 30, 31. 1 Kings 12.16. as Christ was called the son of Joseph, Luke 4.22.

V. 6. {Jesse begat David} He was the youngest of Jesse’s sons, 1 Sam. 17.12, 14. yet Christ comes of him, to show that this line was not guided by natural succession all along, but sometimes as God’s favor preferred the younger before the elder; so in another line, Gen. 48.14, 18, 19.

{the King} The first king in the line of our Savior Christ. David’s kingdom lasted long over Judah, but Christ’s spiritual kingdom, over the Church, is everlasting, Dan. 2.44. Luke 1.32, 33.

{begat Solomon} 2 Sam. 12.24. Christ succeeding great David, and wise Solomon, shows that some great and noble shall be saved by him, though not many in comparison of others, 1 Cor. 1.20. most think that the legal line of our Savior is henceforth prosecuted by Matthew, as the natural by Luke, who derives him from Nathan, Luke 3.31. and that here he is reckoned as heir to Solomon in the kingdom, whose race some think failed, at, before, or in the captivity though some think otherwise. See on Jer. 22.28, 30. Others, think the line to be natural in either, but the one draws down to Joseph, the other to Mary.

V. 7. {Solomon begat Roboam} 1 Chron. 3.10.

V. 8. {Joram begat Ozias} Not immediately; for three kings came between, Ahaziah, Joash, and Amaziah, 1 Chron. 3.11, 12. but mediately, as verse 1. Luke 1.5. and 13.16. John 8.33, 39. it is likely those three kings are omitted, because Matthew intended to keep within the compass of fourteen generations here, as well as afterwards: some think these three kings omitted rather than others, because God’s curse lay on Joram (for marrying of Ahab’s daughter) to the fourth generation, as the blessing was on Jehu, for destroying Ahab’s posterity, 2 Kings 10.30.

V. 10. {Ezekias begat Manasses} 2 Kings 20.21. 1 Chron. 3.13.

V. 11. {Josias begat Jechonias} Some read, Josias begat Jakim, and Jakim begat Jeconias.

{and his brethren} Some conceive therefore, that by Jechonias here must needs be meant Jehoiakim, (because Jechoniah had no brethren) and that his brethren are here mentioned, because two of them were kings, Jehoahaz and Zedekiah: yet were they all noted for calamity, to show, that it was no strange thing to see the royal stock so low afterwards: yet Jehoiachin is said to have a brother called Zedekiah, 1 Chron. 3.16. which cannot be Zedekiah his uncle, that was king after him, for he is reckoned there verse 15, as the son of Josiah.

{about the time} Or, who lived in the time; for Josias was dead before, and so could not then beget children.

V. 12. {Jechonias begat Salathiel} 1 Chron. 3.16, 17. Salathiel is called the son of Neri, Luke 3.27. but is said to be the son of Jechonias, because he succeeded him in authority, and it is hard to give a reason why he should be said to be a meaner man’s son, if he were a king’s: others conceive him to be the natural son of Jeconias. See 1 Chron. 3.17. and notes on Jer. 22.28, 30.

{Salathiel begat Zorobabel} He is conceived to be that Zerubbabel that reedified the temple, Ezra 5.2. he is said to be the son of Pedaiah, 1 Chron. 3.19. either this was another Zerubbabel, or else Salathiel died without children, and Pedaiah took his wife, and raised up seed to his brother according to the law, and then he was the legal son of Salathiel, and the natural son of Pedaiah.

V. 13. {Zorobabel begat Abiud} Here the Old Testament is silent, and neither Abiud, nor any of his posterity is mentioned, 1 Chron. 3.19, &c. it seems the Evangelist had the rest ensuing, either by tradition, or out of the civil records, see on verse 5, or by revelation.

V. 16. {Jacob begat Joseph} It seems that Joseph was the natural son of Jacob, and the son of Eli by marrying Mary, Luke 3.23. and this line is carried to Joseph, because women’s genealogies were not reckoned, but included in their husbands: yet Luke reckons Mary’s, that it might appear, that Christ came of David’s seed, though sometimes they married out of their tribes.

{of whom} Of which Mary; for Christ was not the son of Joseph, verse 18.

{Jesus who is called Christ} See on verse 1. he was the Messiah expected.

V. 17. {All the generations} Or descents marshaled here by the Evangelists in three ranks, before the kingdom, under it, and after it: some of Jesse’s race are omitted to make the number in each equal, 1 Chron. 3.11, 12.

{from Abraham to David} Reckoning themselves for two.

{from David} Accounting him and Josias in the number.

{from the carrying away} Beginning with Josias, and ending with Joseph; or beginning with Jechonias, and ending with Christ.

V. 18. {the birth of} See on verse 1.

{on this wise} Or, came thus to pass.

{espoused to Joseph} God would have her to be espoused for the safety and honor of Christ in his infancy, and the credit and comfort of his mother. Jerom. advers. Helvid. gives three reasons: 1. That by the genealogy of Joseph, of whose kindred Mary was, Mary’s pedigree might also be showed. 2. Lest according to Moses’ law she should have been stoned by the people as an adulteress. 3. That fleeing into Egypt, she might have the comfort Custodis potius quam mariti, of a keeper rather than an husband: the two first may seem probable.

{before they came together} Had knowledge one of another, as verse 25. or rather before they came to dwell together: for he had not yet taken her home, verse 20.

{she was found with child} It was perceived by Joseph, verse 19. that she was with child, Gr. Having in the womb.

{of the Holy Ghost} This was not known to Joseph, till afterward v. 20. the angel informed him, that this was by the extraordinary power and work of the Holy Ghost: Luke 1.35. So this particle ἐκ, of, is often used, John 8.41, 44, 47. 1 John 3.8, 9.

V. 19. {Joseph her husband} So called, because he was betrothed to her, Gen. 19.8, 12. & 29.21. Deut. 22.24.

{being a just man} Of holy conversation, as Luke 1.6. and tender disposition.

{and not willing} He was not willing to take her to wife, for fear of dishonor, nor yet to shame her, or destroy her, by putting her away publicly.

{to put her away privily} To leave her to herself, or friends’ disposal, without publishing any reason of such desertion.

V. 20. {to take unto thee Mary thy wife} To take her home to you as your wife, who is already betrothed to you.

{that which is conceived in her} Or bred, to wit, of her substance; he says, that, not he; because Christ took on him the nature, not the person of man.

{is of the Holy Ghost} See on verse 18. as man he had no father, as God he had no mother, Heb. 7.3.

V. 21. {she shall bring forth a Son} Luke 1.31.

{for he shall save his people} He is called Jesus, because he 5delivers us from our sins, which would else condemn us. See on verse 1. those are his people, who being redeemed, believe in him, and obey him, John 3.16. Heb. 5.9.

V. 22. {All this was done} Christ was thus miraculously conceived.

{that it might be fulfilled} It came not by accident, but the counsel of God foretold long ago by the prophet Isaiah, 7.14. The Holy Scriptures, though written by men, are the undoubted word of God, 2 Pet. 1.21.

V. 23. {Behold a Virgin} In Isaiah 7. העלמה, ahalma, and in the Greek text here, ἡ παρθένος in either as an article to point out the woman, and to set her out plainly, as if you should say, that virgin, or a certain virgin.

{they shall call his Name} Or, his name shall be called: we read not anywhere that he was so called; but the meaning is, that he should do that which the name imports well deserving so to be called, as being one by whom God would dwell with us, united to our nature by incarnation, to our persons by reconciliation. See the like phrase Isaiah, 9.6. and 62.4. Jer. 23.6. Ezek. 48.35. So the Scripture many times gives the name from the event; the meaning is, thus it shall be, mortal men shall see Christ, God and man, conversant with men. See 1 Tim. 3.16. 1 John 1.1. So after Chrysostom Theophylact interprets, αὐτὰ τὰ πράγματα δείξουσιν αὐτὸν Θεὸν ὄντα, his works shall declare him to be God, conversant with us.

{which being interpreted} Some think, this shows that Matthew writ not this Gospel in Hebrew, for then he needed not to have interpreted Emmanuel, which is an Hebrew word. The Old Testament was written in Hebrew, because it was the Jews’ language, who were then the only visible Church: but the New Testament in Greek, which was the language then most in use in all countries since the decay of the Grecian monarchy.

V. 24. {did as the Angel said} Προσέταξεν αὐτῷ, had commanded him. So the interpreter of the Syriac, sicut mandaverat ei. This sudden change of his resolution to put her away, verse 19. sets forth Joseph’s great faith, and ready obedience to God: the Spirit of God imprinted in him by that dream, such a confidence of the truth, as left him no more fluctuant and doubtful therein: when God speaks to our hearts, we cheerfully and speedily address ourselves to that, which before not only scrupled us, but seemed most inconvenient, unpleasing to our sense, and unconsentient with our own principles of humane reason. So Moses took up the serpent, Exodus 4.4. So Abraham departed out of his native soil, Genesis 12.4. and rose up early to go to offer his only son Isaac, Genesis, 22.4. So when God had spoken to Laban, Genesis, 31.24. he could speak no evil to Jacob.

V. 25. {And he knew her not} Or, but he, &c. so this particle καὶ is used, Chapter 21.19. knew her not: See Gen. 4.1. Luke 1.34.

{till she had brought forth} She was therefore a pure virgin when Christ was born, as well as when he was conceived: neither does it necessarily follow that he knew her after; for these words ἕως οὗ, till, import the exclusion of all former, but not the admission of a later, as Chapter 5.26. Suidas interprets the raven’s not returning, Gen. 8.7. עד bad. 70. ἕως (until the floods were dried) by εἰς τὸ παντελὲς οὐκ ἀνέστρεφε, never, or not at all returned. So on Psalm 110.1. ἕως ἂν, &c. Sit thou on my right hand until I make, &c. οὐ χρονικὸν ἐστὶ τὸ ἕως, ἀλλ᾽ ἰδίωμα τῆς γραφῆς, &c. this (till) imports not any definite space of time, but is a certain propriety of Scripture speaking. See Jerom. advers. Helvid. and Gr. Nazianzen orat. 36. (a little after the beginning) See Genesis 28.15. Deuteronomy, 34.6. 1 Samuel 15.33. 2 Samuel 6.23. Matthew 28.20. 1 Tim. 4.13. Matt. 5.26.

{her firstborn son} Neither does this import that she had any son after, but that she had none before: he was πρωτότοκος and μονογενής, her firstborn and only Son: so the Scripture uses to call him the firstborn, non tantum post quem & alii, sed ante quem nullus. Jerom. advers. Helvid. not only after whom others are born, but before whom there was none.

{he called his Name Jesus} Joseph did as he was commanded by the angel, verse 21. and as a legal father. Mary is said also to do it, Luke 1.32. as a natural mother; for mothers sometimes imposed names, Gen. 4.25. and 29.32. and 30.11.

CHAPTER 2

Verse 1. {When Jesus was born} Luke 2.6, 7. was newly born: not long after his birth: as Heb. 11.23. Before their leaving Bethlehem: that is, within forty days after the birth of Christ. Compare Luke 2.22. with Leviticus 12.2, 4. their short stay at Bethlehem was the cause, that little notice was taken of Christ’s birth there in after times: See John 1.43, 46.

{in Bethlehem of Judaea} To distinguish it from that other Bethlehem in the tribe of Zebulun, Josh. 19.15. See Mic. 5.2. here David was born, 1 Sam. 16.1. בית לחם יהודה beth lechem Jehuda, Judg. 17.7, 8. 70. Βηθλεὲμ Ἰούδα, that Bethlehem which was in the tribe of Judah: Jerom. de loc. Hebr. the name Judea signifies either all the province of the Jews (so distinguished from other nations and provinces) of which, because the tribe of Judah was the principal, they received the name of Jews; and their country (which fell to the lot of all the tribes) Judea: amiserunt vetus nomen Hebraei, et quoniam princeps examinis eorum Judas erat Judaei sunt appellati, & terra quam incoluere, Judaea. Lactant. l. 4. c. 10. the Hebrews lost their own name, and because Judas was the prince in their republic, they were called Jews, and the land in which they dwelt, Judea; or Judea did particularly signify that part in which Jerusalem was, containing the two tribes Judah and Benjamin as one, (1 Kings 11.13. and 12.21.) who clave to the family of David: this was called Judea in contradistinction to Galilee as Matthew, 19.1. Mark 3.7. John 4.4, 54. and to Samaria, (Acts 8.1.) Decapolis and other parts of the same province and land, which God promised, and gave to the Israelites.

{Herod the king} Herod the great, called Ascalonita, he was an Idumean, and son of Antipater, as Theophylact says; but (in the right of a proselyte) a Jew. See Isa. Casaubon Exercit. 1. N. 5. he is here called the king; there was another Herod, who slew John Baptist, but he had only the honor of a tetrarch, this of a king. Chrysost. Hom. 6. in Matth. concerning Herod’s rising to the kingdom; see Joseph. Antiq. l. 14. c. 26. & 15.10.

{wise men} Learned men; it seems they were astronomers, because God taught them by a star.

{from the East} In respect of Jerusalem, as Deut. 4.41. Zech. 14.4. Some think the word magi to be a Persian word, and that these came out of Persia, Chrysost. hom. 6. Others think they came out of Arabia, anciently famous for wise men, 1 Kings 4.30. and bare eastward from Jerusalem, Gen. 10.30. & 25.6. Judg. 6.3. Job 1.3. Isaiah 12.14. Jer. 49.28. their gifts also (verse 11.) show it, which were plentiful in Arabia, to wit, myrrh, and frankincense, and gold, 2 Chron. 19.14. Psalm 72.15. See the learned Isa. Casaubon. exercit. 1. N. 19. Their coming so far to find Christ condemns the obstinacy of the Jews, who would not receive him who came to them.

{to Jerusalem} Where it was most likely the king of the Jews should be born, or at least to be heard of, because it was their chief city.

V. 2. {he that is born} Or, the born king, &c.

{King of the Jews} Christ a poor child, laid in a crib, and nothing set by of his own people, notwithstanding, receives an honorable testimony of his divine, and kingly power from strangers, to whom God revealed him.

{his Star} As God made known the birth of Christ to the Jews by an angel, Luke 2.9, 10. so to the Gentiles by a new created star: they knew by it that Christ was born, either because it stood over, or went toward Judea; or by some old tradition; or new revelation.

{in the East} In our own country: see on verse 1.

V. 3. {he was troubled} For fear of the loss of his kingdom; because he was a stranger, and might think the Jews would be glad to have a king of their own, whom they would readily assist: ipsos terret potestas sua, quos facit esse terribiles, Cyprian, l. 2. ep. 2. their own power terrifies themselves, which makes them terrible to others.

{and all Jerusalem} As fearing trouble from Herod, or the Romans: as John 11.48. or by change of government.

V. 4. {the chief priests} The heads of the four and twenty priestly families, or courses, 1 Chron. 24.5, 6, 10. Luke 1.5. or such as by corruption had most authority among the priests. See 2 Chronicles, 36.14.

{Scribes} Men of special skill in expounding the law, 2 Sam. 8.17. Ezra 7.6. These were most likely to satisfy Herod’s question. See on Luke 20.1.

{where Christ should be born} He would not acknowledge that Christ was born, lest by some means he should be conveyed away from his fury, who would gladly destroy him.

V. 5. {They said unto him in Bethlehem, &c.} See on verse 1. they read the prophecies, and thereby could direct others to Christ, but not themselves, they could (like windows of the Church) let in lights to others, but not see themselves.

V. 6. {And thou Bethlehem} Micah 5.2. John 7.42. The Evangelist sets down the words, in likelihood as the scribes spake them, which was sufficient to answer Herod’s question, and did not differ from the scope of the prophet.

{not the least} Though you are a small town, yet shall you be famous, and honored, by the birth of the Messiah in you.

{a governor that shall rule} Or feed, for kings are fitly called feeders, or shepherds of the people: and the Messiah has both these titles, Isaiah 40.11. Ezek. 33.23, 24.

V. 7. {when he had privately called} He would not have it noised abroad, lest his purpose of killing Christ should have been prevented; but there can be no wisdom against God: therefore vain are all humane policies against his determinate counsel. See Psalm 2.1, &c. Acts 4.25, 26, &c.

{enquired of them diligently} And learned exactly the time, as appears, verse 16. possibly intending now the murder of the infants, in case he would not find out Christ. Compare this with verse 16.

{appeared} First of all.

V. 8. {for the young child} He does not say for the king of the Jews, as they styled him, verse 2. he would not so much as in word acknowledge him to be so.

{bring me word again} He does not say, Tell it publicly, lest all the people should flock to him, and so disappoint his purpose of destroying him: it was a great providence of God, that Herod had no suspicion of the wise men, and that he sent no spy along with them, which had he done, he might probably have found out Christ.

{and worship him} See Herod’s hypocrisy, pretending to worship Christ, but intending to kill. Rarely is there any eminent wickedness, without some pretence of religion.

V. 9. {which they saw in the East} It did not come before them to Jerusalem, neither appeared to them there; for then they would possibly have showed it to Herod, and the Jews, and not have said only, We have seen his star in the East, verse 2.

{and stood over where, &c.} It left them not till it brought them to Christ: it appeared not for a time, that they might by enquiry, acquaint the Jews at Jerusalem with the birth of Christ, which in likelihood they would not have done, if the star had led them first to Bethlehem. All this might be a means to keep them from being offended at the low condition wherein they found Christ.

V. 10. {when they saw the Star} This was a great confirmation, that the star did lead them to the place designed in the Scripture: revelations are not to be credited, that agree not with Scripture.

{they rejoiced with exceeding, &c.} First, because they were confirmed in the truth of the birth of the child. Secondly, because they were directed from heaven to the place, that they might not mistake the person.

V. 11. {into the house} The place where Christ was born, Luke 2.7. or it may be, the guests being gone, she was now removed into the house itself.

{fell down} A kind of humble and lowly reverence, Exodus, 34.4.

{opened their treasures} Their vessels wherein they brought their treasures.

{they presented gifts} Or offered gifts; for with such the men of the eastern parts, used to present themselves before kings, Genesis, 43.11, 25, 26. these were the choicest things the country could afford, 1 Kings 10.10. Ps. 45.12. & 72.10, 15.

{gold, frankincense and myrrh} Gold was plentiful in Arabia; frankincense so peculiar to the Sabeans a people of Arabia; myrrh is said to be found in Arabia only, Ps. 72.15. 2 Chron. 9.14. God so provided to furnish and supply Joseph, for his flight with Mary and Jesus into Egypt.

V. 12. {being warned of God in a dream} Not by such visions as needed interpretations, as Pharaoh’s officers were, Gen. 40. and Pharaoh, Gen. 41. but they were plainly forbidden to return to Herod: thus God kept them from betraying Christ as he did Abimelech from adultery, Gen. 20.3.

V. 13. {when they were departed} Not presently, (some think) but some time after, for (say they) Joseph and Mary were at Jerusalem after this, before they went into Egypt: but seeing we read not of any certainty, how many days after the birth of Christ the wise men came to Bethlehem, we leave it to conjecture: it being uncertain, whether that Luke 2.39. conclude their immediate going to Nazareth again, or whether they first went back to Bethlehem, and afterward home to Nazareth, it being but two days’ journey to Jerusalem.

{appeareth to Joseph} Whether at Jerusalem, or at Bethlehem, or at Nazareth is not certain; for they came from Nazareth (where they dwelt before) to Bethlehem to be taxed, Luke 2.4. and when the days of Mary’s purification were accomplished, they presented him at Jerusalem to the Lord, and offered according to the law, Luke 2.24. and when they had performed all these things, they returned into Galilee, to their own city Nazareth, this was their first dwelling at Nazareth: the second is mentioned here verse 23. after the death of Herod, where they dwelt long, until Christ was grown up.

{flee} Because the time of his death was not yet come; and because Christ must live to preach and do many miracles. This flight was part of Christ’s humiliation.

{into Egypt} Far out of Herod’s reach. See 1 Kings 11.40.

{till I bring thee word} This shows that God would provide for them there, and bring them back again.

V. 14. {by night} Lest his flight should be perceived, and by some means prevented.

V. 15. {that it might be fulfilled} That performed, which was in the former shadowed: the deliverance of Israel out of Egypt, being a type of God’s bringing Christ out of the same place.

{out of Egypt have I called} Hos. 11.1. In the type he calls Israel his firstborn son, Exodus 4.12. Jer. 31.20. here he calls Christ his Son: his Son by nature, and so his only begotten Son. See Luke 1.35. John 1.14. & 3.16.

V. 16. {Then Herod} Not presently after the departure of the wise men; but after Joseph’s going into Egypt with the child.

{that he was mocked} As he apprehended it; for he knew not, that God had sent them another way, verse 12.

{sent forth} Soldiers to kill the children: among whom, some say, he slew his own: whereof when Augustus Caesar heard, he is reported to have said, It is better to be Herod’s hog, than his son, Macrob. sat. l. 2. c. 4.

{all the children} The male children; for the article is masculine in the Greek; and there was no need to kill the females: it being a male which he sought for. So it was in Egypt, Exod. 1.16.

{in all the coasts thereof} Lest Christ should be out of the town.

{from two years old} Lest Christ should have been born before the star appeared and so escape. It was just with God to take away their children, who so lightly regarded his Son, manifested to them so strangely, by angels, shepherds, wise men, and the star.

{and under, according to the time} Some think Herod committed not this murder, till near two years after the wise men’s coming to him; and that he went first to Rome, to clear himself of things objected to him by his sons: others, that he would be sure to take time enough before, and after, that Christ might not escape him: others, that those words, according to the time, &c. must not be referred to, from two years old, but only to the last words, and under: that is, Herod killed only such as were born, before the wise men came to Bethlehem, and not those that were born after: others think, that the star appeared at Christ’s conception, and God directed the wise men, to come after his birth; for such tokens use to go before the things they portend. And Herod might put off the business, till he was further provoked; for many crosses fell on him in his last year, as Josephus reports.

V. 17. {Then was fulfilled} See on verse 15.

{by Jeremiah the Prophet} Jer. 31.15.

V. 18. {In Rama} Between which and Bethlehem, was Rachel’s sepulcher, Gen. 35.16, 19, 20. in the confines of Judah and Benjamin, 1 Sam. 10.1. it was a place in the tribe of Benjamin, near Bethlehem, Jerom on Jer. 31.15. (whence this place is transcribed) translates, vox in excelso audita est: there were sundry Ramas, in mount Ephraim 1 Sam. 25.1. 2 Sam. 28.3. Ramath Lehi Judg. 15. Ramath Mispe Josh. 13.26.

{a voice heard} The cry was so loud, as if it had been heard from Rachel’s sepulcher to Ramah.

{Rachel weeping} The Benjamitish women who came of Rachel, did weep so bitterly for their children led into captivity, as if she herself had bemoaned them out of her grave: and so did the women of Bethlehem now mourn for their slain infants.

{because they are not} Because they of whom the prophet spake, were carried into captivity, and these were killed: See the like phrase, Gen. 42.13, 36. they were not in being, or dead.

V. 19. {appeared in a dream} So God performed his promise, verse 13.

V. 20. {go into the land of Israel} Lest Christ should be esteemed a stranger in Israel, if he had been bred in Egypt and that they might enjoy the public service of God, their country and friends.

{they are dead} The plural number for the singular: Herod is dead. So Exod. 4.19. others conceive that some of Herod’s instruments, or of the scribes, who hated Christ, died also with Herod.

{which sought the &c.} Not to preserve it, as Prov. 29.10. but to destroy it, 1 Kings 19.10. Psalm 40.14.

V. 22. {that Archelaus} One of the cruellest of Herod’s issue.

{he was afraid to go} It seems he had some thoughts of going thither, peradventure because Christ was born there, or that he might be nearer the temple.

{being warned of God in a dream} This is the fourth time that Joseph was thus warned, Chap. 1.20. chap. 2.13, 19. and here. It is fit time for God to acquaint man with his will, when rest takes him off from all external distractions, and worldly cares: hereby God also intimates, that he takes care for his, when they can take none for themselves.

V. 23. {spoken by the Prophets} He does not say by the prophet, as verse 15. because it is not found in any one prophet, but in divers: and that not in the words, but in the sense.

{he shall be called} See on chap. 1.23.

{a Nazarene} Ναζωραῖος, the word Nazareth was not known in the Old Testament, it must therefore be an allusion to נצר, netzer a branch, Isaiah 11.1. a name given to Christ, from thence it is likely that Nazareth had that name; for so it is written in the Syriac נצרת, notsroth, the application of it to the Nazarites agrees not with the letters, (this is written נזיר nezeir, the other נצר netser. Judg. 13.5, &c.) though some expound it so, and apply it to Christ, as typified in Samson, who was a Nazarite from his birth. See Is. Casaubon, exercit. 7. N. 1. Fran. Jun. Parallel. Beza in loc. Jo. Drus. ad voc. N. T. com. 1. Nazarenus.

CHAPTER 3

Verse 1. {In those days} The Evangelist omits the course of our Savior’s life in private, and begins at his preparation for his public ministry; intending not to satisfy men’s curiosity, but to write those things, which may further our salvation. The days here mentioned, are not meant of Christ’s first settling in Nazareth, but while he abode there; for this was above twenty years after his coming thither: about the fifteenth year of Tiberius Caesar, when Christ began to be about thirty years old. See Luke 3.1, 23.

{came} Gr. cometh, he went not far, but showed himself then, Luke 1.18.

{John the Baptist} Mark 1.4. Luke 3.2. So called, because he was the first that was sent of God to baptize, John 1.33. John, who through his singular holiness, and rare austereness of life, caused all men to cast their eyes upon him, now prepares the way for Christ, presently to follow him; delivering the sum of the Gospel, which in a short space after should be more fully delivered.

{preaching} Having received a special command so to do, Luke 3.2.

{in the wilderness of Judaea} A desert place, more fit for pasture, than for corn: see Luke 15.4. and full of mountains, Luke 1.39. yet inhabited, though not so full of towns and houses, as other parts of Judea, 1 Kings 2.34. Josh. 15.61. 1 Sam. 25.1, 2. it seems not to have been far from his father’s house, Luke 1.39, 40. and the place where he lived, till he showed himself to Israel, Luke 1.18.

V. 2. {Repent ye} So our Savior begins his preaching, Chap. 4.17. confirming John’s doctrine. John taught other things also, Luke 3. but this he began withal, and this was the main scope of his doctrine. The word in the original signifies, the change of our minds from false ways to the right, and of our hearts, from evil to good: Non ex delicti confessione, sed ex animi demutatione compositum est. Tertul. advers. Marc. l. 2. c. 24. it is compounded not of confession of sin, but change of the mind. So Greg. ho. 4. in Evang. says, to repent, is perpetrata plangere, & plangenda non perpetrare, to bewail evils committed, & not to commit things to be bewailed; for he, that so deplores some sins, as that he commits others, either counterfeits, or is ignorant of repentance. He shows them here what they should do, not what they could do of themselves: repentance is, as it were, secunda post naufragium tabula, as Jerom speaks l. 2. ep. 20. Demetr., a second plank after shipwreck. Primus felicitatis gradus est, non delinquere: secundus delicta cognoscere, Cyprian, l. 1. ep. 3. the first degree of happiness, is not to sin: the second to know our sins, and repent of them. There runs that entire and unstained innocence which may save; here succeeds the medicine to heal.

{the kingdom of heaven} The kingdom of the Messiah, whose government shall be heavenly, and lead to heaven, Daniel 2.24.

V. 3. {For this is he} The words of the Evangelists, giving a reason, why John preached thus.

{the voice of one crying} Isaiah 40.3. Mark 1.3. He spake thus loud and fervently concerning Christ, because it was his office.

{prepare ye the way of the Lord} As men make the ways plain and smooth taking all rubs away, when a harbinger gives them warning of the king’s coming: so do you spiritually prepare your hearts to entertain Christ, who is now at hand.

V. 4. {his raiment of camel’s hair} A coarse rough garment made of that hair, such as the prophets used to wear, Zech. 13.4. As he came in the spirit of Elias, so in habit he resembled him, 2 Kings 1.8.

{a leathern girdle} Herein also he was like Elias, 2 Kings 1.8. not as was usual with them of the better sort in those parts, of finer stuff, which they used also as purses to carry their money in, see on Chap. 10.9.

{about his loins} Which parts used to be girt, Luke 12.35. Eph. 6.14. 1 Pet. 3.13.

{meat was locusts} The living creatures called locusts, were not unclean by the law, but allowed Israel for food. Levit. 11.22. and were eaten of many people in those parts: understand it of a fruit called locusts, growing on the carob tree. See on Luke 15.16. and Job. Drus. praeterit. l. Matth. 3.4.

{wild honey} Either natural honey, such as is found sometimes on the leaves of some tree: or such as bees make ordinarily in wood and clefts of rocks, of which Deut. 32.13. Psalm 81.16. 1 Sam. 14.26. Theophylact.

V. 5. {Then went out unto him} The scarcity and want of prophets, his extraordinary manner of preaching, and austerity of life, drew multitudes unto him.

{Jerusalem} The people of Jerusalem.

{round about Jordan} On both sides of the river.

V. 6. {were baptized} Washed by dipping in Jordan, as Mark 7.4. Hebrews 9.10. So the Jews used formerly to do with their proselytes, but this was his special commission, John 1.33.

{confessing their sins} In words professing their detestation of them, and their repentance for them: or by that rite acknowledging they were sinners, and that their souls needed cleansing.

V. 7. {Pharisees} A sect that divided themselves from others, as more righteous than they; as the name imports; or it may signify expounders of the law, though they gave many false glosses. See Chap. 5.20, 21. & 23.16, 17. See on Luke 14.1.

{and Sadducees} Another sect, so named from Sadoc their first founder, some say: or as others, because they also professed themselves righteous, though indeed they were mere libertines, and held opinion destructive to all piety. Acts 23.8. See on Luke 20.27.

{come to his baptism} Which some of them, it seems, embraced, though their generality refused it, Luke 7.30.

{generation of vipers} Or, O viperous brood. Chapter 12.34. and 23.23. a pernicious creature, Acts 28.3, 4. He means not that they were corrupted from their holy parents, but degenerated, or as Gregor. hom. 20. in Evang. says. Malae soboles, malorum parentum actionem imitantes, wicked offsprings imitating the action of wicked parents.

{who hath warned you} It may seem strange that you could by any man be induced to deem yourselves in danger of wrath and destruction, conceiving yourselves to be so holy and perfect, as you outwardly pretend to be: and it may be well doubted, whether this your profession of repentance be indeed sound and sincere; you Pharisees thinking you are in no danger of hell, Luke 18.9, 11. and you Sadducees believing that there is no hell, Acts 23.8.

{to flee from the wrath to come} By repentance, without which you cannot prevent it; Luke 13.5, 7. the wrath to come imports God’s judgment, either in this life, or that which is to come, 1 Thess. 1.10.

V. 8. {fruits} A metaphor from trees, verse 10. they must not only have leaves of legal ceremonies, but also fruits of good life. So men are called trees of righteousness, Isaiah 61.3. and their works fruits of righteousness, Phil. 1.11.

{meet for repentance} Or answerable to amendment of life: actions testifying repentance and agreeable thereunto, Acts 26.20, let the sincerity of your repentance appear by the integrity of your lives, Daniel 4.27. Salvian says well de gub. D. good works are Christianae fidei quasi testes, as witnesses of Christian faith.

V. 9. {think not to say} Think it not enough to say, or say not: as what he thinks he has, or seems to have, Luke 8.18. for that which he has, Matt. 25.29.

{Abraham to our father} John 8.39. Do not think yourselves safe and well, as those that need no repentance, nor have cause to fear judgment, because you are of the holy Abraham’s posterity, Rom. 11.16. or do not think that God either will not, or cannot cut you off, because he has promised to continue a seed to Abraham forever, Jer. 31.35, 36. He forbids them not to profess themselves children of holy Abraham; but this he says, lest vainly trusting in that prerogative (seeing they degenerated from the faith and sanctity of Abraham) they should continue in their sins, and neglect the only means of salvation, now offered them in Christ.

{God is able} He can perform his promise to Abraham, though you all perish.

{of these stones} An emphatical expression, like that, Luke 19.40, 50. Numbers 14.12. It may be an allusion to Isaiah 51.1, 2. Some interpret it as relating it to the Gentiles, whom God would make children of Abraham, that is, true believers, and heirs of the blessing; as he did Zaccheus, Luke 19.9. as if he said, God is able to gather him a church of those who seem most unlikely to be converted to the faith of Abraham. See Cyprian l. 2. ep. 3. Gregor. hom. 20. Theophylact, &c.

{to raise up} As to the deceased, seed or issue, Gen. 38.8. Chap. 22.24.

{children to Abraham} Spiritual ones, Rom. 9.8. by taking away their stony hearts, and giving them hearts of flesh, Ezek. 11.19. children of promise, Gal. 3.29.

V. 10. {Now also the ax is laid} The Romans are coming quickly to take your city: or the ax of God’s judgment, as Theophylact interprets, to root you out of the earth, and cast you into hell, if you repent not speedily. See Acts 17.30, 31.

{unto the root of the trees} The Babylonians lopped you before, but now you shall be utterly scattered, and as it were stocked up branch and root.

{therefore every tree} Chap. 7.19.

{which bringeth not forth good fruit} See Isaiah 5.5, 6. it seems an allusion to Deut. 20.20.

V. 11. {indeed} Mark 1.8. Luke 3.16. John 1.26.

{baptize you with water} I can only give you the outward element, and the seal: thus John depresses himself, and extols Christ, because the people thought too highly of John, Luke 3.15, 16.

{unto repentance} That thereby you may make profession of your repentance, Mark 1.4. which by that rite, or seal of God’s covenant, is on man’s part obliged or sealed.

{he that cometh after me} Christ, who begins shortly after to execute his ministry, as I have begun mine,

{is mightier than I} He is therefore able to give you the thing signified in baptism, which neither men nor angels can do.

{whose shoes I am not worthy to bear} As he is stronger than I, so, is he so much more excellent than I, that am not worthy to do the office of the meanest of his servants. See 1 Sam. 25.41.

{with the Holy Ghost and with fire} With the Holy Ghost, purging your souls as fire does metals, Isaiah 1.25. and 4.4. he shows here the effect of baptism in the regenerate, mortification and cleansing away sin: wherein appears the difference between the law, and the new covenant of grace in Christ; the law indeed peccatum relevat, non revelat, reveals, but not relieves, or cures sin: but the seals of the new covenant, confirm unto us remission of sin by Christ, being made effectual by the inward working of his Holy Spirit; without which, none can be saved by baptism. As in the deluge, all perished save only those who were in the ark; so in this water of baptism, they perish who are not in the true Church by faith in Christ. August. To. 7. l. 4. c. 1. de bapt. contr. Donat. excellently expresses this by comparing baptism to the waters of Paradise: the waters of Paradise when they are out thereof, in Mesopotamia, &c. there is no happiness there: so says he, the baptism of the Church may be out of the Church, munus autem beatae vitae non nisi intra Ecclesiam reperitur, but the gift of a blessed life is not found anywhere, but within the Church.

V. 12. {Whose fan is in his hand} Who is now ready to make a separation between the good and the bad: the fan signifies cleansing at hand, that is, division, separating the fruitful from the barren, as Nicetas com. in Gr. Naz. orat. 11. interprets, and that partly by general or special judgments, Mal. 3.18. & 4.1, 2. & Chap. 13.30, 49. or by the preaching of the Gospel. See on Luke 3.17.

{gather his wheat into the garner} That is, his own people into his Church here, and bring them into heaven, the place of their eternal abode hereafter, as men lay up their corn in granaries.

{burn up the chaff} That is, those who have only a show of religion, without fruit of good works, and rest secure, only in the outward communion of the Church: those (which as Theophylact says, ἄχυροι εἰσι οἱ τοῖς πνεύμασι τῆς πονηρίας κινούμενοι, who are light and driven by the spirit of maliciousness: according to which, Cyprian de simplic. prelat. tract. 3. says, inanes paleae tempestate jactantur, it is the light chaff which is driven away with the wind. They went out from us, they were not of us; says the apostle, 1 John 2.19. All things against the truth, de ipsa veritate corrupta sunt, Tertul. de praescript. c. 47. are corrupted from, and out of the truth, the spirits of error working that emulation. See on Luke 3.17. by burning up the chaff, he means destruction of the wicked here, and casting them into hellfire hereafter.

{fire unquenchable} Isaiah 66.24. Chap. 13.30, 42. Mark 9.45.

V. 13. {Then cometh Jesus} Mark 1.9. Luke 3.21. to wit, when John by preaching and baptizing had prepared the people to receive him.

{from Galilee to Jordan} He might have sent for John to come into Galilee to baptize him; but he comes to him, that he might more publicly enter into his ministry.

{unto John} He shows his humility in coming to him.

{to be baptized of him} He needed not baptism, having no sin in him; but as he took on him the similitude of sinful flesh, so would he take also the sacrament of purgation, and remission of sins. As being circumcised, he declared that he was the Savior of them that believed in the Old Testament; so by being baptized, that he is the Savior of us in the New. Hereby also he confirmed John’s baptism, and sanctified ours.

V. 14. {John forbade him} Out of modesty; for though they lived not together before, lest they should have been thought to conspire together, yet now doubtless he knew him by revelation, John 1.33. See Theophylact. in loc.

{I have need to be baptized of thee} Inwardly and spiritually, for you only can do it; or it is fitter that you should baptize me, being so far the more worthy person.

V. 15. {Suffer it to be so now} Though I am greater than you, yet suffer me now to be baptized of you. For three reasons Christ came to be baptized of John. 1. That as he became man, so he might fulfill all the righteousness of the law, whereof the first Adam (as Euthymius notes) fulfilled no part. 2. That by his baptism, he might approve of John’s baptism. 3. That he might sanctify the flood Jordan, and all other waters, to the mystical washing away of sin: therefore says he, Suffer it to be so now, that I who have now taken on me the form of a servant, expleam & humilitatem eius, says Jerom, may also fulfill the humility of a servant: thus ἐβαπτίσθη μὲν, ὡς ἄνθρωπος, ἀλλ᾽ ἁμαρτίας ἔλυσεν ὡς Θεὸς, Nazianzen. orat. 35. he was baptized as man, but remitted sins, as God.

{to fulfil all righteousness} As of the law so of the Gospel: it becomes me to submit to God’s ordinance, and you to do your office: it is just we should so do.

{he suffered him} Being willing to obey Christ, and convinced by the reason given him, he was content to do that, which otherwise he thought in his own reason inconvenient,

V. 16. {went up straightway, &c.} Or, as soon as he came out, &c. an usual introduction to solemn visions: See Ezek. 1.1. John 1.51. Acts 7.56. this was done now that Christ and John might see the dove descend, and hear the voice coming from thence.

{unto him} To John, John 1.32.

{like a dove} To show the innocency and meekness of our Savior.

{the spirit of God descending} To assure John that this was the true Messiah, John 1.33. and to make Christ known to be so to others, who believe the Gospel: this was because he was presently to enter into his public ministry.

{upon him} Upon Christ. See Isaiah 11.2. lest any should have thought, vocem patris ad Iohannem factam; non ad Dominum, Jerom; that the father’s voice came to John, and not to the Lord Jesus.

V. 17. {a voice from heaven} The voice of God the Father, as appears by the words following, consecrating and authorizing Christ to be our Mediator, and to go about the work of our redemption: here is also a demonstration of the Holy Trinity; the Father speaks from heaven, the Son comes out of the water, and the Holy Ghost appears in the likeness of a dove.

{this is} He speaks of Christ, but to the people; he on whom the dove sits, is

{my beloved Son} My natural Son, by eternal, and incomprehensible generation, and therefore dearest to me.

{in whom I am well pleased} My judgment is satisfied, and my love settled upon him, and in him upon all believers, who were before the children of wrath, Eph. 2.3.

CHAPTER 4

Verse 1. {Then was} Presently after he was baptized, Mark 1.12. and solemnly proclaimed the Son of God, by whom mankind was to be reconciled to God.

{Jesus led up} Mark 1.12. Luke 4.1. relating to the wilderness, as higher than the confines of Jordan, where he baptized: or it may signify, led aside, or withdrawn, as Luke 4.1.

{of the Spirit} Or, by the Spirit: either by inspiration, as Rom. 8.14. which was so prevalent, that it is called driving, Mark 1.12. or guided by that dove, that rested on him, Chap. 3.16. as the Israelites were led by the cloud and pillar of fire, Psalm 78.14. and the wise men by the star, Chap. 2.9. or lifted up from the earth (as the word ἀνήχθη, here used, may signify according to Budaeus) and his body carried into the wilderness by the power of God’s Spirit, as 1 Kings 18.12. 2 Kings 2.16. Ezek. 3.12, 14, 15. & 11.1.

{into the wilderness} Not a place little inhabited (like that wherein John Baptist lived, Chap. 3.1. but a place not inhabited by men, but by wild beasts, Mark 1.13. The devil had the more advantage to tempt our Savior, in a place where no man could hinder him, nor assist Christ.

{to be tempted of the devil} Not to be tried by God with afflictions, as Abraham was, Gen. 22.1, 2. but to be solicited by Satan to evil, as 1 Chron. 21.1. that he might overcome him, who by temptations overcame our first parents.

V. 2. {fasted forty days} As Moses and Elias had done before, Exod. 34.28. 1 Kings 19.8. the first before the law. The second under the law; so now here in the beginning of the Gospel.

{and forty nights} He did not eat at night, as the Jews did, or at some other times, when they fasted or abstained from pleasant bread many days, as Dan. 10.3. but fasted day and night, during this mentioned time.

{afterward} It seems he felt no hunger till the time expired, but was kept by the power of the Deity; as the three Jews from feeling the heat of the fire, Dan. 3.27.

{an hungred} The devil takes him at the weakest, and his first occasion of temptation from hence verse 3. which had been to no purpose before Christ was hungry.

V. 3. {the tempter} The devil, whose constant practice it is, to endeavor to draw men to sin, 1 Thess. 3.5. as Minucius Fel. Octav. says, The impure spirits, to the comfort of their own calamity, non desinunt perditi jam perdere, being castaways, they cease not now to cast away others.

{if thou be the Son of God} The natural Son of God, as was affirmed from heaven chap. 3.17. and taught by John Baptist, John 1.34. or a son of God, for the article is not in Greek, and the temptations, answers and Scriptures alleged, are such as may become us in the like temptations. See on Luke 4.3.

{command} Show yourself to be God, by commanding this to be done, Luke 4.3. Command this stone, that it be made bread; as Gen. 1.3. or say, that is, speak to God to turn these stones into bread.

{these stones} Luke 4.3. It is this stone, as if Satan had appeared like a man, and pointed to some stone lying there before them.

{bread} Not flesh, or some dainty thing, Num. 11.4. Ps. 38.18, 20. bread alone would satisfy hunger, though by bread the Hebrews expressed, all food, and necessaries to sustain this life. chap. 6.11. See on Luke 11.3.

V. 4. {it is written} Our Savior does not say, I am God, and so drive away Satan by his divine power: but answers him by Scripture, that he might overcome Satan, as man, and teach us how to do it; to wit, by the sword of the Spirit. Eph. 6.17. Satan was here deceived, he came to overthrow, and was overthrown, ἠγνόει γὰρ ὅτι περιπεσεῖται θεότητι προσδραμὼν ἀνθρωπότητι, he knew not, that when he encountered man, he should light upon the Deity, Nazianzen Orat. 18.

{man shall not live} Deut. 8.3.

{by bread alone} Bread does not nourish by its own power, but by God’s appointment: as if he said, though here be no bread to nourish me, God can put the same virtue into other things, or nourish me without any food, and on him will I wait.

V. 5. {Then the devil taketh him} Soon after the former temptation, he carries him up, as God’s Spirit did Philip, Acts 8.39. else how could he set him on a pinnacle of the temple? No wonder if Christ suffered Satan to carry him, who suffered his instruments to crucify him.

{into the holy city} Jerusalem, chapter 27.53. Dan. 9.24. So called, notwithstanding the wickedness of it, because of God’s solemn worship there; or in respect of those good men left there, who were the better, though not the greater part of Jerusalem.

{on a pinnacle} An out-wing on the top of the temple; the devil might have set him on some rock in the wilderness: but he thought Jesus would be more willing to show himself at Jerusalem: and from the temple (as Christ’s kindred did, John 7.3, 4.) and that if he fell thence, all the Jews would think him an impostor, if he died of that fall.

V. 6. {if thou be the Son of God} As chap. 3.17.

{cast thyself down} Satan does not offer to cast him down, for that God would not suffer him, or because he sought to bring Christ to sin, rather than unto death (though he desired both) whereas if Satan had cast him down, Christ had not sinned. Though God permitted the sacred body of Christ to Satan, yet was his commission limited, as Job 2.6. therefore Satan said, Cast thyself down; he may tempt, and persuade to evil, he cannot compel. The devil (says Irenaeus l. 5. c. 9.) being an apostate angel, hoc tantum potest, quod egit in principio, seducere, &c. can do that only which he did in the beginning, seduce and draw away the mind of man to transgress the commandments of God &c.

{For it is written} Ps. 91.11. The devil now seeks to foil Christ with his own weapons, and cites Scripture, as he had done before verse 4. mendacium abscondens per Scripturam, quod faciunt omnes haeretici, says Irenaeus before cited, veiling his lie by Holy Scripture, as all heretics use to do. There is no charge or temptation of Satan more pernicious and dangerous, than that which is colored with misapplied Scripture, and show of sanctity: apparent falsehood and impiety we more easily avoid: but beware the devil and his ministers, when they are transformed into angels of light: Here appears the venom of the old dragon, when he pretends the sacred authority of God’s Holy Word, to lead men to sin, and disobedience to God.

{he shall give his angels charge} As if he said, you depend on God (verse 4) what need you fear hurt by falling, seeing the Scripture testifies, that God has appointed his angels to keep you from the least hurt. See on Luke 4.10.

{they shall bear thee up} A metaphor taken from them that carry children in their arms.

V. 7. {it is written again} Deut. 6.16. Our Savior does not allege Scripture against Scripture, as if one Scripture did, or could cross another; but shows that Satan did misallege the former Scripture, by producing a text, which forbids that which Satan would have him to do.

{thou shalt not tempt the Lord thy God} As if he said; as I must wait upon God for food (verse 4.) so likewise for means of coming down from the temple, else I tempt God by casting myself into a needless danger, so might justly fall without breach of his promise.

V. 8. {Again, &c.} Satan, though foiled, yet gives not over tempting Christ: when one temptation is past, we must look for another.

{taketh him up} See on verse 5. and on Luke 4.5.

{shewed him all the kingdoms, &c.} Presents them to his senses, which way the Scripture has not revealed. See on Luke 4.5.

V. 9. {all these will I give thee} He comes not now like a friend to advise, as verse 3. or like a divine to direct, as verse 6. but like a monarch to seduce our Savior with great gifts. See on Luke 4.6.

{if thou wilt fall down} As if he said, I ask but a small requital of so great liberality, only one act of submission, in acknowledgement that you have all these things from me: hence it appears, why Satan begins not as before, If thou be the Son of God: for he knew that Christ if he took himself to be the Son of God, would not worship him: and if he were not so, he might peradventure be willing to accept of Satan’s large offer. This was says Irenaeus l. 5. c. 3. as some apostate surprising a region, should trouble the inhabitants, ut regis gloriam sibi vindicet, apud ignorantes; that among the ignorant he might challenge to himself the glory of a king. See on Luke 4.7.

V. 10. {get thee hence} Luke 4.8. Tempt me no more at this time: Christ could endure him no longer, when he sought to usurp that which belongs to God alone.

{thou shalt worship the Lord thy God} Deut. 6.13. & 10.20. 1 Sam. 12.3. you are not God, and therefore I may not worship you, to get all the world.

V. 11. {Then the devil leaveth him} When Christ had exercised his divine power, in commanding him away, verse 10. it is our comfort in temptations, he limits Satan, how long, and how far he will permit us to him; and will never suffer us to be tempted above that he will make us able.

{angels came and ministered unto him} To render their service and homage unto him, Heb. 1.6. or to bring him food, as to Elias, 1 Kings 19.5. or to convey him back from this mountain, where Satan had set him. See Luke 4.14. Homo est quem diabolus tentat, & idem ipse Deus est, cui ab angelis ministratur; Gregor. hom. 16. in evang. he is man, whom the devil tempted, but the same is also God, to whom the angels minister.

V. 12. {Now when Jesus had heard} Mark 1.14. Luke 4.14. John 4.43. It appears that divers things came between, which are set down, John 1.2. and 3. chapters.

{cast into prison} Or delivered up, See Mark 1.14. Mark 6.18, &c.

V. 13. {leaving Nazareth} Wherein he had been brought up, and had now been a while, Luke 4. he retired into a safer place out of Herod’s jurisdiction, governed by his brother Philip, a man of a milder temper.

{dwelt in Capernaum} Conversed there for the most part; for he had not an house of his own, chapter 8.20. this was a town more famous than Nazareth: so was there more hope of doing good there.

V. 14. {That it might be fulfilled} It was first literally fulfilled when that people had some freedom after their afflictions by the Assyrians; but now especially by Christ’s preaching there.

V. 15. {the land of Zabulun} Isaiah 9.1. The first calamity began there, 1 Kings 15.29.

{by the way of the sea} Of Tiberias, because it was not far from the sea of Tyrus.

{beyond Jordan} Beside, at, or near Jordan; for it was part of the holy land. See Num. 32.19. John 1.28.

{Galilee of the Gentiles} So called, because the cities which Solomon gave to the king of Tyrus (1 Kings 9.11.) were there: or Galilee of the nations: because by reason of traffic, people of divers nations had concourse thither: or populous Galilee: that part of it which was best peopled, as being a richer soil than other parts thereof. There were two Galilees: hereof see Drus. ad Voc. N. T. com. 1. Hierom de loc. Hebr. Beza in loc. C. Adricom. Theatr. sanct. Neptalim. N. 50. The best authors agree that this was the upper Galilee, the lower was near Tiberias, and the lake, or sea of Genezareth.

V. 16. {The people which sate in darkness} They whose predecessors were first afflicted by the Assyrians, and delivered, being now the captives of Satan, do first hear of their deliverance by Christ himself.

{shadow of death} Deathful ignorance: for this is antithetically answered to the light of knowledge sprung up: and troubles as grievous as death, Psalm 23.4.

{light is sprung up} Christ bringing the joyful tidings of salvation to them, Psalm 97.11.

V. 17. {From that time} Mark 1.14.

{Jesus began to preach} To take upon him the public office of a prophet, or preacher; for he had doubtless taught before: but now John is in prison, he undertakes the care of preaching to the people.

{Repent, &c.} Chap. 3.2. He begins as John did, and so confirms his doctrine.

V. 18. {And Jesus} Mark 1.16.

{by the sea of Galilee} Called also the lake of Genezaret; the sea of Tiberias. Luke 5.1. John 16.1, 23. See also on John 21.1.

{two brethren} They were the more likely to assist one another in the apostleship, because of their near relation.

{Simon called Peter and Andrew} They were with Christ before, John 1.40, 41. but went home again to follow their own business, as Nicodemus also did. John 3.1.

{casting a net} Busy in their calling, as the shepherds were when the angels came to them, Luke 2.8.

{they were fishers} Christ could have sent some of the glorious 11angels, or the learned doctors of the law; but he takes poor fishermen, and fits them for apostles, that he might have the glory of that great work entire to himself. See Acts 4.13. 1 Cor. 1.26, 29.

V. 19. {follow me} That is, says Gregor. hom. 2. in Evang. Imitare, imitate or follow my example: as, 1 Cor. 4.16. See Eph. 5.1. Heb. 6.12. Here is more enjoined: to wit, that they should also give their names unto him as disciples, and stay with him, that he might teach them in private and public, to fit them to that ministry, to which he would set them apart.

{fishers of men} The world is the sea, unbelievers fishes, the apostles and succeeding ministers the fishermen; and the Gospel preached the net. See Chap. 13.47. Luke 5.10. Thus Christ teaches them the ministers’ duty by their own trade. So David was taught his kingly office. Psalm 78.71, 72.

V. 20. {straightway left their nets} As soon as they had brought their ship to an anchor, or to the haven, and were come ashore. See Luke 5.11. Mark their ready obedience and willingness to leave all for Christ, yet left they not their propriety in their goods, but left them to the care of others. See Chap. 8.14. John 19.27. & 21.3.

V. 21. {two brethren} See on verse 18.

{mending their nets} Working in their calling. See on ver. 18.

V. 22. {immediately} See on verse 20.

{and their father} Not neglecting him, but leaving him to the care of his servants. Mark 1.20. Here was Christ’s special command: who says also, honor thy father and thy mother, &c. Where God’s service and honor requires it, we must forsake all, or we cannot be true disciples of Christ, we must love and honor our dear parents, but God’s honor and service must have the first place: we must love our parents in God; but God above all.

V. 23. {went about all Galilee} περιῆγεν. He led about his new called disciples, but ἄγειν is often to go. So here, he went about all Galilee, where they were more ignorant than in Judea, verse 15, 16. He did not send for men out of all places, but went into the towns and villages to them.

{in their synagogues} A word used for meeting-places civil and sacred: as also the word ἐκκλησία Acts 19.39. 1 Cor. 11.18. Here it is used for the place where people met to worship God in public: here Christ taught, to take away all suspicion of his doctrine; truth loves the light, and rejoices to be seen. John 3.20, 21. & 18.20. Acts 26.26. 2 Tim. 3.6. Falsehood sits like Tamar in the way to Timnath, Gen. 38.14, covered with a veil; wrapped up in such disguises that she may be embraced unknown. Christ preached in public, to encourage the Jews to the public service of God, and to gain the more souls, where many were constantly assembled.

{preaching} Publishing by authority, as heralds do the will of kings: and privilege of subjects.

{the gospel of the kingdom} So called, because it brings us into the kingdom of grace, when it is received, and shows us the way into the kingdom of glory, Chap. 3.2. 1 Cor. 15.1, 2. James 1.21.

{healing} By this miraculous healing, he confirmed the truth of his doctrine; and showed his divine power.

{all manner} Or all, so Acts 10.12, not all the persons that were sick (for he cured not many there, Mark 6.5), but as all sorts of men, so all sorts of diseases presented unto him to be cured, as verse 24.

{of sickness} Such as bring more pain, and are more hardly cured: he could have wrought signs from heaven, but he did such miracles as did good to their bodies, to show them by his doctrine and healing them, that he assumed a human body, and reasonable soul, to save the bodies and souls.

{diseases} Infirmities less painful or mortal, and more easily cured.

V. 24. {throughout all Syria} Even to the Gentiles to prepare them to their future conversion; and to make the condemnation of those Jews the greater, who followed him not.

{they brought unto him, &c.} They were more careful of the bodies of themselves and theirs, than of their souls; as John 6.26. Hence it is that men seek more to physicians than to divines.

{torments} Most painful diseases, the word properly signifying a touchstone, was spoken concerning answers given ἀπὸ τῶν βασανιζομένων, by those who were examined by tortures; or tormented (as upon the rack) to make them confess. Suid. See ibid. βάσανος.

{possessed with devils} So that Satan tyrannized over their reason and senses, that they could make no good use of them: but to the hurt of themselves and others.

{lunatic} Such as were more or less afflicted, according to the state of the moon; as those that are frantic, or have falling sickness.

{those that had the palsy} Weak and feeble men, who had their limbs and joints loosed, and so weakened, that they cannot pull them up, nor put them forth when they would.

V. 25. {there followed him a great multitude} Besides those that brought their sick to be healed: some come out of affection to novelty, others to carp, others to learn.

{from Decapolis} A part of Syria: so named from ten famous cities that were therein.

{beyond Jordan} See on verse 15.

CHAPTER 5

Verse 1. {Seeing the multitude} The people mentioned, Chapter 4.25. This was the occasion of this large sermon following.

{he went up into a mountain} See on Luke 6.17. As the law was given on a mount, Exod. 19.3, 23. Exod. 20.1. So Christ expounds it here on a mountain: it was also a fit place for so many to hear.

{when he was set} As their doctors used to do, to show their authority, some think, Chap. 23.2. See on Luke 4.20.

{his disciples came unto him} Such as usually repaired to him, or constantly attended upon him, as being more familiarly affected toward him, and desirous to learn something of him, Euthym. Luke says chap. 6.20, he lifted up his eyes on his disciples: not limiting his speech in them, but indefinitely proposing these blessings to all, as Chrysostom here notes.

V. 2. {He opened his mouth} An Hebraism, signifying his beginning to speak, as Psalm 78.2. Job 3.1.

{taught them} His disciples and the multitude.

V. 3. {blessed are} Luke 6.20. So David begins divers of his Psalms, Psal. 1.1. & 32. & 41. & 112. & 119. & 128, blessedness being the main end that all aim at.

{poor in spirit} That are afflicted in mind, in the apprehension of their spiritual wants and sins, Isaiah 57.15. Isaiah 66.2, or poor in estate, if their minds be holy and lowly. See on Luke 6.20. 1 Cor. 1.26. James 2.5. They are not blessed because they are poor, but though they be poor, so verse 4. The poor in spirit are they, who are not spiritually proud: but know, and are truly sensible of their spiritual wants and poverty; as knowing themselves (by nature, and of themselves) destitute of true righteousness; and in extreme need of the riches of God’s free grace in Christ, which they can never merit, but must beg of him, Rom. 7.18, 24. This was wanting in the church of Laodicea, Revel. 3.17, and is wanting in all that pretend to their own merits, or self-excellency.

{for theirs is the kingdom of heaven} To them is the kingdom of heaven appointed, see Matth. 25.34. Poverty is not in itself a blessed condition: but they are therefore blessed, because they shall be rich in heaven. A kingdom is the richest temporal estate: but the kingdom of heaven, in respect of the unspeakable and eternal blessedness thereof, surpasses all earthly and temporal kingdoms. See Psal. 103.11. Dan. 7.27.

V. 4. {they that mourn} That is, for their sins, as Chrysostome, Euthymius, Theophylact. Hilar. Can. 4. &c. interpret. You see, says Gr. Nazianzen orat. 17. τῷ στεναγμῷ τὴν σωτηρίαν συνεζευγμένην, that salvation is joined with sighing, or sorrow. Tertul. hereto cites Psal. 126.5. Isaiah 61.3. adv. Marcian. l. 4. c. 14. Understand here, those who mourn with godly sorrow to repentance, never to be repented of, 2 Cor. 7.10, or that are in sad condition, by reason of persecution for the profession of the Gospel, verse 11, or any other heavy affliction, they being holy: such are happy, though externally, or otherwise afflicted: not because they mourn, but albeit they mourn. Minucius Felix gives a good reason; for says he, Calamitas saepius disciplina virtutis fuit, calamity has often been the discipline of virtue. A Christian may seem unhappy, he cannot be found to be so.

{they shall be comforted} In part here, by taking away, or mitigating their sorrows; or inward consolation by God’s Spirit: completely in heaven, 2 Cor. 1.4. John 16.20. James 1.12. Rev. 7.17. & 21.4.

V. 5. {Blessed are} Psal. 37.11.

{the meek} Such as patiently and quietly endure injuries: such as (nec felicitas aut inflat propria, aut urit aliena, Ambros. ep. 84. l. 10) neither their own prosperity makes proud, nor others’, envious. Admirable is patience which in the storms of afflictions places the soul, ὥσπερ ἐν εὐδίῳ λιμένι, as it were in a calm haven, Chrysostom in Job. 18. hom. 83. The meek are they, who cedunt improbitatibus, & non resistunt malo, Augustin. de serm. Domini in mont. l. 1. c. 3, who give way to injuries, and resist not evil; those who can be angry, (not those who are ἀόργητοι, senseless, or insensible of wrongs, as Theophylact interprets) but who contain themselves until they ought to be angry, as Ephes. 4.26. Such as meekly bear, neither provoking others, nor easily provoked by them.

{they shall inherit the earth} They shall have a comfortable right to it, enjoy it with inward peace, and be free from many vexations; in which hasty and froward men embarque themselves: this is here promised, because men sometimes take occasion to abuse those most, who are of the meek and quiet disposition, Isai. 59.15.

V. 6. {hunger and thirst for righteousness} Who earnestly long for it, as hungry men do for meat, or thirsty ones for drink; it may 12be understood of such as knowing their own emptiness, long to be filled with Christ’s righteousness; or of such as being persecuted under the title of impious and ungodly, long to be cleared and righted. See on chap. 11.30.

{they shall be filled} Isaiah 65.13. Psal. 17.15. Luke 11.53. Hunger pinches, but food satisfies.

V. 7. {the merciful} Who being inwardly affected with the miseries of others, do outwardly relieve them according to their abilities, Luke 6.36. &c. See the contrary, James 2.13.

{for they shall obtain mercy} They may be subject to misery in this world, but they shall find mercy sometimes with men; but always with God.

V. 8. {Blessed are} Psal. 24.4.

{pure in heart} The single-hearted and sincere; who are not doubly minded, 1 Tim. 1.5. Jam. 1.8. 1 Pet. 1.22.

{they shall see God} They shall converse with him familiarly in heaven; or see some evident and glorious signs of his presence there, 1 John 3.2, for his essence is invisible and incomprehensible, Heb. 12.14. He cannot be seen (as he is in his essence) visu clarior — nec aestimari, sensibus major — magnitudinem Dei qui se putat nosse, minuit, &c. Minuc. Fel. Octavio, being more clear than any sight; nor can he be valued, who is greater than all sense (of the creature) he that thinks he knows the greatness of God, therein lessens it. Augustine (Paulinae ep. 112, after Ambrose on Luke) says well, non in loco Deus videtur, &c. God is not seen in a place, as in the oak in Mambre, or mount Sina, but in a pure heart, when we think he is absent, we see him: and when he is present, we see him not: he is invisible, and yet is seen, cum vult, sicut vult, many have seen him; not as he is, but as he pleased to appear, and manifest himself unto them.

V. 9. {peacemakers} Who endeavor to reconcile such as are at variance: either God to man, as the preachers of the Gospel do, or one man to another, as all should do.

{shall be called the sons of God} They shall be so indeed, as imitators of Christ, Coloss. 1.20, and so accounted to their honor, verse 19. Luke 1.32. John 1.12. 1 John 3.1. They are the likest to God, and most beloved of him, verse 45. They are the children of the God of peace, Rom. 16.20. 1 Cor. 14.33. 2 Cor. 13.11. Philip. 4.9. 1 Thes. 5.23. 2 Thes. 3.16. Heb. 13.20.

V. 10. {which are persecuted} 1 Pet. 3.14.

{for righteousness sake} Not for sin, or for the world, 1 Pet. 4.15. 1 John 3.12. Satan, like Pharaoh, pursues those who go out of his dominion, he possesses his own vessels in quietness for the present: pirates will not chase the empty ship (says Chrysostom on Isaiah 6), nor will Satan assail those, in whom he knows, there is no riches of grace.

{theirs is the kingdom of heaven} See on verse 3. There are two things most considerable in a kingdom, wealth and prosperity: a kingdom therefore is opposed to poverty there, and to adversity here.

V. 11. {Blessed are ye} He turns his speech now to his present hearers, to comfort them against persecutions which were coming on them.

{revile you} Reproach you, and miscall you, 1 Cor. 4.12. 2 Cor. 6.8. So as reproach is a kind of persecution, compare, Gen. 21.9, with Gal. 4.29. Not only the martyrs, but many others, who suffer injury for the truth, and cause of Christ are persecuted: humility is a sure fortress against calumny: he that is not ambitious of the praise of men, will not value their reproach; therefore as Augustine said, in Psal. 57 non timebis convitiatorem; si non amas adulatorem; you will not fear a reviler, if you love not a flatterer.

{persecute you} Scourge, imprison, or kill you, chap. 10.17. Luke 21.16. John 16.2. Acts 5.40. & 16.22, 23. 2 Cor. 11.23, &c.

{all manner of evil, &c.} 1 Pet. 4.14, for as Jerome says, ep. 55, with Christians, non qui patitur sed qui facit contumeliam, miser est. He is not unhappy who suffers contumely, but he that does it.

{falsely} Gr. lying, they have no reward, who are punished justly in word or deed: thieves and murderers suffer, but (as the penitent thief said on the cross) they are justly here. It is the cause, not the passion which makes the martyr.

{for my sake} For religion, not for other causes: if reviling be for our own faults, that is no mark of happiness to us.

V. 12. {Rejoice and be exceeding glad} Joy inwardly, and express it outwardly, Luke 15.32. Psal. 32.11, and that in tribulation, Rom. 5.3.

{Great is your reward} Gen. 15.1. Psal. 19.11. It is impossible that he who has been wicked in this life should escape that which he has deserved; or that he who for truth and righteousness’ sake, has here been most afflicted; suâ mercede fraudari; should be defrauded of his reward: as Lactantius speaks, l. 4. c. 19, because God is just.

{So they persecuted the Prophets} Who were eminent men; and therefore you may be content to endure what they did, Jam. 5.4.

{which were before you} Both in time and office; and therefore you may expect the like usage with them.

V. 13. {Ye are the salt of the earth} I have chosen you to season, and preserve those who are corruptible by sin: as salt suffers not flesh to corrupt (Synes. de regno. Clem. Alexandr. Paed. l. 1. c. 9). So wholesome doctrine works with the mind: reprove them therefore that they may be saved; though you displease some thereby, and suffer persecution for the same: yet be you savory in yourselves, and by good exhortations help to season others with the salt of grace, that they may be pleasing to God, Colos. 4.6. Ephes. 4.29.

{But if the salt} Mark 9.50. Luke 14.34. It may be understood of ministers, or of private Christians, who are spoken of before, and in the following verses.

{have lost his savour} Μωρανθῇ become foolish: the unsavoriness of salt is (as Euthymius says) debilitas mordacitatis ipsius. The weakness of its acrimony: the meaning is, if you have not grace in you, and zeal to reprove sinners.

{wherewith shall it be salted?} As nothing else can recover the taste of salt once lost; so, bad ministers cannot easily be mended by others.

{good for nothing} Other things may be good for somewhat else, when they decay, salt cannot. So is it with unsavory ministers, and relapsing Christians.

{to be cast out} Of the church as unprofitable.

{to be trodden under foot} As not good for any use. See Luke 14.35. & 21.24.

V. 14. {Ye are the light of the world} Not originally, like the sun, as Christ is, John 1.8, 9, but by participation, as the moon and the stars: so are ministers, Rev. 1.20. John 5.35, as also are other Christians, 1 Thessalo. 5.5. Phil. 2.15.

{A city that is set on a hill} You must show forth good example to others, far and near, whereby you may be as exemplary to others, as an high hill or city thereon is conspicuous.

{cannot be hid} Your lives will be looked on, and scanned by all men therefore see they be good.

V. 15. {Neither do men light a candle} Mark 4.21. Luke 8.16. & 11.33. Neither can you reasonably think that I communicate to you divine light, to the end that you should hide it in silence.

{and put it under a bushel} God intends that his graces given to his ministers or people, should be used for the good of others and not kept for their own good only; the master of a family lights a candle for the use of the whole family, Luke 19.20, 23.

{a bushel} Μόδιος. Is a measure, some say, containing about a pint less than a peck; others reckon, that it contains sixteen Sextarios, who (accounting the Sextarios at about a pint and an half) make the great Modius two gallons and a pottle; which is the Modius Ponticus: the Modius Cyprius, is reckoned a peck and a pint.

V. 16. {Let your light so shine} Manifest the graces that are in you, by your actions, as beams of light.

{before men} Who see not your hearts, but your deeds.

{that they may see} Not hear of them by others; but see, and be witnesses thereof. See Phil. 2.15. 1 Pet. 2.12.

{your good works} Not words only, but works does God require: good works, not other men’s, but yours: not what your friends, kindred, or predecessors have done, but what you do. See Deut. 5.28, 29. Rom. 2.13.

{and glorify} Your end must be God’s honor, not your own, Matth. 6.1. &c. Though you can add nothing to the infinite glory of God; yet must you confess it, and give men cause to praise him for you, Gal. 1.24.

{your father} All good children seek their fathers’ honor, and maintain it, as knowing their interest therein; hypocrites seek their own glory with men, but live so, that the holy name of God is blasphemed because of them, who profess good, but practice impiously, Rom. 2.23, 24. We may indeed vainly flatter ourselves in that great prerogative of the name of Christian, who yet so do, and live, ut hoc ipsum quod Christianus populus esse dicimur, opprobrium Christi esse videatur, says, Salvian. de gub. Dei. l. 4, that it may seem a dishonor to Christ, that we are called Christians.

{which is in heaven} Not your earthly fathers only, but principally your heavenly Father, chap. 6.9. & 23.9. Mal. 1.6.

V. 17. {Think not that I am come} This is a preface to the following exposition of the law, wherein our Savior prevents their misconstruction thereof: they hearing the law otherwise expounded than their teachers used to do, verse 21, 22, might think that Christ did abrogate the moral law, and bring in a new one: he warns them beforehand, not to think so; for as Ambrose lib. 9. ep. 77 says of circumcision, it is true of the whole ceremonial law; non — gentibus mandata est, sed semini Abraham. It was commanded the seed of Abraham, but not to the Gentiles: and that but for a time, till all was fulfilled in the Messiah exhibited, with all the ceremonies thereof prefigured: and the fullness of the Gentiles was to come in, the moral law stands still in force though the curse due to the transgressors of the least precept thereof be taken away from those that are in Christ by faith, Rom. 8.1. Galat. 3.13.

{to destroy the law} Gr. To dissolve; he neither by doctrine, or precept destroyed it, nor by practice, nor by absolving those from obedience thereto, which he delivered from the curse thereof.

{or the prophets} The interpreters of it. I give none other moral precepts than Moses did, nor any other interpretations of that law, than the prophets gave.

{but to fulfil} Both by instruction, observation, and full satisfaction, Rom. 3.31. & 8.3. Others take it of the fulfilling the ceremonies, types and predictions of the Messiah in his own person, which he likewise did.

V. 18. {till heaven and earth pass} Luke 16.17. Till this world come to an end, the moral law shall stand in full force: heaven and earth shall be changed, rather than reduced to nothing.

{one jot, or one tittle} Not the least letter, or particle of a letter. A proverbial speech, signifying that exact obedience is due to the moral law, to the world’s end; but not concluding that we have power to fulfill it. This was a needful doctrine because the Pharisees endeavored to make void some part of it then, by their traditions, chap. 15.3, 4, and chap. 23.4. The meaning is, that the least letter, (such as is jod in the Hebrew, or iota in the Greek: a tittle κεραία, such as are the Hebrew points, or accents) should not pass, till all were fulfilled: how much more needful is this doctrine now, when men would make all the law void, and not obligatory to believers?

{shall in no wise pass from the law} No man has power to abrogate, or dispense with any part thereof; not that which he thinks least needful.

{till all be fulfilled} Gr. Till all be done: that is, nothing contained in the law, shall ever fail, but attain his full effect.

V. 19. {Whosoever} Of what rank or degree soever he be.

{shall break} James 2.10. Disobey in his practice.

{one of these least commandments} One of those precepts of the moral law, which the Pharisees and others make least account of, though indeed nothing is little in the law of God because the lawmaker is great: therefore Salvian said well, nihil leve aestimetur quo Deus laeditur. Let nothing be esteemed little, with which God is offended; de gubern. Dei. l. 6.

{and shall teach} Or shall teach: as Exod. 1.15.

{he shall be called} He shall be so, and so accounted.

{the least in the kingdom of heaven} He shall be of no account in God’s church here, nor have any part in heaven, as verse 20.

{do and teach} Confirm the law both by teaching and example, public or private.

{great in the kingdom of heaven} Of great account in the kingdom of grace and glory. Let not therefore your works confound your words: let the minister of Christ’s mind, life, and mouth accord. See Hieron. Nepotian ep. 14. l. 2.

V. 20. {For I say unto you} Whatsoever the scribes say unto you to the contrary, if you will believe me, it is otherwise.

{except your righteousness} Your obedience to God’s law.

{shall exceed the righteousness of, &c.} The one sort were accounted men of the greatest learning, the other of the strictest life, see chap. 15.1. You must go beyond them both; for they made conscience of outward obedience only, verse 21, and of some commandments only, chap. 15.3, but you must make conscience of inward obedience also, verse 22, and of keeping all the commandments, as Luke 1.6.

{in no case enter into, &c.} As chap. 7.21. & 18.3. & 19.23, 24. Mark 10.23, 24. Luke 18.24, 25. John 3.5. Act. 14.22, alluding to Numb. 14.30. Psalm 95.11. It is true, their righteousness was generally, rather to say, than to do good, &c. to be seen of men, rather than in sincerity unto God; and many other blemishes it had in the sight of an all-seeing God: but the comparison is not intended here between degrees of righteousness by the law, but between it (to which only the Pharisees pretended, and cleaved) and the righteousness of the faith in Christ, without whom no flesh ever was, never can be saved (Act. 4.12). So Irenaeus l. 4. c. 27 interprets this exceeding; the Pharisee in his way could never come to heaven, because he sought righteousness only by the works of the law, which made none perfect, in that it was weak through the flesh, Rom. 8.3. None were able to fulfill it: therefore Israel attained not to the law of righteousness, because they sought it not by faith but as it were by the works of the law, Rom. 9.31. Your righteousness must exceed this: as does that righteousness which is of faith in Jesus (who perfectly fulfilled the law for us) or you shall not enter into the kingdom of heaven; for, by the deeds of the law there shall no flesh be justified, Rom. 3.20, and we are justified by faith only, without the works of the law.

V. 21. {by them of} Or, to them.

{of old time} It is a received opinion, delivered by tradition from father to son. Of what value prescription, and antiquity of error is, may hence appear: it is a good observation of Tertul. de praescript. c. 31, from the parable of the envious man’s tares, Matth. 13, it is (says he) manifest by the very order, id esse Dominicum & verum, quod sit prius traditum: id autem extraneum & falsum, quod sit posterius immissum: that is, the Lord’s and true, which was first delivered; but that foreign and false, which was afterwards cast in: add hereto that of Cyprian ad Caecil. l. 2. ep. 8, if Christ only is to be heard, non debemus attendere quid aliquis ante nos faciendum putaverit; sed quid, qui ante omnes est, Christus prior fecerit, neque enim hominis consuetudinem sequi oportet sed Dei veritatem, we must not attend what some before us thought was to be done: but what Christ did, who is before all: neither may we follow the customs of men, but the truth of God: antiquity of truth is venerable; but of error the more detestable, by how much more it has misled. The holy Scripture sufficiently determines what is truth, and what is error: and no question ought to be moved among Christians, where God’s ipse dixit has so determined; lest yet we break the bond of charity (which is the sinews of religion) Augustine’s rule to Casulanum ep. 86 is to be held: in his — rebus, de quibus nihil certi statuit Scriptura divina, mos populi Dei, vel instituta majorum pro lege tenenda sunt; in those things concerning which the divine Scripture determines nothing certain; (that is, neither commands nor forbids) the custom of God’s people, and institutions of ancestors (or elders) are to be held for law.

{thou shalt not kill} Exod. 20.13. Deut. 5.17. They repeated the words of the law, but built false glosses thereon.

{whosoever shall kill} That is, for private revenge; or if it be acted by a private person. The magistrate or judge, taking away the life of a malefactor, according to the law of God and man, sins not therein; he sins, if he executes not justice; when the murderer is executed, suo scelere punitur: Salvian. l. 7, it was not so much the judge’s, as his own sin that killed him.

{shall be in danger of the judgment} Shall be liable to give account, to the less court of twenty-three judges, who judged ordinary causes, and persons.

V. 22. {But I say unto you} I give you not a new law, but rightly expound the law of God unto you.

{whosoever is angry, &c.} They counted nothing sin, but the external act: but unadvised anger is murder of the heart; therefore Minucius Felix Octav. said well, apud nos, & cogitare peccare est, with us evil thoughts are sins: and Salvian. de Gub. Dei l. 8. non sunt longè ab occidentibus, qui animo occisionis oderunt, they differ not much from murderers, who hate with a mind to kill.

{without a cause} Rashly; aliud ira, aliud odium, says Augustine hom. 40, the father is angry with his child, but hates him not, but to amend him; so is his anger an effect of love; so the apostle says, be angry, but sin not, Ephes. 4.26. Truly as long as we here live, affections will oftentimes over-bias our reason; yet must we watch over their exorbitancy, moderari & regere possumus, amputare non possumus. Hieron. l. 2. ep. 20, we may (and must) moderate and rule them, we cannot cut them off.

{in danger of the judgment} That is, he shall be liable to the punishments to be inflicted by the judges. Christ speaks not here of civil judgments executed by magistrates, but of God’s tribunal before which men are guilty of murder, not only for taking away the life of man, but also for affecting to hurt their neighbor by reproach; though, as there are degrees of this sin, so shall there be of punishments thereof: but Christ accommodates this whole speech to the form of the usual judicatures of the Jews: as their judgments by their triumviri, or three men deciding small matters, their twenty-three judges determining greater matters than the former; and their high court of seventy and one judges, who judged of the greatest matters within their jurisdiction: Christ expresses God’s judgments, by these things which were common, and better known to the Jews.

{to his brother} To another man, verse 23, 24, an Hebrew phrase, Gen. 26.31, one to another, איש [כאחיו?], a man to his brother.

{Raca} O vain man. See Judg. 9.4. 2 Sam. 6.20. Syr. רקא coming of the Hebrew word רק rek, vacuus, inanis, Jerome against the Pelagians, l. 2, interprets Raca, vanus, & absque cerebro; a vain, or brainless fellow: so Hilary on Matth. can. 4. vacantis opprobrium est: it signifies, says the learned Jun. Tremellius, one void of judgment, reason, and brains: understand this of him that says so in rash anger: otherwise we find the phrase used, James 2.20, as our Savior would not have us rashly angry, lest we should be malicious: for ira mater est odii, Labo de Gub. Dei. l. 3, anger is the mother of hatred: so would he here prevent the effects thereof, primo enim semper inertum tela, maledicta sunt, & quicquid non possumus imbecilli, optamus irati. Salu. ibid. The first weapons of anger are evil speeches, and that which we cannot do, being weak, we wish we could, being angry.

{in danger of the council} The meaning is he shall be liable to a greater punishment in hell, as a greater offender was liable to the judgment of the Sanhedrim, or great council.

{shall say} Out of rash anger, as before, otherwise our blessed Savior, who never sinned, used that word, Matth. 23.17, 19.

{thou fool} A word of greater disgrace than the former, μωρέ, it signifies unsavory, or without relish: Raca answers the Greek word κενός, empty that is μάταιος, foolish; and a fool is here, by a metaphor, called insipid, Heb. שוטה sote, which we call, sot.

{in danger of hell fire} To be cast into Gehenna, to have the greatest torments of hell inflicted on him; as the greatest offender among the Jews, was to be judged, either to be burnt alive in the valley of Hinnom, or to have his carcass denied burial, and burnt there, among the carrion cast out of the city, which was the greatest disgrace. See on Luke 12.5. See Augustine de Civ. Dei, l. 21. c. 4, 10, 23.

V. 23. {therefore} Seeing God forbids anger, and evil speaking as well as murder.

{if thou bring thy gift} The Jews thought God like some worldly princes, more regarding gifts, than the unity of their subjects; therefore offered many sacrifices, but lived still in malice: Christ shows them here, that such sacrifices did not please God. Charity is the salt of the covenant, with which every sacrifice must be seasoned.

{to the altar} He speaks according to that present state of the church, wherein altars and sacrifices were in use: they are deceived who gather hence, that we must have altars and sacrifices now: yet it may teach us by proportion to seek reconciliation before we come to the Lord’s table.

{and there remembrest} It should have been done before: but if it were forgotten or neglected then, it must of necessity be remembered and done now. This supposition of remembrance relates to another supposition of a right preparation of a man’s self to that duty, which cannot be without a due examination of his own state towards God and man.

{hath ought against thee} Si nos eum in aliquo laesimus. Augustin. de Serm. Domini in mont. l. 1. c. 20. If any man can accuse you, or charge you with any wrong done to him. See Rev. 2.4.

V. 24. {leave there thy gift} Do not carry it away; our sin against man, does not discharge us of God’s service; but God will not accept our service, till we have sought peace with all men, Heb. 12.14.

{be reconciled} Do your part to be reconciled; confess your fault, desire peace, make satisfaction, Levit. 6.1. &c. A purpose of reconciliation is not enough, it must actually be sought, before we can be fitted for God’s service.

{then come} Then persuade yourself God will accept your service.

V. 25. {Agree with thine adversary quickly} See on Luke 12.58, a similitude taken from a debtor.

{in the way} He alludes to the customs of adversaries in law, going before the judge: the meaning is, prepare presently (while the accepted time, and day of salvation lasts) to stand before God’s tribunal; agree while you are both alive.

{be cast into prison} Lest for your abusing God’s patience and long-suffering, you be condemned and cast into hell fire; the whole is allegorical: by adversaries delivering you, is meant, lest he whom you have wronged, complain to God of you: and by the judges delivering to the officer, understand, God’s execution of temporal and eternal punishments on the impenitent sinners.

V. 26. {till thou hast paid} The meaning is, that God will not forgive injuries done to men, except the injurious make what satisfaction they can. Some understand these two verses literally, as counsel given us by our Savior to avoid, and compose suits before trial.

{the uttermost farthing} That is, never, because that by suffering, you can, in no finite time, satisfy the infinite and eternal justice of God. See on chap. 1.25 and on Luke 12.58.

V. 27. {by them} Or to them.

{Thou shalt not commit adultery} Exod. 20.14. The Pharisees taught that the act of this sin, was only sinful before God, as it was punishable before men.

V. 28. {Whosoever looketh} With intent to lust after her; or till he lust after her, Mark 13.22. Job 31.7. So that both wanton thoughts and looks are here condemned. See Rom. 7.7. 2 Pet. 2.14. Therefore Isidore’s rule is, ἢ ὁρῶν μὴ ἔρα, ἢ ἐρῶν μὴ ὅρα, either seeing, lust not, or lusting look not. ep. 173. In this, as Euthymius notes, radicem abscidit; he cuts up sin by the root in the heart and affections, lest it should bring forth death. See James 1.14, 15. For the most part the actions of the inward man at last, show themselves in the outward man; as, chastity of the inward man passes to the bodies’ undefiled chastity; for he that is not acquainted with the heart’s adultery, is certainly and invincibly modest and chaste; therefore, as all seeds, and incentives of sin must carefully be avoided; so this, oculus meretricius, laqueus amatoris est. Ambros. de poen. l. 1. c. 14, the harlot’s eye, is the lover’s snare. Lust not after her beauty in thine heart, neither let her take thee with her eye-lids, Prov. 6.25. Flee fornication, 1 Cor. 6.18. Fly also youthful lusts, 2 Tim. 2.22. Fugiamus ergo tanquam sequentem, quia non post nos, sed in nobis sequitur. ib. Ambros. Let us therefore fly it, as that which follows, not after, but in us; how? by dashing the serpent’s eggs — parvulos ad petram, that is, (as the same l. 2. c. 11. de poenit. interprets) — infirmas & lubricas cogitationes elidat ad Christum: destroying sin in the thoughts, by recalling them to the dreadful tribunal of an all-seeing judge.

{on a woman} Understand all this to be a common rule to women as well as men, (which Chrysostom, Theophylact, and Euthymius note) so that when women look with such affections, they sin, and if they adorn themselves to be looked upon, and lusted after, though possibly they do not affect any man, yet ἐκεῖναι φάρμακον ἐκέρασαν κἂν μηδεὶς πίῃ, Theophylact; they have tempered the poison, though no man drink it. See Tertul. de cult. foem. c. 12.

{hath committed, &c.} For as Jerome says well, ep. 22, in respect of the sin, nocuit & qui nocere disposuit, he has hurt, or done evil, who disposes so to do, so here, jam affectu adulter est, is already an adulterer in affection. Ambros. l. 9 epist. 77.

V. 29. {and if} Chap. 18.8. Mark 9.47.

{thy right eye} Anastasius understands this περὶ τῶν φίλων, &c. of friends and kindred, the meaning is general: whatsoever is most useful or necessary to this life, as the right hand, or right eye.

{offend thee} Or do cause you to offend.

{pluck it out} The meaning is, there is a body of sin in us, which must be mortified, (Colos. 3.5) and all occasions and incentives thereto abandoned, if we will be saved; therefore Jerome’s counsel is very good l. 2. ep. 15 nulli parcas, ut soli parcas animae; spare nothing, that you may spare your soul.

{for it is better} It is better for a Christian, ministerio carere quam vita. Salvian. de gub. l. 3, to want the service (of some members) than life eternal; as it is better for a man that has a gangrene in one member, to cut it off, than to suffer it to infect the rest, and endanger his life; so it is better for you to leave your dearest sins, or the occasions of them, than that the whole man should perish by them.

V. 30. {If thy right hand} See on verse 29.

V. 31. {Whosoever shall put away his wife} Deut. 24.1, or whosoever will put away his wife; it seems the scribes misinterpreting the law, taught, that any man that disliked his wife, might put her away, so that he gave her a bill of divorce, whereby it might appear to any other man that desired to have her, that she was set free from her former husband.

V. 32. {Whosoever shall put away, &c.} Luke 16.18. 1 Cor. 7.10. Matth. 19.9.

{saving for the cause of fornication} For that cause he might put her away, but for none other. Adultery dissolves the bond of matrimony, which consists in their being one flesh.

{causeth her to commit adultery} Understand this, if the divorced woman marry to another, her former husband, being yet alive, which the party divorcing occasions, by putting her away.

V. 33. {by them} Or to them.

{Thou shalt not forswear thyself} Exod. 20.7. Levit. 19.12. Deut. 5.11. It seems by Christ’s answer, that the Pharisees taught, that if men did not forswear themselves, they did fulfill the third commandment; and so allowed or connived at swearing in ordinary communication, and of swearing by creatures: both which our Savior condemns.

V. 34. {Swear not at all} James 5.12. That is, in your ordinary communication; not at all, except where you have a lawful calling thereto: as in case of witness-bearing before the judge, or lawful magistrate, for the ending or deciding of controversies, or further confirmation of just duty. See Jer. 4.2. Heb. 6.16.

{neither by heaven} See Isaiah 66.1. Swear not by them, because they are creatures, not God; nor are they yours; they know not the truth of what you say, nor can of themselves punish you for your perjury; some interpret this prohibition with this condition, except you mean to perform vows, or swear truth; for God will punish perjury, though you swear not by him, but by some creature, heaven, earth, Jerusalem, your head; God is injured when his creatures are called to bear witness to a falsehood, or engaged for it. See chap. 23.16. &c.

V. 35. {nor by the earth} See on verse 34.

{it is his footstool} Isaiah 66.1.

{neither by Jerusalem} See on verse 34, the city where he is publicly worshipped.

{city of the great King} Of God, Psal. 48.2, 3, with 87.3.

V. 36. {by thy head} See on verse 34. You had it and every hair thereof of him.

{one hair white or black} One hair thereof, by giving it that native color: art only imitates nature, it cannot make any natural thing.

V. 37. {let your communication be} James 5.12. Your ordinary communication. See on verse 34.

{yea, yea, nay, nay} Affirmative or negative, without oaths for confirmation of that which you say.

{whatsoever is more than these} Customary swearing, by whatsoever they swear.

{cometh of evil} From Satan, corruption of heart, evil habit, other men’s incredulity; or your vain persuasion, that men will 7not believe you except you swear, whereas that makes your assertions more suspected, to good and wise men.

V. 38. {an eye for an eye} Exod. 21.24. Levit. 24.20. Deut. 19.21. This intimates that the Jewish doctors taught, that a private man might revenge himself, so that his revenge did not exceed the wrong; this Christ condemns, for the judges were to determine this.

V. 39. {that ye resist not evil} Luke 6.29. Rom. 12.17. 1 Cor. 6.7. He does not forbid private men to defend themselves against injuries by lawful means, or to seek for repair and satisfaction by the use of the lawful magistrate: but forbids private revenge or public, out of malice; or by rigorous prosecution of the laws.

{turn to him the other also} Though he smite maliciously, or in way of disgrace, as Job 16.10. Micha 5.1. Be so far from rendering evil for evil, as that you be prepared, rather to endure more injuries, than unlawfully to revenge the former.

V. 40. {sue thee at the law, &c.} Unjustly: if by force, fraud, unjust cavils, vexing suits, or force he get away your goods.

{let him have thy cloak also} See on vers. 39.

V. 41. {compel thee to go a mile} Under pretence of authority, compel you or your cattle, to carry or serve him; (as pursuivants, and such messengers, use to take up post-horses) see chap. 27.32.

{go with him, &c.} See on verse 39.

V. 42. {give to him that asketh thee} If he have need, and you can spare it, Luke 6.30. Galat. 6.10. 1 John 3.17.

{from him that would borrow} Deut. 15.8.

{turn not thou away} As those are wont, that refuse to hear or regard those that entreat them. See Isaiah 58.7. Lend him for his need, Luke 6.35.

V. 43. {Love thy neighbour} Levit. 19.18.

{and hate thine enemy} This the scribes collected (though falsely) out of the text, either from the misapplied rule of contraries, or else because they were commanded to destroy the inhabitants of the land of Canaan, Deut. 7.2. & 25.17, 19, which rule they would hold with their particular enemies also.

V. 44. {love your enemies} Luke 6.27. A man may happily do good to some whom he loves not; but here our Savior requires love of heart to them, who heartily hate us: love your friends in God, and your enemies for God’s sake.

{bless them that curse you} Express your hearty love in good words and wishes to them who wish you ill.

{do good to them that hate you} Show your love in good deeds to them, as 1 Sam. 24.17. Psal. 7.4. Gal. 6.10. Rom. 12.20. Render not evil for evil, but overcome your enemy with good, which is the most glorious victory of the saints.

{pray for them} As Luke 23.34. Acts 7.60. 1 Cor. 4.12. This shows, that Christ would have us so far from desiring revenge, that he will not have us pray for it: but in case of injury to commend our cause to God, and to pray him to give them, repentance, and mercy: therefore he would have us bless them: he says not, speak well of them who are wicked and injurious (God’s Spirit teaches no man to lie) but pray for them.

{and persecute you} See verse 11, 12. This is to imitate Christ, and his saints, Luke 23.34. Acts 7.60.

V. 45. {that ye may be the children} That you may hereby appear God’s children, who being the God of love, does good to his enemies. See 1 John 3.10.

{of your father} Of God, whom you must imitate, Ephes. 5.1.

{which is in heaven} Chap. 6.9. Whom you must imitate, so may you not earthly fathers, in all things, because they may err, and do, in some: God is absolutely holy, so is no mere man.

{maketh his sun to rise} Causes his sun to give light, and warmth, and the rain to cool and refresh wicked men in their persons, and their fields, that they may be fruitful.

V. 46. {for if} Luke 6.32.

{ye love them which love you} Them only, verse 47, for we must love them that love us, else are we worse than publicans or heathens, verse 47.

{what reward have ye?} You shall have no reward from God, for that which you do for your own ends and affections; for you do but render love for love, and love yourselves in loving them.

{do not even Publicans the same?} You do no more than the light of nature teaches men to do. The publicans, taking up tribute and custom from the Romans, were counted most vile, and impious by the Jews: (see Luke 19.8. & chap. 9.10) according to their sense Christ here speaks; do not those, whom yourselves condemn as wicked, as much? Will you not excel them, whom you esteem the worst of men?

V. 47. {if ye salute} Or lovingly embrace, or ask of their welfare, as 2 Kings 9.17, 18, 19, 22. The word ἀσπάσησθε signifies lovingly to embrace: but the Syriac interpreter gives it, if you salute: as in this one office of humanity, he understands all the offices of civility and friendship.

{what do ye more} See on verse 46.

V. 48. {Be ye therefore perfect} That is, sincere and complete in all parts of piety, especially in love towards all men, James 1.4. & 3.2. Colos. 4.12.

{as your heavenly father} Be like him in this, though you cannot be equal to him, see on verse 45. The Lord commends charity not only through all the Scriptures, but also by his own holy example. Salvian. l. 4.

CHAPTER 6

Verse 1. {That ye do not your alms} Or deal not your alms, ἐλεημοσύνην, mercy and alms: some read δικαιοσύνην righteousness, so the Syria: words which signify alms or righteousness, come both of the Hebrew root צדק, to be just. 2 Cor. 5.21. James 1.21. 1 Pet. 2.24. Luke 11.41. Acts 3.2, 10. &c. See Joh. Drus. praeterit. l. 1.

Eleemosyna, justitia, Synecdochicè, praecipua justitiae species: Jo. Buxtorf Jun. lex. Chald. Syr. Mart. Trost. &c.

{before men to be seen of them} We may and ought to do good before men, that God may be glorified thereby. See chap. 5.16, but our end must not be to be praised of them, but to please God, verse 2. Non est ingrata eleemosyna quae fit & videtur, sed quae fit ut videatur, that alms is not unacceptable, which is given, and seen of men; but that which is given to be seen of men. True righteousness, which is self-glorious despises the applause of the world, à Deo genita Coelum spectat, P. Chrysologus serm. 9, being born of God, it looks up to heaven for its reward and approbation. That righteousness, quae se humanis oculis locat, which hires itself out to the eyes of men, cannot expect the reward of the heavenly Father. It would be seen, it was seen; it would, and it has pleased men; it has the reward it looked for, it shall never have the reward which is undervalued. Let us take great heed to ourselves: a wrong end proposed, deprives of all the fruits of those things we do, though with never so much labor, cost, or vigilancy.

{no reward} The word is usually taken in Scripture, for a free recompense, Rom. 4.4. See chap. 20.8.

{of} Or with.

{your father which is in heaven} See on chap. 5.45.

V. 2. {when thou doest thine alms} When you give alms. See verse 1, and Rom. 12.8.

{do not sound a trumpet, &c.} Cause not a trumpet to be sounded before you, alluding to the manner of calling the people together, Numb. 10.3, 4. It may be they did use to sound a trumpet when alms were to be given, that the poor might not go up and down begging, or lose their times in coming, when nothing was yet ready for them: the Pharisees gave their private alms so, that they might have many witnesses of their liberality to praise them, as well as receivers to thank them.

{as the hypocrites do} The Pharisees who are counterfeits, as those that act other men’s persons in a comedy. See on Luke 13.15.

{in the synagogues, and in the streets} This they did, that all the city might take notice of their charity.

{that they may have glory with men} That their neighbors might praise, and admire them for good and holy men: the vainglorious hypocrite is, as Jerome l. 2. ep. 23 said of a philosopher, popularis aurae vile mancipium, a base slave to popular applause: but however men ignorant of the heart, praise and canonize the wicked for saints, yet God cannot be deceived; the most rotten wood shines most in the dark; the light discovers it: and so that which is highly esteemed amongst men, is abomination in the sight of God. See on Luke 16.15.

{they have their reward} τὸν μισθὸν αὐτῶν, their own reward, or have all their reward: they may make their acquittance: as the word ἀποχὴ (derived from the word here used, and Phil. 4.18) signifies they have that which they desired, and aimed at the praise of men. See on verse 1. Having therefore received the reward they proposed to themselves here of men, they cannot reasonably look for it again of God in the life to come. Such was that word which the rich man heard in hell, Luke 16.25. Remember that thou in thy life time receivedst thy good things, &c. now thou art tormented: but O quanta apud Deum merces, si unusquisque in praesenti, pretium non speraret? Jerome l. 2. ep. 14. O how great should be our reward with God, if no man would hope for the reward in this present life.

V. 3. {let not thy right hand know} A proverbial speech signifying, that we should be willing to give alms when none sees us, or not regarding other men’s taking notice thereof: give with a mind so free from ostentation, and divulging your alms to others that you may (if it were possible that you could) conceal it from yourself; lest your frail mind should incline to any desire of human applause.

V. 4. {thy father which seeth in secret} Whereas men look for honor and reward for the good they do, how vain and foolish is it to expect these from men; seeing the all-seeing God, who is a most just and plentiful rewarder of all good, sees the good we do, and will before men and angels publicly recompense even that which men knew not? See Matth. 25.34, 37. Honor is a shadow of merit; which, if you follow, you can never overtake: if you flee, it will follow, and not be divided 15from you, while the light gives it appearance.

V. 5. {as the hypocrites are} See on verse 2.

{love to pray standing in the synagogues} They affect it, Chap. 23.6, 7, and use it to be heard of men.

{in the corners of streets} They loved to pray in public places, as at the corners; where divers ways meeting, many, passing to and again, might take notice of their devotion.

{have their reward} See on verse 2.

V. 6. {when thou prayest} Privately, for public prayers are to be made in God’s public worship, in places appointed, and convenient for conventions, and assemblies of people.

{enter into thy closet} Ταμεῖον properly signifies any private place, where grain, any other goods, store or treasures were laid up. See on John 5.2. What then, says Theophylact, shall I not pray in the church? Yes, but with a well composed mind, and without ostentation: ὁ τόπος οὐ βλαβερός, ἀλλ᾽ ὁ τρόπος καὶ ὁ σκοπός, the place hurts not, but the manner, and intention: many pray in private to be heard of men.

{pray to thy father which is in secret} Remember your business is with God in private, not with men in public, and seek to please him alone, and not men, as they do, who pray so loud in their chambers, that they may be heard into the streets.

{which seeth in secret} This is that sovereign remedy against vain ambition, to recall and set us ever in the sight and presence of God, who beholds all things in heaven and earth; yea, the very thoughts and intentions of every heart so that being contented with his knowledge of us, and all our actions, we may faithfully endeavor to approve ourselves to him. See Heb. 4.13. 1 Chron. 28.9. Rom. 8.27. 1 Cor. 2.10. Revel. 2.23. Psalm 44.21. Jerem. 17.10.

{shall reward thee openly} Luke 14.14. It appears when God will reward the merciful, in the resurrection of the just. See 1 Cor. 4.5. He is your Father, who as he is delighted and well pleased with such your works, Heb. 13, so will he not conceal your virtues: how willingly do we speak of any excellencies in our child, or those we love? God will assuredly reward you, not before a few men of this soon-perishing generation, but before all the world; men and angels. See on verse 4.

V. 7. {use not vain repetitions} Eccles. 7.14. Eccles. 5.2. All long prayers are not here condemned: nor such repetitions as are useful to stir up affections, but vain and needless ones (see Chapter 26.44, and Luke 22.44) such as Christ upbraided the Pharisees with, Chapter 23.14, or Elias Baal’s priests 1 King. 18.27.

{as the heathen do} It was a shame for the Jews to imitate the heathens in prayer, whom they abhorred, as impious. See Chap. 18.17.

{they think they shall be heard for their much speaking} This is his first reason to dehort them, what more vain, than to think to please the all-wise God, with such folly, as is irksome to any prudent man? The brethren in Egypt, (says Augustine ep. 121. c. 10) are reported to have frequent, but very brief prayers; and those in a manner suddenly ejaculated: lest that intention of mind, which being vigilantly erect, which is very necessary to him that prays, should vanish, and be dulled with long continuance: and by this they sufficiently show, that this intention, as it is not to be dulled, if it cannot continue: so neither is it quickly to be broken off, if it could last. Absit enim ab oratione multa locutio, sed non desit multa precatio; si fervens, perseverat intentio; let much speaking be far from prayer, but let not much prayer be wanting, if the intention continue fervent: to speak much in prayer, is (says he) rem necessariam superfluis agere verbis, &c. to do a thing necessary with superfluous words.

V. 8. {your father knoweth} This is another reason, drawn from the omniscience and goodness of God: you know that God knows your wants before you ask, and has a fatherly care towards you; and therefore need not many repetitions of the same thing, to acquaint him with your wants, as if he were ignorant of them: prayer is (as Augustine says, ep. 120) necessary to move us, not to inform God: because he is a gracious Father, his care and readiness to give, prevents your duty in asking: we do not beg to inform God; but to perform our duty, to recount his promises, to show our filial dependence on him, and to acknowledge him the author and giver of all good.

V. 9. {after this manner} This is a true sum, and form of all Christian prayers, set down both in precept and pattern. See Luke 11.2.

{Our Father} Who are willing to hear us your children, see on Luke 11.2.

{which art in heaven} Whence you see our wants, Psal. 33.13, 14; and are able to relieve us, Psal. 115.3.

{hallowed be thy Name} By us, and all other persons: let all men acknowledge you to be holy, and glorious.

V. 10. {Thy kingdom come} Of grace here, and glory in heaven: manifestetur hominibus, Augustine; let it be manifested to men. See on Luke 11.2.

{thy will be done, &c.} By us here, as by angels there. Psal. 103.20, 21. See on Luke 11.2.

V. 11. {our daily bread} That which is meet for us, or may suffice our nature every day. Prov. 30.8. Luke 11.3.

V. 12. {our debts} Our sins, which make us liable to your judgments, see on Luke 11.4.

{our debtors} Such as do us wrong: he understands debts de omnibus quae in nos quisque peccat, Augustine, of all those things wherein any sins by hurting us: which may teach us the necessity of charity: for how shall we daily say, Forgive us, &c. as we forgive, &c. animo discordante cum verbis, oratione dissidente cum factis? Jerem. l. 1. ep. 39, our mind disagreeing with our words, and our prayer dissenting from our actions? See on Luke 11.4.

V. 13. {lead us not into temptation} Let not Satan tempt us who are so weak, let your power keep us from falling. See Chap. 26.41. John 17.15. God leads none into temptation, Jam. 1.13. sed induci patitur eum, quem suo auxilio deseruerit, ordine occultissimo & meritis, August. lib. 2. cap. 14. de serm. Domini in mont. But suffers him to be led, whom he shall have left destitute of his aid, in order and deserts most secret. See on Luke 11.4.

{deliver us from evil} Or from that evil one, that is, Satan 2 Cor. 13.7. See on Luke 11.4.

{for thine is the kingdom} We are your subjects, and you alone are able to deliver us, and to grant all our requests: and your name shall be glorified in doing those things for us, which you see best.

{Amen} We desire it may be, and believe it shall be so, see on Chap. 28.20, and on John 3.11.

V. 14. {for if ye forgive} Mark 11.25. This of all the petitions is insisted on, because of our unwillingness to forgive wrongs; and for that all religion and gifts without charity are vain, and liveless: they that forgive shall be forgiven, and none else, verse 15. nec frustra sperat parcendum peccatis suis, qui ignoscit alienis, Prosper sent. Neither does he hope in vain, that God will spare him for his sins, who pardons others’ offenses.

{men their trespasses} We must forgive others, because they are men like us, and we may need forgiveness of them.

V. 15. {if ye forgive not} See on verse 14.

V. 16. {as the hypocrites} See on verse 2.

{of a sad countenance} Sour and sorrowful, Luke 24.17. σκυθρωποί, a word compounded of σκυθρόν, wreathed, grim, sour, and ὢψ, a countenance, a lowering look. See Luke 24.17. Isaiah 58.5. The godly were wont to fast in sackcloth and ashes, 2 King. 19. 1 Chron. 21.16. Nehemiah 9.1. Esther 4.1. Job 16.15, &c. This Christ reproves not; but the counterfeit semblance of humiliation, which is to ostent sanctimony, and to be noted of men.

{they disfigure their faces} To compose their countenance to such a rueful aspect, as quite alters the native fashion thereof.

{that they may appear unto men to fast} Not that they might seem to fast when they did not; but that they might be known abroad to fast, when they fasted in private.

{they have their reward} See on verse 2.

V. 17. {when thou fastest} In private, for in public fasts they might not do so.

{anoint thy head, &c.} If at the time of your private fast, you be necessitated to go into the public, leave the signs of your humiliation at home: and use your ordinary garb, as at other times; they used so, ordinarily to anoint their heads unless occasion of mourning hindered; and washing and anointing was usual in feasts, Ruth 3.3. 2 Sam. 12.20. 2 Sam. 14.2. Amos 6.6. Eccles. 9.8. Luke 7.46.

V. 18. {to thy father which is in secret, &c.} See on verse 6.

V. 19. {lay not up for yourselves} Let it not be your chief care to be rich: or labor not so much to be rich here, as in heaven: all treasuring here is not simply condemned. See 2 Cor. 12.14. John 6.27, and here, Chap. 9.13.

{treasures upon earth} Where can be neither stability of any possession, nor continuance of possessors.

{where moth, &c.} Jam. 5.2. Such treasure, either silly creatures can destroy, or matter of corruption out of themselves: or they may be taken away.

V. 20. {but lay up} Luke 12.33. 1 Tim. 8.19.

{treasures in heaven} In a sure place, free from all the former inconveniences: get the spiritual riches of grace, which will go with you into heaven: do good to the poor, that you may be rewarded in heaven, as Luke 12.33. These are true riches: so are not the secular; for they many times hurt the possessors, and commonly make them worse: if you love them, peribis cum illis, Augustine, de verb. Domini, s. Luc. serm. 35, you shall perish with them: they are always in danger of losing: those are true riches quas, cum habuerimus, perdere non possumus, which, when we once have, we can never lose again, says the same. The poor man’s hand is a bill of exchange for heaven, whereby you may safely remit your estate, because the just God undertakes repayment, Proverbs 19.17.

V. 21. {your treasure} That which you make most account of.

{there will your heart be} That is, your mind and affection. See Colos. 3.2. The mind will follow its treasure; which, if earthly, are commonly to the heirs breve gaudium, a short joy: but to those that got them unjustly, a cause of eternal sorrow, Timoth. ad ecclesiam 16lib. 1. It is a shame then, that an heavenly soul should be fastened to the earth. Phil. 3.19.

V. 22. {the light of the body is the eye, &c.} Luke 11.34. As in the body, the eye guides all parts and actions which may be conveniently performed, if the sight be clear, which otherwise must be troublesome, and confused: so, in the soul, if the reason be rightly illuminated, all the acts of the soul, will be more easily and orderly performed, which otherwise must needs be exorbitant, and evil.

V. 23. {but if thine eye be evil} See on verse 22. An evil eye imports sometimes a covetous mind; Prov. 23.6, sometimes an envious disposition, Chap. 20.15, but here, more generally a mind not well informed, or affected: to the good spiritual eye belong, charity in the intention, and truth in election. Bernard. de praecep. & dispensat. cap. 17.

V. 24. {no man can, &c.} For God will be served with the whole man. See Luke 16.13.

{serve two masters} That is, who have contrary employments: one man may, otherwise, serve two.

{either he will hate the one, &c.} Either his affection will be more to one than the other: or if it be possible to love both alike, yet in doing the commands of the one, he must needs neglect the business of the other.

{Mammon} That is, riches. See on Luke 16.9.

V. 25. {Therefore I say unto you} That you may not with too much care make yourselves more unhappy.

{take no thought} Take not too much care, no, not for things necessary, much less for things superfluous: we may not understand this simply, as if we might take no care, nor use any providence for ourselves and ours: (see 1 Tim. 5.8) but be not immoderately careful or distrustful of God’s care and providence over us. The word μεριμνᾶτε, is derived παρὰ τὸ μερίζειν τὸν νοῦν, from dividing the mind, and distracting it from God’s service, and confident trust in him: they mistake this place, who would hence conclude that Christians may not labor, or take care, but live idly: the Nicene council, well determined (l. 3. Bin. To. 1. p. 401. C.) against such inordinate living. See 2 Thes. 3.10, 11.

{what ye shall eat} Cogitatio victus, spinae sunt fidei, says Jerome l. 2. ep. 19, thought of viands is the thorns, which choke up faith: understand it of care, with distrust of God’s providence.

{is not the life more than meat?} That is, more excellent, of more value: God that has given you the greater, has given you the means to maintain it, and will not deny you the lesser.

V. 26. {behold the} Consider well how they are fed.

{fowles of the air} Not those about the house, which we feed: but those which fly in the air, which no man provides for, neither can they, without God’s universal providence, provide for themselves.

{they sow not} Neither is this added to forbid us to labor, but, from diffident care would he hereby dissuade us, because God can, and does provide for the most helpless: see 2 Thes. 3.10. Prov. 24.31. He would teach us, in an holy, and prudent endeavor, to rely upon God’s providence, who feeds those creatures made for man’s use, without their sowing and care for times to come, and therefore will not fail to provide for men, without their vain perplexing themselves: we must labor, but not be oversolicitous, believing that God gives the increase and fruit of our labors, as the forecited council determined.

{yet your heavenly father} Not theirs, as yours: their Creator, but your Creator, and Father by adoption; much more will he provide for you, children: if he does it for those who are only his creatures. See Rom. 8.31.

V. 27. {which of you, &c.} It is a vain thing for you to take care for the one, who cannot do the other.

{to his stature} He that would be tall, cannot: or the word may signify, to his age, as John 9.21. Heb. 11.11, then it should signify, that none could add to his appointed time. See Luke 12.21.

V. 28. {why take ye care for raiment?} Especially for superfluous garments, which the Spartans were wont to call, δολερὰ τὰ ἱμάτια, Clem. Alexandr. strom. lib. 1, deceitful garments.

{consider} Learn, observe their admirable beauty. See on Luke 12.27.

{of the field} Not those of which any gardener takes care, but grow natively in the fields.

{how they grow} And shoot out beautiful leaves instead of raiment.

{they toil not} As men and women do, to get apparel, or to adorn themselves or others.

V. 29. {Solomon in all his glory} Sitting in his royal robes, on his stately throne, 2 Chron. 9.7.

{like one of these} God puts more glory upon one flower, than art and cost can put on the greatest monarchs; their conjecture, that think Christ here speaks of that flower, which is now called among us, the Tulipa, is very probable: their reasons are, that the shape so agrees, that we may think them, both for their leaves and bulbous root, to be a kind of lily: these are but strangers with us but grow commonly in the fields in those eastern parts, where Christ conversed: and though, in regard of the strangeness of the flower, the proper name was also strange, and is now to us of these parts; yet might it be a species of that which the Greeks called κρίνον, which some interpret by λείριον, sometimes put for any flower. Secondly, that admirable and glorious variety of colors to be found in the tulip, more than in any flower, may persuade us so to think. So lastly, may be wondrous beauty and mixtures of those colors in these flowers conclude, Solomon’s princely magnificence in raiment, for color, variety, and beauty overcome by these flowers.

V. 30. {If God so clothe} This is another argument from the lesser to the greater, to dissuade us from distrusting care: if God so gloriously clothe the flowers of so short continuance, what will he not do for man, created in his own image to eternity?

{the grasse of the field} Not only the flowers of the garden, and the high and fruitful trees, but even the grass which we tread upon. Genesis 1.11. James 1.10, 11. 1 Peter 1.24. See on verse 28.

{to day is, and, &c.} Of so short continuance, Psalm 90.5, 6. Basil on Psalm 44 notes, that this lily, is a flower, of all soon perishing and fading away, and so aptly resembling the frailty of man.

{cast into the oven} Of so little account as to be made fuel.

{shall he not much more} Much rather will he clothe you who are far better.

{O ye of little faith} You that are unbelieving and diffident of his providence.

V. 31. {What shall we eat} He expresses the care he forbids in their own words: a distrustful care for food and necessaries.

V. 32. {do the Gentiles seek} Because they know not the eternal blessedness of the life to come, but only that which concerns this present, therefore they care for nothing else: you should not be like them. See on verse 7.

{your heavenly Father knoweth} And therefore out of his love will provide for you. See on verse 8.

V. 33. {seek ye first} Principally, and before the things of this life: he takes their minds off from worldly cares, by setting before them a more excellent object.

{the kingdom of God} Prayed for, verse 10. See Rom. 14.17. & Chap. 25.34.

{his righteousness} God’s, which he has promised to you, and prescribed you, Tit. 2.11, 12, as the way to his kingdom.

{all these things} Whatsoever you have need of, for this life, and that which he knows best for you, though possibly, not all that you desire, or think you need. See 1 Tim. 4.8. Psalm 34.10.

{shall be added unto you} Not as the main gift, but over and above, Mark 10.30, as riches to Solomon, 1 Kings 3.2. προστεθήσεται imports, a casting in, as some overweight, measure, or number.

V. 34. {no thought for to morrow} No distracting care, as before, God forbids us all faithless, diffident, and impious care for the future; incuria autem solicitudinis relaxatae, non negligentiae, sed fidei est. Hilarie in Matth. 6. Canon. 5, respite and freedom from care, which is, a moderate unbending and resting thereof, is no effect of lazy negligence, but faith.

{the morrow shall take thought} The time to come, as Exodus 13.14. Proverbs 27.1. It will bring care enough with it, you need not vex yourselves for it beforehand; or it will bring provision with it.

{sufficient unto the day} You will find trouble enough today, you need not add to it.

{the evil thereof} The grief and vexation it brings.

CHAPTER 7

Verse 1. {Judge not} See Rom. 2.1. Judge not rashly of men’s persons and actions, as they who misconstrue doubtful things; nor rigidly and uncharitably, as those who exasperate small faults in others, and are indulgent to great crimes in themselves: such judges were the Pharisees. See Rom. 14.4. Periculosum quippe est, de servo alterius judicare, & non facilis venia prava dixisse de rectis, Jerom l. 1. ep. 45, for indeed it is a dangerous thing to judge another man’s servant; and to speak evil of the good, is not easily pardoned. οὐκ οἶδας ὅτι καὶ χαλεπώτερον σαυτῷ ποιεῖς τὸ δικαστήριον οὕτω δικάζων, says Chrysostom hom. 85. in John., know you not, that you prescribe, and fore-pronounce to yourself a more grievous judgment, while you thus judge another man.

V. 2. {with what judgement ye judge, &c.} Oftentimes you shall find men ready to judge as hardly of you, as you of them, or, God will judge as severely of you, as you do of others: some retaliation shall be. See Luke 6.38. James 2.13. Jerem. 30.16. Ezek. 35.15. Obad. verse 15. Levi. 24.19. He speaks here against unjust, and rash judgment: unjust, as when an incompetent judge condemns (of which Rom. 14.4), or when a competent judge, unjustly; 17rash, of which 1 Cor. 4.2. See Luke 6.38, such also is partial judgment; of which Salvian l. 4. de gub. Dei says, in the very same crimes, punimus alios, nos absolvimus, we punish others, and absolve ourselves.

{and with what measure you mete} Mark 4.24. Luke 6.38. Judg. 1.7. A proverbial sentence: it is very equal that a man should buy by the same measure by which he sells: you would be loath to be hardly censured by others: do not that to others, which you would not suffer at their hands.

V. 3. {and why beholdest thou} That is, you do it evilly: indeed, as Lactantius says, l. 2. c. 3, Facilius est de alienis judicare, quam de suis, it is easier to judge of other men’s faults, than one’s own: the eye sees not itself, nor anything too near it: so we hardly see our own sins, but are too quick-sighted, towards others: and as the most ravenous and mischievous birds are most quick-sighted, so are the most wicked to find fault with others. He speaks here in the singular number, to show the need of particular application.

{the mote that is in thy brothers} With what face can you tax your brother for small faults, when you bear with greater in yourself? Some think it should be read, a splinter, rather than a mote; because that answers best to a beam: but the Syriac reads, לגלא, tegelto, festucam, the mote.

V. 4. {Or how wilt thou say, &c.} You ought for shame, first to amend your own faults, before you censure another for the same; lest you hear, Physician cure thyself: sin and self-love blinds men so, that they can see no faults at home: and such persons are commonly censorious. See Gen. 38.24, 25, which renders a man unexcusable, and self-condemned, Rom. 2.1, 3.

V. 5. {thou hypocrite} Rash censuring smells very strong of hypocrisy; when men would seem to be so good, that they (as blameless) would be correctors of others, and are so bad, that they allow, or dispense with worse faults in themselves.

{first cast out, &c.} First amend yourself: and (because as Hilarie says, Canon. 5. in Matth. Difficile quemquam — praestare quod exigat; it is hard to perform the duty you require of others, and it is best, to teach rather by example, than words) suspend your judgment of others: and as they were wont to say of old, ἀφ᾽ ἑστίας ἄρχου, Aristoph. Begin your censure at home, and amend your own faults first. How shall a man reprove another’s faults, αὐτὸς ἐφ᾽ ἑστίας [τὴν?] παῤῥησίαν οὐκ ἔχων, Gr. Nazianzen Caesario ep. 51, himself having no confidence at home, or within his own conscience. First then, examine your life, whether you did never commit the same fault, whether yourself yet amended, and clear of it, lest else, as Nazianzen said, Orat. 1, ourselves being full of sores, we only endeavor, ἄλλους ἰατρεύειν, to cure others, not ourselves: in case you were never guilty of such sin, yet charity said, Cogitemus & nos homines, & habere potuisse, Augustine l. 2. de serm. Domini in mont. c. 30, let us remember that we also are men, and might also have had the same fault: it is too sure, we have many others. Lastly, if we have sinned so but do not now, let us remember the common frailty of men, that mercy, not malice, may usher in our reproofs. See Gal. 6.1.

V. 6. {give not that which is holy unto the dogs} Apply not the promises of the Gospel unto profane men: or speak no more of them, to such as persecute you for your message: or reprove not such, Prov. 9.8, for they are mischievous like dogs, Philip. 3.2, and will profane, but never profit, by holy things. By dogs and swine, he means the obstinate, professed, and impure enemies of the Gospel, and the ministers thereof, 2 Pet. 2.22. Rev. 22.15. Psal. 22.16, and by holy, and pearls, the excellent and unsearchable riches of Christ, Ephes. 3.8, opened in the Gospel, which Christ called, a pearl of great price, Chap. 13.46. See this precept in the type, Exod. 12.43. &c. Levit. 22.10, 25. Numb. 1.51.

{pearls before swine} Apply not the precious promises, of the Gospel to swinish men which regard them no more, than swine do pearls, of whose use they can have no sense.

{trample them under their feet} As swine would do the richest pearls; lest they scorn, and deride the promises and threatenings of God’s word, which is the certain fruit of unbelief, which Euthymius calls their feet, wherewith ad perditionem gradiuntur, they go to destruction.

{turn again and rent you} As beasts sometimes do to those that feed them; so impious hearers persecute their teachers, and hate them, 1 Kings 22.8. Jer. 18.18. &c. and 26.8. &c. Mark 6.17. Acts 7.52, 57, 58.

V. 7. {ask and ye shall have} Chap. 21.22. Mark 11.24. Luke 11.9. John 16.14. James 1.6.

{seek} Seek diligently, timely, and constantly: and you shall find eternal riches.

{knock} Pray earnestly, this threefold promise annexed to the threefold precept, must encourage us to instant, and constant prayer: if God had commanded some great matter, would we not have done it to be saved? How much more when he says Ask and it shall be given you? Were the means unknown to you, or lost, you ought to seek, see John 5.35, if it were locked up, and the door shut, Knock and it shall be opened: it may be we shall not find and understand all things that we would, yet must we continue knocking, as Peter did, Acts 12, and as Augustine said, To. 6. contr. Priscil. l. 12, we so believe in God, that, although aliqua nobis pulsantibus non aperiat, he does not open to us knocking, some things; yet we may by no means murmur against him; for he has revealed enough for our salvation: the old heretics, the Valentinians and Marcionites, would so wrest this text, as if they ought always to be to seek in religion, and not to rest in the Scriptures and doctrine of the apostolical churches, because Christ said, Seek and ye shall finde: it may be said to our modern seekers, as the Spirit says to the church of Sardis, Rev. 3.3, Remember therefore how thou hast received and heard, and hold fast: the reason of this present speech is in three things, in the matter, time and manner: that we first consider, what we must seek, when, and how far: we must seek Christ, and the knowledge of God’s will for our salvation in him; until we believe in him, that we may be saved: but as Tertullian says, advers. Haeret. cap. 8. invenisti, cum credidisti: you have found when you believe: we need not any curious search now after Christ, and the Gospel, Cum credimus, nihil desideramus ultra credere, when we believe, we desire not to believe anything beyond the truth: for this is that which we believed before, that there is nothing more (than what the Scripture speaks of God, and our salvation by Christ) which we ought to believe, Ultra Dei verbum nihil invenitur; Hilarie de Trinitat. lib. 2, there is nothing found beyond the word of God: let us remember, says Tertullian, when Christ said, Seek and ye shall finde: it was in the first fruits of his doctrine, when most doubted whether he were Christ, we now believing in him, must be no longer staggering, and to seek of our faith and religion.

V. 8. {every one that asketh} In faith and according to God’s will; for God will deny others, Jam. 4.3. Jam. 1.6, 7. Chap. 20.20. &c. Luke 9.54.

{receiveth} Though men be unkind, and deny to help the necessitous, God will give according to his gracious promise.

V. 9. {what man is there, &c.} Or, if there were a man among you, Chapter 12.11. & 24.45. Luke 11.5, 11. Is any of you so inhuman, that if his son should ask him for food, would give him poison?

V. 10. {a serpent} Would any man give his child mischievous things? How much less will God give us anything to hurt us?

V. 11. {if ye then being evil} Why doubt you of God’s good will toward you, who is perfectly good, when yourselves, who are so evil, and so ignorant, that you know not at all times, what is good for your children, and sometimes so harsh that you will not hear them, nor give them that which you know is good for them; yet your passion allayed, your natural affection prevailing, you will be sure to do them all the good you can.

{your father which is in heaven} See on Chap. 5.45.

{good things} The good gifts of his Spirit, Luke 11.13. The Holy Ghost, the author of all spiritual good: bodily goods which we ask, God does not always give us that he may give us something better; according to that which Augustine says, non tribuit saepe quod volumus, ut quod mallemus attribuat, ep. 34. ad Paulin. Many times he gives us not that which he would, that he may give us that which we had rather have. See on Luke 11.13.

V. 12. {whatsoever ye would} Luke 6.31, that is, do to others that, which you being well informed, advised, and freed from evil and discomposed affection, would have them do to you.

{this is the law and the prophets} This is required in the doctrine of the law and the prophets, and is the sum of that they teach, concerning the duty of man to man: the equal law, to do as he would be done unto.

V. 13. {enter ye in} Luke 13.24.

{at the strait gate} Laden travelers cannot pass through a strait and narrow gate: such is the way to eternal life full of difficulties: therefore must we strive to lay aside every weight, and the sin which does so easily beset us, that we may run with patience, Heb. 12.1. So full of dangers, obstructions, and lets is this way, that the Holy Ghost says, 1 Pet. 4.18, If the righteous scarcely be saved — &c.

{wide is the gate} It is easy to go to hell: our own corrupt nature leads us that way: the cause of so many and grievous persecutions, is sinners’ impatience to be pulled out of that path; there is nothing in the world so easy, as to become wicked, because we are born such.

{many there be which go} Example of others may not lead us, if we will not go to hell for company. See Exod. 23.2, there is no patronage for wickedness in multitudes, ubi major est peccantium turba, major est divinitatis injuria, Salvian de gub. Dei, l. 3.

V. 14. {because} Or, how narrow, &c.

{straight is the gate} We must be contented through many pressures and difficulties to go to heaven: for it is like a narrow way, which if we find not, and out of which if we fall, we cannot avoid utter and eternal destruction of body and soul: we have need of Solomon’s caution, as chiefly when we go into the house of God (where the way to life is opened to us) so in all the whole course of our lives, Keep thy foot, Eccles. 5.1. As there are many crooked lines between two points, but only one straight one: so are there many ways to error and damnation, but only one way to salvation, Acts 4.12. John 14.6.

V. 15. {Beware of false prophets} False teachers, 2 Peter 2.1, seducers: sometimes called false apostles, 2 Cor. 11.13, deceitful workers. See 1 Tim. 1.7. 2 Tim. 3.5, 6. This προσέχετε imports a diligent heed to be taken, as of a great danger: as Matth. 10.17. & 16.1. So here is a threefold danger described: 1. They come to you: they are bold intruders and run without sending, or calling. See Jerem. 23.21, 32. 2 Tim. 3.6. 2. In sheep’s clothing, that is, whatsoever is specious, fair in show, and apt to deceive the simple. See Chap. 23.14. &c. Chap. 24.24. Now as it is true, turpiora sunt vitia quae virtutum specie celantur. Jerem. l. 2. ep. 22. Celant., more filthy are those vices which are hidden under a show of virtue: so indeed are they more dangerous to beguile others: of such men Syricius speaks, who (says he) under the veil of an holy name entering the house of prayer, pour out sermonem serpentinae disputationis, the speech of a serpent-like discourse, inter ep. Ambros. l. 10. ep. 80. 3. Within they are ravenous wolves: see Acts 20.28, 29. Considerate quid de gregibus agatur, quando lupi pastores fiunt, Greg. hom. 17. in Evang., do but think how it will go with the flocks, when wolves are made shepherds.

{which come unto you} Which join with you: or pretending to show you a more ready and secure way to heaven, offer you their ministry.

{in sheeps clothing} Appearance of harmless innocence.

{inwardly they are ravening wolves} See Acts 20.29. Whatever shows of goodwill they make, they seek to destroy your souls.

V. 16. {by their fruits} By their false doctrine, self-seeking, and wickedness, verse 23. 2 Pet. 2.1, which at last shows what they are, as ripe fruits do trees.

{do men gather grapes of thorns?} Luke 6.43. Every tree brings forth its own proper fruit after its kind, Gen. 1.11. Jam. 3.12.

V. 17. {every good tree bringeth forth good fruit} As several kinds of trees bear several fruits; so of one kind there are some better than others, which the fruit discovers.

V. 18. {a good tree cannot bring forth evil fruit} Not generally and constantly though accidentally it may fail in some particular: so though the best of the sons of men do sometimes fall into sin, yet they live not in it, 1 John 3.9. Romans 7.15, 17, 20, 21, and these fruits of the flesh, are from the remainder of the old man, and unregenerate part; as sometimes wild and unsavory fruit, grows on the suckers of the old stock, which are not pruned off.

V. 19. {every tree} Chap. 3.10.

{that bringeth not forth good fruit} Chap. 3.10. We cut down unfruitful trees, though they bear no dangerous fruit. So men shall perish that live not godly, though they be not profane or notorious sinners: we must cease to do evil, and learn to do well, Isa. 1.16. Luke 13.7.

V. 20. {by their fruits} See on verse 16.

V. 21. {not every one} Not any that does hypocritically worship God in word, without a sincere heart; the bare profession of true religion, is not sufficient to save any man. What is a holy name without desert, but ornamentum in luto? Salv. l. 4, an ornament in the dirt? And again he says, Our very religion which we profess, accuses our errors.

{Lord, Lord} Rom. 2.13. James 1.22.

{doth the will of my Father} That is, who not only carefully endeavors to keep God’s law, but also truly believe in Christ; (for this is the will of God, that every one who seeth the son, and believeth in him, should have eternal life, John 6.40) and also that herewith bring forth the fruits of sanctification, and holy obedience; for otherwise faith is dead, James 2, and the differences of professors, are but testimonies, as Salvian said, lib. 4. Mali servi & boni Domini, of the evil servant of a good Lord; qualis enim est illa confessio, quae sic Deo credit, ut pro nihilo ducat ejus imperium? Jerom. ep. 22, for what is that confession which so believes in God, that it nothing values his commandments? This is the will of God, even your sanctification, 1 Thes. 4.3. To do the will of the Father, is therefore to believe, and walk conscionably, according to the rule of God’s word.

V. 22. {many will say unto me} Many shall be so much deceived in themselves, that we have need to beware of false prophets, and to look carefully to our own condition, before it be too late. See 2 Cor. 13.5.

{in that day} At the day of judgment.

{have we not prophesied} Verse 15. We never thought that we should have been rejected, we expected the chief places in heaven, in recompense of our service which we have done. The best gifts are nothing worth without true godliness, and some hypocrites and reprobates, have excellent gifts of knowledge and preaching.

{in thy Name} By your authority, or to manifest your power: for all the abused gifts of impostures and wicked men, they shall once hear what have ye to do to declare my statute, Psalm 50.16. It is a most abominable impiety which takes up the sacred name of Christ, to cloak and color it; O unspeakable and prodigious wickedness, what will not impious minds do? armant se ad latrocinandum per Christi Nomen, auctorem quodammodo sui sceleris Deum faciunt, Salv. 5. l. They arm themselves to rob by the name of Christ, and after a manner make God the author of their wickedness; whereas Christ is the interdicter and revenger of all evils, they say they do that wickedness they commit, in Christ’s name, and for his sake, and the advancement of his cause; the greater shall their damnation be.

{wonderful works} Properly, powers; now these excellent works above nature, are called powers; because therein appears the extraordinary power of God.

V. 23. {I will profess} Or confess, make it known unto them, and to men and angels.

{I never knew you} Luke 13.27. Though you thought so highly of yourselves, as in opinion thereof to condemn others; and though others magnified and admired your excellencies, yet I never approved of you, nor owned you for mine, Psalm 1.6. Rom. 7.15. 1 Cor. 8.3. Gal. 4.9. 2 Tim. 2.19.

{depart from me} Psal. 6.8.

{ye that work iniquity} That live in sin, notwithstanding the excellent gifts which I bestowed upon you, and the sacred profession, which you took on you.

V. 24. {therefore} This is the conclusion of our Savior’s sermon, upon the mount; wherein he shows by a similitude, the firm estate of those that practice the things he taught them in this sermon: and the failing condition of those that only heard them, lest any should think they must be saved, because they had heard such an excellent sermon, and that from Christ’s own mouth.

{whosoever heareth these sayings, &c.} Luke 6.47.

{unto a wise man} The first thing that a wise builder goes about, is to find a good foundation to build his house on.

V. 25. {founded on a rock} By rain descending, &c. he means troubles and persecutions, like storms and tempests, trying the constancy of Christians: others understand it by the terrible day of judgment: by founded on a rock, he understands those that do God’s will, being built upon Christ, who is our rock and foundation, 1 Cor. 10.4. Ephes. 2.20.

V. 26. {to a foolish man} An unwise builder, that lays no good foundation, though he may build curiously in the sight of men.

V. 27. {and it fell} He that only hears, will fall short of salvation: for he is not founded on Christ the rock. Jam. 1.22. Rom. 2.13. Luke 11.28.

V. 28. {the people were astonished} Mark 1.22. Luke 4.32. See note thereon.

V. 29. {as one having authority} Not coldly as the scribes, but boldly as with infallibility of spirit, and authority from God. Tit. 2.15, or not as scribes grounding on the traditions of men: but delivering what he spoke as divine oracles. See 1 Cor. 2.4. 1 Pet. 4.11. Or, not as a subject or minister, but as a spiritual king in his own kingdom: and therefore he said, ye have heard, but I say, &c. Chap. 5.21. &c.

CHAPTER 8

Verse 1. {When he was come down} And entered into one of the cities. Luke 5.12.

{great multitudes} Those that heard the former sermon, Chap. 5.1. &c. and others coming in to them before they came into the city, where the former miracle was wrought.

V. 2. {And behold} Mark 1.40. Luke 5.12.

{worshipped him} By falling on his knees first. Mark 1.40, and then on his face. Luke 5.12, a sign of humility.

{Lord if thou wilt} He dares not ask to be healed, but leaves it to Christ, to do as he pleased; when he had declared his affliction to him: note his modesty; thus is called asking: Luke 5.12, he obtained what he desired, verse 3. See the like in Hezekiah, Isa. 38.3.

{thou canst make me clean} This shows his faith: though his disease was incurable by men, yet he is confident that Christ can heal it.

V. 3. {touched him} The law forbade to touch a leper, lest other should be infected by them. Lev. 5.3. But Christ was above the law and healed him by touching him: the lepers’ touching others defiles, Christ’s touching him cleanses.

{saying} Not out of ostentation, to show what he could do, but out of pity to the leper, Mark 1.41, and to show his beneficence and readiness to do good.

{I will} It is true as you say; I confirm it by healing you.

{be thou clean} A word of the effectual command, as Gen. 1.3. Let there be light.

{immediately his leprosy was cleansed} An argument of Christ’s divine power, that could heal him suddenly by his word. See Luke 5.12. &c. There is nothing between the work and command of God; quia in praecepto est opus, says Ambros. in Luc l. 5, his will is his word, and his word, his work: voluntas ejus mensura rerum est; sermo ejus finis est operis. Ambros. Hexam. l. 3. c. 2. init. His will is the measure of things, his word is the end, or finishing of the work. Here we see that believers, in afflictions, non patiuntur ad poenam, sed subeunt ad coronas, P. Chrysol. g. serm. 15, do not so much suffer to be punished, as undergo to reward, and to be crowned.

V. 4. {see thou tell it no man} Make no stay to tell it or talk of it to any, but hie you to the priest; as Luke 10.4, or, do not publish abroad, what I have done for you. Chapter 9.30. He might seem by his miracle to be ambitious of fame; but thus he prevents that opinion: and because, in his state of humiliation, he would not be manifested before the due time. See Mark 1.44. &c.

{that Moses commanded} Levit. 14.4.

{for a testimony unto them} That they may believe, chap. 10.18. 24.14. Mark 6.11, or for a testimony against them; to render them inexcusable if they believe not: (as Mark 13.9. Gal. 5.3. Jam. 5.3) and if they should calumniate him as an enemy to the law. See Mark 1.44, 45.

V. 5. {And when Jesus} Luke 7.1.

{there came unto him} Not in his own person, but by the elders of the Jews, Luke 7.3. (As John spoke to Christ by his disciples, chap. 11.3.) So he is said to beseech him; that is, by those he sent to beseech him: it seems, he first sent, and afterward came unto him himself.

{a Centurion} A commander of a band of soldiers, consisting of an hundred men, or more.

V. 6. {lieth} βέβληται is cast down, verse 14, as sick men use on their beds; being so feeble and weak that they can neither go nor stand: specially, they that are taken of the palsy, which is a παράλυσις and dissolution of the nerves, leaving the disaffected no strength to move themselves.

{at home} This heathen man’s care of his servant, keeping him in his own house, and looking out for cure for him, is an example for us, to tender our sick servants.

V. 7. {I will come} Our Savior refused to go to the ruler’s house, being twice entreated by the ruler himself. John 4.47, 49, but here he offers to go, being but sent unto by the centurion; possibly the other thought Christ could not heal except he came to him, but this man was confident he could.

V. 8. {I am not worthy} The best men have lowest thoughts of themselves.

{speak the word only} See on verse 7, and on verse 3.

V. 9. {For I am a man under authority} If I being a man under the command of others, yet having others under my command, can thus do; much more can you who have [absolute?] command; thus men should take occasion by their own [command?] over others, and their ready subjection to them, to consider [God’s?] sovereign authority over themselves: and be ready to obey him in [all?] things.

{go, and he goeth} Not questioning why and wherefore, but without delay doing that which is enjoined; so will this sickness be gone at your command.

{he marvelled} As man, and showed some outward sign of admiration to others: as God, he knew the faith of the centurion, for he gave it; as man he knew not all, and so he marveled at a faith so rare and commendable.

{no not in Israel} That is among the Jewish nation who had been continually instructed in the Scriptures testifying of Christ: hence it appears, that the centurion was an heathen man, though probably a proselyte. Luke 7.5.

V. 11. {many shall come} Our Savior takes occasion from the commendation of the centurion’s faith, to speak of the calling of the Gentiles, and rejection of the Jews.

{from the east and west} From all parts, as Isai. 12.12. & 43.5, an allusion made to Jacob, Gen. 38.14.

{shall sit down} A metaphor taken from banquets or feasts, where men of different conditions sit down together, Isai. 25.6. Matth. 22.2. Luke 22.30.

{with Abraham, and Isaac, and Jacob} The Jews scorn to eat with strangers now, but the time shall come when strangers shall enjoy eternal happiness with their holy ancestors, and they themselves shall be excluded.

V. 12. {children of the kingdom} As Chap. 9.15, who were born of those parents to whom the kingdom was promised: and by virtue of the covenant, Rom. 9.4, it had still belonged to them, had they not forfeited it by their unbelief and wickedness.

{into utter darkness} The darkness of hell. 2 Pet. 2.4. Jude verse 6, compared to prisons, which were oftentimes out of the city. Acts 12.10, meaning, they should be in a state most remote from heavenly joy and blessedness. This utter darkness which shall be to all that are shut out of heaven, the kingdom of light they shall have no comfort in it; as that darkness has, in which men at least may rest, or flee from dangers pursuing them; which in utter darkness cannot be, there shall be weeping and gnashing of teeth; that is, extreme horror of soul, grief and anguish of the damned, in regard of the good which they have willfully deprived themselves of, and the tortures and bitter sorrows into which they have cast themselves; out of which they have no hope of coming.

{weeping} Isa. 55.14. For their sorrow and pain.

{gnashing of teeth} A sign of envy at the felicity of God’s people, Psalm 112.10.

V. 13. {go thy way} Take no further care, your request is granted. So, 2 Sam. 14.8. Mark 5.34. & 7.29. & 10.52. Luke 7.50. & 8.48. John 4.50. & 8.11.

{as thou hast believed, so be it done} &c. Matth. 9.29. He shows in these few words, the admirable power and efficacy of faith, which brings it to pass, that these things which according to God’s word, we believe, we receive accordingly: this centurion believed that Christ, though bodily absent, could yet by his divine power, everywhere present, cure his sick; and according to that faith, which Christ had given him, he also did restore his servant: he only can repair who made us, see how readily Christ pours out his mercy, where he gives a capacity to receive it: he will hear the power of faith, Jam. 5.16. The reason why we so seldom obtain, is because few have faith.

{in the self same hour} John 4.53.

V. 14. {And when Jesus} Mark 1.29. Luke 4.38. Went directly from the synagogue to Peter’s house, for the apostle had not left all in their following Christ, so as to retain no interest, they were ready to have left all for Christ, if his honor and truth required it: until then there was no cause why they should neglect father, mother, family, &c. As far as the service of Christ permitted, they held their proprieties, and supplied the necessities of theirs. See John 21.2. &c.

{into Peters house} Which was in Bethsaida. John 1.44. Unless he were born there, and lived at Capernaum: or removed his dwelling after he was called to be an apostle, that he might the better attend on Christ: or else that at Bethsaida was his own house, and this at Capernaum his mother-in-law’s house, which he used to repair to, when he came thither, which is most probable: for the house here specified, appears to have been at Capernaum, verse 5. Mark 1.21, 29. That was still Peter’s house, though he truly professed, that he had left all: that is, the present use, but not the propriety.

{of a fever} Gr. Of a burning fever, Gr. πυρέσσουσαν, which is of πυρὸς fire, and the Latin word febris, of which our English makes fever, seems to come a fervore heat, which Luke 4.38, it is called a great fever, the more dangerous for any person in years: all this sets forth the divine power of Christ, to heal all diseases, however dangerous, or desperate, to man’s reason.

V. 15. {He touched her hand} After he was entreated to heal her, Luke 4.38, and had rebuked the fever, as one that had authority over it. Luke 4.39. non stat infirmitas ubi auctor salutis assistit, Chrysol. serm. 18, infirmity stands not, where the author of health assists.

{and ministered unto them} To show her thankfulness, and that she was perfectly cured. See John 5.8, 9. First, she arose, which being sore sick she could not: next, she prepared meat for them; that is a work of the healthy.

V. 16. {when the even was come} Mark 1.32. Luke 4.40.

{possessed of devils} This mischief of possession, it seems, was then very common among the malicious Jews: no wonder, where strife, envy, and malice are, that wisdom is devilish, James 3.14, 15. Where love is, there God is, for God is love, 1 John 4.8. Where malice is, the devil easily takes possession of his own: if Christ own his disciples by their mutual love, John 13.25, Satan must needs know the malicious and revengeful for his own.

{with his word} Not as the blasphemous Jews said, through Beelzebub, Chap. 12, but by his own word and power, as being Lord of all the creatures. See Psal. 106.9. Therefore the devil neither would nor durst stay, when he said Go, verse 9.

{all that were sick} Of all sorts, or all that came to him to be healed.

V. 17. {That it might be fulfilled} It was in a sort fulfilled, by his having compassion on us, manifesting a kind of participation with us, in all our bodily infirmities, Heb. 4.15, or by taking away bodily diseases from men, which was a type of healing their souls: but it was principally fulfilled, by bearing all the punishment due to our sins: so were we healed by his stripes. Isaiah 53.4. 1 Pet. 2.24.

V. 18. {great multitudes about him} So many, that he could not conveniently converse with them, or attend that which was necessary for himself or his followers, Mark 3.9, 10, 20, which seems to have occasioned the commandment following.

{to the other side} For Capernaum was situate on the lake of Tiberias.

V. 19. {a certain Scribe} See on Luke 20.1. Syr. ספרא חד, sophro chad, one lawyer, or a certain scribe, it seems they were one and the same. See Ch. 13.52. Luke 10.25. 1 Cor. 1.20. & Tit. 3.13.

{whithersoever thou goest} I will leave all to follow you.

V. 20. {foxes have holes} He does not say, Kings have palaces, but I have none; or rich men have houses and lands, to entertain their followers, but I have none: but, the foxes and birds have, &c. As if he said, you are deceived, who think of following me for temporal preferments, who possess nothing secular, no not so much as an house.

{nests} Places of abode, or shelter, in trees, or other convenient receptacles, as Psal. 84.3. & 104.17.

{the Son of man} I that live in mean repute, and a contemptible estate among men, hoc nomen imposuit, quo se familiarius appellari voluit, &c. Augustine Honorato ep. 120, he gave himself this name, by which he would be more familiarly called.

{hath not where to rest his head} Either he lived in an hired house, or lodged with his disciples. He does not forbid him to follow him, but secretly points at his carnal intention in such his tendering of service: as P. Chrysologus says, serm. 19. non repulit volentem sed fingentem prodidit, he repelled not one willing to follow him, but discovered a dissembler.

V. 21. {said unto him} After that Christ had called him, Luke 9.59.

{suffer me first} Before I follow you, and leave my family and domestic affairs, to perform this work of piety to my deceased father.

{to go and bury my father} Let me stay till my father be dead, that I may perform the last office to him, and then I will wholly attend on you.

V. 22. {Follow me} Christ called him to preach the Gospel, Luke 9.60, in which case, parents and all were to be left, Chap. 4.20, 22. Christ will have his servants prefer his commands, before all the most necessary businesses of this present world; he will not stay until the affairs thereof will give them leisure to serve him, who ought first to be served. See Matth. 6.33.

{let the dead bury their dead} Let them that are dead in sin, bury them that are dead for sin, 1 Tim. 5.6. It seems to be an allusion to the rites of priests and Nazarites, who were forbidden to be present, at the funeral exequies of the dead. Lev. 10.6. Num. 6.9. non pietatis obsequium negat, &c. Chysol. 5. s. He denied not the obsequie of piety, but preferred the service of God before human affections.

V. 23. {when he was entered} Though he gave commandment to go over, verse 18, yet the disciples took not shipping, till he was gone aboard himself.

V. 24. {and behold} Mark 4.37. Luke 8.23, and here verse 2.

{the ship was covered with waves} She shipped much water in those overgrown seas, insomuch that she was ready to founder, and sink down.

{he was asleep} To show the truth of the human nature, and the weakness of faith in his disciples.

V. 25. {we perish} Thus they cried out in their fear and affrightment, and by way of expostulation, as Mark 4.38. carest thou not that we perish? And therefore he justly checks them, verse 26.

V. 26. {O ye of little faith} As Matth. 6.30.

{rebuked the windes} To show his authority over them; lest they might think the sudden allay of the winds, was either natural or accidental: he commanded them to cease, that they might know it was by his extraordinary power: and to show himself the Lord of sea and winds, he spoke so in his disciples’ hearing, to assure them that all the creatures are subject to his command.

V. 27. {the men} Which sailed in the ship, or in the other vessels in company. Mark 4.36. Luke 8.23.

V. 28. {When he was come} Mark 5.1. Luke 8.26.

{of the Gergesenes} Some think them to be a remnant of the Gergashites mentioned Gen. 10.16. They are called Gadarenes by the other evangelists, either because the city had two names: or else both these cities stood near together on the lake of Tiberias, and the country was called sometimes by the name of the one, and sometime of the other. See on Luke 8.26. See Joseph. de bel. Jud. l. 2. c. 20.

{there met him} So great was Christ’s power over them that they were enforced to come before him, who else would willingly have run from him.

{two possessed with devils} Mark 5.2. Luke 8.26, mention but one. See on Luke 8.27. Augustine, To. 4. de consens. Evangelist. l. 2. c. 24 resolves that the one mentioned was, persona alicujus clarioris & famosioris, quem regio illa maximè dolebat, &c. A more eminent and more noted person, whom that country specially bewailed.

{out of the tombs} Or, from among the tombs: they were made out of the cities, and so, that some men might hide themselves therein, see on Luke 8.27. These were solitary places, whither the devils carried the possessed from the society of men, to make them in their sudden appearing, formidable to the passengers occasioned to go by them.

{exceeding fierce} The devil fills them whom he possesses with cruelty.

V. 29. {they cried out} Before Christ said anything to them they felt his divine power conventing them before him, of whom they were much afraid.

{what have we to do with thee?} Why do you come here to us? See 2 Sam. 16.10. 2 Chron. 45.28. John 2.4.

{Jesus thou Son of God} This confession of the devils, is either out of fear, or malice, to make the world suspect that to be false, because Satan spoke it. It is a true saying, liars so bring it to pass, ut nec vera dicentibus credatur. Jerem. ep. Iulian l. 1. ep. 2, that none believe them when they speak truth.

{to torment us before the time} As if he had said, This is our time to torment others: why do you come to torment us before the day of judgment? Either they feared that Christ would now send them to hell to abide there; or it was a torment, in their account, to be cast out of those they possessed, as Luke 8.28, 29. The word βασανίσαι here used, signifies to examine by torment, as racking, torturing, &c. importing a very vehement and painful tormenting.

V. 30. {a good way off} On a hill, as Mark and Luke testify.

{a herd of many swine} Some think these people were of those whom the king of Assyria had placed in Israel long before; others that they were a kind of Greeks, having a mixed religion, and so kept swine: others, that there was a colony of Romans in those parts. See Isa. Casaubon. exercit. 13.34, and on Luke 8.32.

V. 31. {the devils besought him} They could not go into swine without his leave, much less into men.

{suffer us to go, &c.} When they cannot hurt men, they desire to hurt their goods, see Job 1.10, 11. The reason why they desired to destroy the swine, was, first, that they might be doing some mischief, though they could not do all they would: next that they might have occasion of tempting the worldly Gadarenes to blaspheme Christ, for the loss of their swine: and lastly, that they might affect the Gadarenes’ carnal hearts with dislike of the Gospel, which brought them such loss, as it here fell out.

V. 32. {he said unto them, Go} Christ granted the devil’s petition, who sometimes, and in some things, denies ours; to teach us to submit our wills wholly to his, who sometimes grants in justice, and sometimes denies in mercy.

{when they were come out} Out of the possessed men.

{the whole herd of swine ran} About two thousand swine, Mark 5.13.

{ran violently down} Being carried by the power of the spirits possessing them.

{into the sea} Into the lake of Genezareth.

{and perished in the waters} Christ thus justly punished them who were the owners of these beasts, knowing their hearts, who preferred them before their own salvation by Christ; as many now do their pleasures, which God therefore both in justice and mercy takes from them.

V. 33. {they that kept them, fled} For fear, being partly terrified with the sight, partly to tell the news in the city, and possibly to excuse themselves to their masters, lest they should think their servants’ negligence was the cause of that their loss: yet God’s providence so wrought therein, that Satan, who would ever destroy and hinder the propagation of the truth of Christ, was foiled by his own endeavor, and the power and goodness of Christ, made more public and manifest in this miracle.

V. 34. {they besought him} They offer no violence unto him: they knew they could not that way prevail against him, by overpowering him, who could command the very powers of hell.

{depart out of their coasts} Lest they should suffer any further loss by his being there: thus they preferred their swine before Christ, as Esau, a portion of meat before his birthright. Genes. 25.34. It had been a singular blessing that Christ vouchsafed to visit them, had they made a right use thereof for their salvation, but mark how impious minds abuse and embitter all God’s favors: secondly, observe what wretched petitions the blinded worldly men sometimes present to God; how many desire that, which if obtained, would prove a severe curse unto them?

CHAPTER 9

Verse 1. {Into a ship} The ship which had newly brought him thither, chap. 8.23.

{into his own city} Capernaum; for as Chrysost. hom. 30. in Matth. and Theophylact say, Bethlehem brought him forth, Nazareth brought him up, and Capernaum was his dwelling place. Matthew 4.3. Thither he went to abide for a time, after he had been endangered at Nazareth. Luke 4.29. It is called his city, because he was very often there; after he had gone through all Galilee preaching. In the first year of his ministry, he settled in Capernaum; whence it is called of the evangelists, his city.

V. 2. {And behold} Mark 2.1. &c. Luke 5.17, but both anticipate and alter the order thereof: all agree in the substance. 1. The faith of those that brought the sick man. 2. Christ his answer. 3. The Pharisees’ calumny. 4. Christ his defense. 5. The miracle and effect thereof.

{a man sick of the palsy} Which is a disease well known of many, so laxating and dissolving the sinews, that besides the pain, it renders one unable to help or move himself; and it is rarely cured by men.

{seeing their faith} Theirs that took such pains to carry him to Christ, as his also that would so be brought: he saw their faith, as man, by the fruits of it; in that they brought a man so incurable, let him down through the roof of the house, and laid him before him; saying nothing, as not doubting but that he would cure him if he saw him in that misery, Mark 2.4. Luke 5.9. As God, he knew it of his own omniscience, without these forementioned effects: as he knew the thoughts of the scribes. Mark 2.8. Luke 5.22.

{son, be of good cheer} Be comforted, and doubt not of the recovery 21of your health, now your sins are forgiven you, which were the cause of your sickness.

{thy sins are forgiven thee} Which he best knew, who forgave them, as God, and interceded for him as the only Mediator between God and man, 1 Tim. 2.5. Hence it appears, that sin is the cause of all diseases and miseries. Secondly, that Christ is that only physician, who can cure body and soul. Lastly, that the condition of believers is blessed, in that they obtain more than they could ask or think; as this paralytical man here did, whom he therefore called son; because faith made him a son of God. John 1.12. So good is our God, that faith obtains, before it can perceive it has obtained: so he hears us before we call. Isaiah 65.24.

V. 3. {certain of the scribes} Luke mentions the Pharisees also; they commonly joined (as wicked men use to do) to oppose Christ. However, they did dissent among themselves in respect of contrary opinions, or other private interests.

{said within themselves} ἑαυτοῖς Syr. בנפשהון benaphshehun in their souls: that is, they thought within themselves; they did not only murmur, but secretly thought impiously, expecting the opportunity of censuring, when they were among other company. See on Mark 6. Psal. 14.1.

{this man blasphemeth} βλασφημεῖν, is as it were βλάπτειν τὴν φήμην, to hurt another’s fame or reputation: Suidas interprets βλάσφημος, ὁ εἰς Θεὸν ἐξυβρίζων, one who injures God with contumelious words, which is either when men detract from God his honor due; or attribute any evil to him. So they thought Christ derogated from God’s prerogative to forgive sins, and arrogated it to himself: it is indeed in God alone to forgive sins, Isaiah 43.25. This shows therefore that Christ is God; which they would not understand in all his miracles which they saw.

V. 4. {knowing their thoughts} See on verse 2. Thus also he showed himself to be God, by showing what they thought: they dissembled their calumny in their hearts, he saw it lurking there.

{Wherefore think ye evil?} Of me, as a blasphemer: he does not doubtfully object, as one that suspected their thoughts by some whispering, countenance, or outward gesture; but openly charges, and reproves them for the sin of their heart which he saw, which none but God could do.

V. 5. {Whether is it easier to say} You think it harder to heal the palsy, than to forgive sins: you shall know then, that I have power to forgive sins, by my healing this man with my word; it is indeed more to remit sin, than to heal a sick man, but not so easy to convince another, by a thing not seen, as by a work discernable by the eye.

V. 6. {The Son of man} See on Chap. 8.20.

{power} Gr. Authority. ἐξουσίαν, which signifies either power or authority, so Matth. 7.29. John 17.2, or jurisdiction. Luke 23.7. Right Mark 3.15, dignity, John 1.12.

{on earth} Though he abide here on earth, and live here as man, conversant with men, and in a state of humiliation.

{take up thy bed} That all may know that you are perfectly healed. See on Chap. 8.25.

V. 7. {and he arose} Suddenly and perfectly cured, taking up his bed, who before, could not move himself. Luke adds, glorifying God, as verse 8. Christ having proved by this admirable work, that he, as God, had power to remit sin, as well as to take away the most desperate effects thereof: all diseases, (had the spectators been constant to their own principles, that none can forgive sin but God only) they might hence come have to believe in him the Messiah and Redeemer, but envy and malice had blinded them so, that they could be constant in nothing but sin and error.

V. 8. {they marvelled} To amazement and fear, as Luke expresses it.

{glorified God} That is, they divulged the power and goodness of God, showed in that miracle, which is the principal end of miracles; that in consideration thereof, we should believe Jesus Christ to be the Son of God manifested in the flesh: which though all did not hear, who marveled and feared, yet doubtless some did; by whom the operation of the Holy Ghost in them, truly apprehended him to be their Savior and Redeemer.

{unto men} That is unto a man: for such Christ appeared unto them, though the power working these things, was confessed to be divine.

V. 9. {And as Jesus passed} Mark 2.14. Luke 5.27.

{named Matthew} He is called Levi in the other evangelists, he had two names.

{sitting at the receipt of custom} At the custom-house: it seems to have been by the seaside, Mark 2.13. It may be he was to receive the customs due from merchants and passengers: then due to, and imposed by the state of Rome.

{and followed him} He advises not with flesh and blood, saying, how shall I live, whither shall I go; how shall I bear the malice of the Pharisees, who hate Christ and all his followers, but goes after him instantly. Gal. 1.16. Luke says, he left all: that is, his books, and businesses of the customs and that course of life; wholly addicting himself to the service of Christ: we may not conceive that he deserted or gave away his estate, personal or real; for he afterward entertained Christ at his house: verse 10, but so used them, as his calling to Christ, and following him, would permit: so Peter, Andrew, James and John followed Christ: they left their ships and nets, and fishing, yet Peter still retained his house, Chap. 8.14.

V. 10. {in the house} In Matthew’s house, who made a feast for him. Luke 5.29.

{many Publicans and sinners} Qui vectigalia redimebant, Publicani appellati, &c. Volateran. de Magistr. & sacerd. Roman. They that were here together, seem to have been the friends and acquaintance of Matthew, whom he therefore invited, that they also might hear, and be won to Christ and salvation: some here understand two sorts of men; by publicans Matthew’s fellow-officers: and by sinners, those that were of notorious, bad and loose lives, or such as the Jews had cast out of their synagogues; as, John 9.22, 34, infamous persons among them. (Of publicans see on Luke 3.12.) Others think them to be all one, and the publicans were called sinners, because they were employed by the Romans to gather their tribute, and for the most part did it with much rigor and oppression of God’s people.

V. 11. {When the Pharisees saw it} It is not likely that the Pharisees would go into the house of a publican to see it; but either they heard Matthew invite him, and saw them going along to the house, or else they knew it by report from others.

{said unto his disciples} They still catch up any occasion to calumniate Christ. See on Luke 19.7. They durst not ask Christ, because they knew they were not able to deal with him, but say this to his disciples, to alienate their affections from their Master; seeing that by their tradition, they were not to eat or commerce with publicans or infamous persons.

V. 12. {When Jesus heard that} From his disciples, or overheard the Pharisees speaking to them.

{They that be whole, need not a physician} I must converse with these, because they are spiritually sick, and I am the physician of souls; they are sinners, I am their Savior: others think they have not so much need of me: bonus medicus qui infirmitates nostras accepit. Ambros. l. 10. ep. 82, he is the good physician, who took on himself our infirmities.

V. 13. {go ye and learn, &c.} You that glory in your knowledge, and will be the only teachers of all others, are yet ignorant of the main; therefore go learn, for shame.

{I will have mercy} Hos. 6.6. Chap. 12.7. That mercy is better than sacrifice, see Hebr. 13.16. God by the prophet upbraids them with their hypocrisy, who pretended to much sanctity in their sacrifices and offerings, when indeed, they had within them, neither love to God, nor charity to their neighbor: the prophet put חסד chesed, benignity, or beneficence: the Greek ἔλεος mercy: Hosea 6.6. Chapter 12.7. For beneficence is a sure effect of mercy.

{and not sacrifice} More, or rather than sacrifice, as it is expounded. Hos. 9. See the like manner of speaking, Gen. 32.28. Prov. 8.10. Luke 14.11. 1 Cor. 1.17. Chap. 6.19.

{I am not come to call the righteous} That is, illos justos, qui in sanctitate generis, & literâ legis gloriantur. Paulinus Augustino. ep. Those righteous, who glory in the sanctity of their ancestors, and the letter of the law. Such as you Pharisees, who think yourselves righteous, and all others, contemptible sinners: I come to convert such as have not yet repented; and how shall I do that, if I converse not with them: though they that are converted are infirm, yet have they not so much need of my presence, as those who are yet in impenitency, and so desperately sick in soul.

{sinners to repentance} 1 Tim. 1.15.

V. 14. {The disciples of John} Matthew names these only, because these were the speakers. Luke names the Pharisees only, because they set them on work, that they might disgrace Christ, by that authority which John had with the people; Mark names both, because both had hands in it.

{why do we and the Pharisees} Mark 2.18. Luke 5.33. They propose themselves as examples: and the sense is, why do not you fast, as well as we? As reprehending his neglect therein; we have our set-fasts, why join you not with us therein, see Zach. 7.5. Besides, the Pharisees enjoined their disciples weekly fasts, Luke 18.

{but thy disciples fast not} Either your way, or ours taught us by John is not right: but we must know that John and Christ had divers schools and disciples, but not contrary: for John was to prepare the way of Christ, and that John’s discipline was much more strict and austere, than Christ’s school could conveniently bear: therefore the Pharisees liked John’s austerity better than Christ’s gracious affability, and commerce with sinners: so that they could have found in their hearts to have received John as their Messiah. John 1. Luke 3. Therefore in this question about fasting, the Pharisees and John’s disciples join.

V. 15. {Can the children of the bride-chamber} μὴ δύνανται, or as Nazianzen orat. 26 reads οὐ δύνανται, they cannot, that (says he) is called impossible, which is not reasonable, or convenient, 22which the interrogation implies: can the, &c. that is, do you think it reasonable, or fit? Children of the bride-chamber, after the Hebrew manner, are those called, which are most conversant and familiar with the bridegroom. See on Luke 20.36. The whole sense is; John Baptist, your master, taught you that I am the bridegroom, John 3.29, that this time of my living here on earth, is the time of my espousals to my church, Ephes. 5.25, 27. &c. My disciples are children of the bride-chamber: how can they mourn, until these feasting days be over? That is, the incomparable joy which they now have, in gathering a pure virgin church unto me, and eternal salvation, by preaching of the Gospel.

{mourn as long} Can they be in heaviness while I, their Savior am with them? Is it reasonable that they should, in the very time of great joy, which should be to all people. Luke 2.10. In the day of salvation 2 Cor. 6.2, the time of rejoicing foretold by the prophet, Isaiah 35.1, 2. Jer. 31.13. Joel 2.23. Zach. 2.10. Zach. 9.9.

{when the bridegroom shall be taken from them} When I shall be taken from them into heaven.

V. 16. {a piece of new cloth} Or raw or unwrought cloth: ῥάκους ἀγνάφου panniculi impoliti. Budaeus. Some interpret thus, as new cloth is not fit to be put upon the old, nor new wine into old cask: so it is not fit to teach this doctrine of the Gospel newly manifested to you and the Pharisees, who stand too much upon old traditions: others better thus, as the old garment cannot long bear a new piece, nor the old vessels new wine, because of their weakness: so my disciples cannot yet bear this austere discipline, till I am ascended up into heaven, and send down the gifts of my Spirit in a more plentiful measure upon them.

V. 17. {new wine into old bottles} See on verse 16. He uses this manner of similitude, that he might show that he separated Evangelii novitatem à legis vetustate — sicut fructus separatur à semine, the newness of the Gospel from the oldness of the law, — as the fruit is separated from the seed. Tertul. l. 4. c. 11. advers. Marcion, so indeed is the Gospel to the law; diversum sed non contrarium, divers, not contrary: the Gospel was in the law, as the corn in the blade; understood, but not yet appearing, until maturity in the fullness of time; the harvest of which Christ spoke, John 4.35.

V. 18. {While he spake these things} While the Pharisees endeavor to calumniate Christ, God gives him a double occasion to convince them, and manifest his divine power.

{a certain ruler} Mark 5.22. Luke 8.41. Jairus, whom they call ἄρχοντα τῆς συναγωγῆς a ruler of a synagogue. See on Luke 13.14.

{worshipped him} By falling down at his feet, Mark 5.

{lay thy hand upon her} His faith was short of the centurion’s, though he were ruler of a synagogue: the centurion desired Christ’s word only, see Chap. 8.8.

V. 19. {Jesus arose and followed him} Graciously complying with his weakness, who could as well have raised her from the dead, by his word only, absent as present.

V. 20. {with an issue of blood twelve years} She had been a long time sick, and as it appears by the other evangelists, had tried many physicians, and was now in a wretched condition, having no more means to consult others: yet Christ heals her.

{came behind him} Ashamed to confess her disease: we are ashamed of the effects, not of the cause: of misery, but not of sin.

{touched the hemme} This was an admirable effect of faith, and modesty pium latrocinium, an holy theft. Chrysol. serm. 33, not wronging the owner, but relieving the taker; Christ was not hereby injured, but the helpless woman cured.

V. 21. {I shall be whole} The physicians could not cure me, only a touch of the garment of Jesus can do it.

V. 22. {turned him about} That he might manifest this work of faith unto the people, that God might be glorified: and that not only Jairus’ weak faith might be strengthened, and he the more confidently look for the raising up of his daughter: but that we also may be assured, that he (who now sitting at the right hand of God, has not less power or mercy, than when he was here in the form of a servant) will also heal and help us, if we come unto him in faith: non Christus infirmantibus, sed fides deest; Chrysol. 5. s. Christ is never wanting to infirm, if faith be not.

{be of good comfort} See on verse 2.

{thy faith hath made thee whole} See on Chap. 8.13. Christ, by faith apprehended, cured her: so ’tis most true, we are saved by faith in Christ Jesus, not by any merit of our faith, which is the free gift of God, (Ephes. 2.8) as is also justification by faith, and salvation by Christ, yet Christ would not here say, I have cured you, but thy faith hath made thee whole, that he might confirm the woman in that faith, and teach all others the only way to obtain health and salvation, that is, by faith in Christ, Mark 5.34 adds, go in peace, and be whole of thy plague. See Luk. 7.47, 48.

{from that hour} She was presently cured, and never troubled with that sickness more.

V. 23. {saw the minstrels} It was an usual thing among Jews and Gentiles to have formal mourners, and also musicians in their funerals. Jer. 9.17. & 48.36. So said Jerom ad Heliod. l. 2. ep. 24. Hesiodus natales hominum plangens, gaudet in funere: Hesiod bewailing the nativities of men, rejoices in their funeral.

V. 24. {not dead, but sleepeth} She is not so dead, but that she shall immediately be raised to life again. See on Luke 8.52.

V. 25. {when the people were put forth} He put them forth because they derided him, verse 24, and therefore were unworthy to see the miracle done: or because he would not yet manifest himself by such works.

{took her by the hand} As we use to wake them that are asleep, by shaking them by the hand, and calling aloud to them.

{and the maid arose} As one out of sleep: so death itself yields to Christ’s divine power, who is the resurrection and the life, John 11.25. It was he that said, O death, I will be thy death, or thy plagues, &c. Hosea 13.14. In his death you die, but we live: we give you thanks, O Christ our Savior, who are your creatures; quod tam potentem adversarium nostrum, dum occideris, occidisti: Jerom 5. s. ep. 24, that dying, you have overcome this our so powerful enemy; though he raise us not up now, yet shall he at the last day: thus faith obtains, while flesh and blood laughs at the promises of Christ, and is put out from his blessed presence.

V. 26. {the fame thereof} Or, this fame, verse 31. The fame or report of this his raising Jairus’ dead child was noised about through all Galilee, every one strives to tell it for a marvelous and new thing, though he charged them not to divulge it. Mark 5.43. Glory, like the shadow in the sunshine, follows those that fly from it.

V. 27. {when Jesus departed thence} Christ incessantly does good: and every place afforded him opportunity of manifesting his divine power.

{two blind men} The circumstances show that this was not the story recorded, Mark 10.46. Luke 18.35, but another healing the blind, which he did sundry times.

{followed him crying} He answered them not, until he came into the house, verse 28, that that little delay might the more kindle their desire of obtaining, and leave a deeper impression in their minds of the favor received: we too soon forget that which we quickly obtain.

{thou son of David} Chap. 15.22. & Chap. 20.30, 31. Meaning the Messiah of the posterity of David under which title they usually spoke of their expected Messiah. See Chap. 1.1. For now Christ’s frequent and admirable miracles, began to work in men an opinion that he was the Messiah, Chap. 12.23. John 7.31. Matth. 20.30, 31.

V. 26. {able to do this} To open your eyes; for so Christ understood their petition presented unto him for mercy, verse 27, though they named not this particular favor.

V. 29. {then touched he their eyes} He could have restored them sight only by his word: but thus he pleased sometimes to do, that they might understand that he was tied to no means or manner, who ruled all the courses of nature, and could dispense with them as he pleased.

{according to your faith} See on Chap. 8.13.

V. 30. {their eyes were opened} That is, they could see: for the Jews called blind eyes, shut. John 9.26, 30. Thus was that fulfilled which was spoken, Psalm 146.8. Isai. 35.5.

{he straitly charged them} He forbade them with an earnest commination. So the word ἐνεβριμήσατο here used, signifies, as it were, graviter iis fuit interminatus, or, adhibitis minis interdixit, he forbade them with threatenings, if they made the work done on them known, as if it were said, cum fremitu interminatus est.

{see that no man know it} See verse 25. Either Christ would not have his miracle published yet, or not to the inhabitants of those parts: for all things are not to be published at all times, nor to all persons. See Chap. 8.4.

V. 31. {But they} Contrary to his charge they published it all abroad. They could not conceal so great and admirable a mercy of God received.

V. 32. {as they went out} Luke 12.14. See on verse 18, 27.

{a dumb man possessed of a devil} Either he was natively dumb; or made dumb by the devil possessing him: that so he might deprive him of the use of his tongue, which is man’s glory, and wherewith he honors God: the latter is most probable; because Christ is not said to loose his tongue, but only to cast out the devil; and then he spoke, verse 33.

V. 33. {it was never so seen in Israel} None of the former prophets ever did the like things.

V. 34. {But the Pharisees said} These learned men blaspheme Christ, when the ignorant people had more holy speeches, and more reverend opinion of him: so easily does malice embitter and overthrow all excellencies.

{he casteth out devils} Chap. 12.24. Mark 3.22. Luke 11.25. It was a work so evident, that they could not deny it; yet they calumniate the means and manner.

{the prince of the devils} There seems to be an order among devils (the authors of all disorder) they rob God of his glory, and accuse Christ under the notion of a magician, as if he had entered into covenant with the prince of the devils, and so gotten power to cast out inferior devils.

V. 35. {And Jesus went about} Mark 6.6. Luke 13.22. See on chap. 4.23.

{in their synagogues} They had synagogues in villages, as well as in cities: so Christians had churches. Concerning the word synagogue, see on Luke 7.5.

{among the people} He was not like those covetous physicians, careful only of rich patients, but negligent of the poor; he healed all.

V. 36. {But when he saw the multitudes} Mark 6.34.

{moved with compassion} On their souls; because they wanted instruction. The scribes and doctors of the law, and the priests should have taught the people; but either they neglected to instruct them, or teaching, with their false glosses infected them; serving their own ambition, gain, and vainglory, they little minded their charge, wherein God had made them watchmen over his Israel: therefore Christ pitied their sad condition, who wanted better teaching.

{fainted} Or were tired and laid down.

{as sheep having no shepherd} See Numb. 27.17. Scattered abroad not knowing where to get food, and exposed to many seducements, as people without a pastor. See 1 King. 22.17. They had teachers, but none that tended their good.

V. 37. {the harvest truly is plenteous} Luke 10.2. It pitied him to see so many Galileans, like corn, ready to be gathered to God, by faith and repentance, and such want of harvesters, that is, ministers, to bring them in, John 4.35. The people’s minds were stirred up to expectation of better teaching by Jesus’ preaching and miracles: this seems to be the occasion of sending the apostles abroad, chap. 10.15.

V. 38. {that he will send forth labourers} Word for word, ἐκβάλῃ, is cast forth, or as the Syriac interpreter has it thrust forth laborers; for we are very slow in so holy and important a work.

CHAPTER 10

Verse 1. {And when he had} Mark 3.14. Luke 9.1. He called them unto him now in private, as Mark 3.13, as to assign them their mission and commission of going out to preach that which he had taught them; so further to instruct them, what he would have them to do, and how to carry themselves therein; that as he pitied the scattered people, so he might also relieve, and lead them by these, as faithful pastors of their souls.

{called unto him} Not to be his attendants and hearers now, for that he had done before, Luke 6.13, but having kept them with him for some time, to fit them for their public ministry, and seeing many of the people willing to be taught, he now sends them forth among the Jews, to instruct them, Luke 9.1, 2. Christ had many disciples; the chief whereof were the twelve apostles, whom he would first send out as spiritual harvesters.

{he gave them power} And authority. Luke 9.1.

{against} Or over; no king could give his ambassadors power over devils, neither could any of the prophets give this power to his scholars; this only the Lord of all the creatures could do.

{all manner of sicknesses} See on Matth. 4.23. That such miracles wrought by them might, as confirm them in the truth of that they preached, and cause them to avow the same with all boldness and confidence; so also to assure the hearers, that it was indeed the, infallibly, truth, to which God vouchsafed to give testimony by these signs, exceeding all power and art of creatures, and so appearing to be divine. See 1 King. 17.24.

V. 2. {the names of the twelve Apostles} They are called apostles, because they were first sent by Christ to preach the Gospel: their names God would have recorded for their honor, who having been instruments of so much good, must not be forgotten: as also that we may imitate them; there were twelve in allusion to the twelve patriarchs, and relation to the tribes of Israel, chap. 19.28. Luke 22.30. Revelat. 21.12, 14. See Is. Casaubon. exercit. 14. N. 5.

{The first Simon} Theophylact says, that Peter and Andrew are named the first διότι [και] πρωτόκλητοι because they were first called: and Chrysostom, hom. 33. in Matth. You see how that οὐ κατὰ τὴν ἀξίαν τίθησι, &c. They are not placed, or reckoned according to dignity: for he thought John greater than James, after whom he is named. See chap. 4.18.

{who is called Peter} This name Christ gave him, John 1.42. chap. 16.18.

V. 3. {Matthew the Publican} Of publicans, see chap. 9.10. Cael. Rhodigin. lect. Antiq. l. 20. c. 29 says out of Firmicus. erant (inquit.) Publicani aut vectigalarii &c. Publicans, or customers, officers of the custom-house, or farmers of customs: Alexand. ab Alexandr. Genial. dier. l. 2. c. 29 says (with Volateran, forecited, chap. 9, verse 10) they that farmed customs were called publicans: they are deceived who think all the publicans among the Jews were heathens. See Is. Casaubon. Exercit. 13.71, 73. As also they who think it was, or is a contemptible office; it is true, the proud Jews despised them, as unholy and wicked, because they gathered customs and tribute of them, who were impatient of any subjection. But these were anciently among the Romans, men of good account; as may appear by many speeches of Cicero. Alexander ab Alex., forecited tells us, the chief of the order of knighthood, were in times past publicans, and the flower of the Roman knights, was contained in the order of publicans: it is true that afterward this office was conferred on manumissed servants, and meaner men: and that among the Jews these men were in disgrace: whence some observe his humility, in that though he were now an apostle, yet he tells what he had been; so does Paul 1 Tim. 1.13.

{James the son of Alphaeus} To distinguish him from the other James, the son of Zebedee, and the brother of John, Matth. 4.21. Mark 3.17. (Surnamed Boanerges, or sons of thunder) he was slain by Herod, Act. 12.2, but this James is he who was called, James the less, Mark 15.40, and the brother of the Lord, Galat. 1.19, because he was the son of Mary Cleopha, the Virgin Mary her sister: his wife was also named Mary, as Jo. Drusius thinks.

{Lebbaeus} Called also Judas, the brother of James, Luke 6.16, who writ the Epistle of Jude, as his brother did that of James.

V. 4. {Simon the Canaanite} Or Canite, that is Zelotes, Luke 6.15. This is added to distinguish him from Simon Peter, verse 2.

{Judas Iscariot} A man of Kerioth in the tribe of Judah, Josh. 15.25, or of Issachar, Judg. 10.1, or a man of reward, for he betrayed Christ for money, chap. 26.15. By this epithet and the words following, he is distinguished from the other Judas. See on verse 3. See also on John 6.71.

V. 5. {into the way of the Gentiles} Not yet, till after my death, then you must go preach to them, Act. 1.8, when the middle wall of partition shall be broken down (Ephes. 2.14) and the time of calling the Gentiles shall be come.

{of the Samaritans} A people mixed of Assyrians and Israelites, 2 King. 17, and hated of the Jews, (John 4.9) whom Christ would not have his apostles now offend, lest that might cause the weak elect among the Jews, to stumble, or dislike that religion which the Samaritans would receive: so God’s holy providence disposed lest anything of itself good, might, by reason of man’s weakness, prove an occasion of evil.

V. 6. {But go rather} You must first preach to the Israelites; of whom I come, and to whom I was promised, Act. 3.29. & 13.46, and principally sent, chap. 15.24.

{to the lost sheep} They who belong to God’s election, though yet they continue in their natural condition: he calls them sheep, quos Deus olim pascebat, whom God of old did feed, Psal. 80.1, but lost, because now dispersed and destitute of sound teachers. Euthym.

V. 7. {preach} Cry aloud, or proclaim like heralds, as Isaiah 58.1.

{the kingdom of heaven is at hand} Luke 10.9. Teach the same doctrine that John Baptist, and I have done before you. See on Matth. 3.2. & 4.17.

V. 8. {heal the sick} Confirm the doctrine you preach by these profitable miracles, which I now give you power to do.

{Freely give} Make no merchandise of the gift of miracles, freely bestowed on you: take no money for the cures you do, neither withhold the power I give you, whensoever you meet with occasion to do good therewith: for indeed, all earthly things, servando totaliter amittimus, sed benè largiendo servamus. Greg. hom. 4. fin. By keeping, we utterly lose, but by well bestowing we keep them: so is it with these gifts bestowed on us for others’ sakes.

V. 9. {Provide neither} Mark 6.8. Luke 9.3, or get neither, take none with you for this journey, that nothing may hinder you, and that you may have experience of God’s special providence over you: therefore he asks them, Luke 22.35, what they wanted by the way.

{gold nor silver} No money of greater or lesser value to buy provision: Christ forbade them not to possess that which was their own, but would not now have them solicitous for any money to bear their charge, lest they should not have been duly sensible of God’s special providence, which is never so well perceived as in the removal and absence of all ordinary means: here is an excellent document against avarice; no man is born rich, nor lives so poor as he was born: poverty (says Ambros. l. 10. ep. 8.2) is not of nature, but opinion: why do we desire an heap of riches, as if it were necessary? nihil tam necessarium quàm cognoscere quod non sit necessarium: there is nothing so necessary for us, as to know what is not necessary.

{in your purses} εἰς τὰς ζώνας — in, or into girdles; either because they used to have purses in their girdles, or because (as Euthymius says) travelers used by the way to carry their purses, Zonis appensas hanged on their girdles: Alexander Severus said, the soldier fears not but only when he is (well) clothed — and having aliquid in Zonula; some money in his girdle, that is, in his purse. Ael. Lamprid.

V. 10. {nor scrip} To put your provision in for your journey; 24such as travelers used to carry victuals in for their journey: knapsacks soldiers call them. Now he would have them in their journeys depend wholly on God’s providence, lest in the ordinary means, they might find some obstruction, and hindrance to their duty of preaching the Gospel; otherwise, this neither was, nor is to be taken for a prescript constantly binding.

{two coats} Two upper coats for change; and so of shoes, for he allowed them sandals, Mark 6.9.

{nor yet staves} For defense or offense: for they might carry a walking-staff for more ease or convenience. Mark 6.9.

{the workman is worthy} Luke 10.7. 1 Tim. 5.18. God who employs you, will give you food, if men of whom you deserve it, should neglect you.

{of his meat} That is all manner of necessary provisions.

V. 11. {Into whatsoever city} Luke 10.8.

{enquire} Of the inhabitants before you put yourselves into any man’s house; or try who is worthy.

{who in it is worthy} That is, who fears God, who is fit to have the Gospel preached unto him, and to have the honor to receive the ambassadors thereof.

{till ye go thence} Remove not from one house to another, that you may not offend him who first received you: or that you may not seem to wander from house to house, as vagrants, or give men suspicion that those were weary of you, by whom you were first entertained: tarry in that house, till you go to preach to another city.

V. 12. {Salute it} By wishing all happiness to the inhabitants thereof, as Luke 10.5.

V. 13. {if the house be worthy} If they courteously entertain you, like sons of peace, Luke 10.6, this is the token intimated verse 11, such a token of discovery Eliezer prayed for, Gen. 24.14, 18, 19.

{let your peace come upon it} Preach the Gospel of peace unto them; or it shall come upon them: as, Luke 10.6, that is, God will bring upon them all the good you wish them.

{if it be not worthy} If they show themselves unworthy to have the Gospel preached unto them, by refusing you who are the ministers thereof. Act. 13.46.

{let your peace return unto you} Carry away the Gospel of peace with you, to preach it to others, that shall receive you more kindly, or, God will bring that good on you, that you wished to them. See Psal. 35.13.

V. 14. {Whosoever shall not receive you} Mark 6.11.

{shake off the dust of your feet} As a token that God will shake them off, and destroy them: see Nehem. 5.13, or to signify that you will have no more to do with them: as, Act. 13.51. God accounts the reception of his ministers, as if himself were received: the good God, says Salvian. de gub. l. 8, makes one and the same honor or contumely common to himself and his servants: lest any man should think when he hurts a minister, hominem tantum à se laedi, that he hurts man only: without doubt the injury of God himself is mingled with the injury of his servants: God so witnessing, Zach. 2.8. He that toucheth you, toucheth the apple of his eye.

V. 15. {it shall be more tolerable} Gross sinners that never heard the Gospel, are not in so bad a condition, as they that refuse it, chap. 11.24. See 1 Pet. 2.21, and Salv. 5. s. l. 4. They do nothing in contempt of God’s law who know it not: if he say the Sodomites were less damnable than they who neglect the Gospel, what may they hereafter expect, who contemn it, and the faithful ministers thereof?

{in the day of judgement} Of the general account, and great assizes of the world, whereof, Act. 17.31.

V. 16. {behold, I send you} Luke 10.3. I shall send you after my resurrection, for in this journey they had neither want, nor opposition. Luke 22.35. It is likely that our Savior being now to send them forth among the Jews, intermixed divers things, that concerned their sending forth after his resurrection, as chap. 24, speaking of the destruction of Jerusalem, he adds divers things concerning the end of the world.

{as sheep} Altogether unarmed. He seems here to relate to that which was said, ver. 10. There is no creature more harmless, meek, or unable to defend itself, than the sheep: so were the apostles, unarmed, innocent, neither revenging injuries, nor able to protect themselves from them, but wholly depending on God’s providence.

{in the midst of wolves} Into great dangers, where you shall be compassed about with wicked men. See Psal. 57.4. Act. 20.29. Ezek. 22.27. Zeph. 3.3. Matth. 7.15.

{wise as serpents} See Gen. 3.1. Avoid dangers as far as you lawfully may: and give no just cause to men to persecute you.

{harmless} Or simple: be like serpents in the one, who avoid dangers by flying and hiding themselves; and like doves in the other, who do nothing to provoke: have the simplicity of the dove (says Jerom lib. 2. ep. 16. Paulino) that you may not machinate and imagine deceit against any man; and the wisdom of the serpent, lest other men’s plots supplant you: for matter of the fault there is not much difference, vel decipere posse, vel decipi Christianum, whether a Christian can deceive, or be deceived. Christ would have his, wise and innocent; religion and wisdom may not be severed. Lactantius says well, lib. 1, neither may any religion, without wisdom be received, or any wisdom approved without religion: ib. l. 4. cap. 2, 3, 4. Yet of the two, it is more secure to want wisdom, than innocency, as Tertullian says adv. Valent. cap. 2. errare quam fallere, it is better to err for want of wit, than deceive with too much. The wisdom of the world is eccentric to God’s, therefore the apostle says, 1 Cor. 3.18, if any man among you seemeth to be wise in this world, let him become a fool, that he may be wise, that is, says Salvian. lib. 6. si vult esse sapiens, sit bonus; quia nemo verè sapiens, nisi vere bonus; if he will be wise, let him be good; because there is no man truly wise, who is not truly good. Let the world count it foolishness, as 1 Cor. 1.18, or madness, as Act. 26.24, it shall appear at last to be the only wisdom. Let the impious Pharaoh say, Let us deal wisely — Exod. 1.10. All the depth of Satan can never make wickedness any better, than the most pernicious foolishness.

V. 17. {beware of men} Here it appears, that by wolves he meant cruel men: beware of those men that are like wolves, verse 16, bloodthirsty persecutors.

{in their synagogues} Some think that the synagogues were public places of meeting, as well for civil, as sacred affairs: others, that they did use to scourge men for offenses in matters of religion in their synagogues: others, that they had two sorts of synagogues, and did pray in the one, and scourge in the other: but concerning the last of these, we may more probably conceive, that they had their consistories, or council-houses wherein they executed the degrees of their council in way of discipline. See Act. 5.40. 2 Cor. 11.24.

V. 18. {before governors and kings} Such was Pilate, and after Felix, Festus, Act. 23.24, 25. Herod, Agrippa, Nero, and many succeeding persecutors of Christians. See chap. 27.2. Act. 23.24, 25. Act. 12.25, 26.

{for my sake} You need not be discouraged; seeing it is not for evil, but for your religion that they persecute you, Matth. 5.11, 12.

{for a testimony} I could keep you as easily from those dangers, as I will certainly keep you in them; but that you shall herein honor God, in testifying his truth, and leave your persecutors inexcusable.

{against them, and the Gentiles} You shall be persecuted both by Jews and Gentiles: to the one you shall be witnesses for their just rejection, who so judge themselves unworthy of eternal life, Act. 13.46, 47, to the other of the truth, by you constantly professed unto the death.

V. 19. {but when they deliver you up} Mark 13.11. Luke 12.11. When they shall convent you as malefactors, before magistrates, be not dismayed by their power or your own disability to plead for yourselves; God will then enable you.

{take no thought} Use no anxious and laborious preparation as orators and lawyers do, when they are to plead.

{it shall be given you} That is, to you apostles. See the like, Exod. 3.11.

V. 20. {it is not ye that speak} Not so much you, as the Spirit of God in you, dictating what you shall speak, as 2 Sam. 23.2. See also chap. 9.13. neque enim & hoc ita fit de nobis, tanquam nihil facientibus nobis. Aug. ep. 105.

V. 21. {and the brother} Luke 21.16. You shall be so hated for the truth of religion, that all bands of nature shall be forgotten, verse 35.

V. 22. {hated of all men} That is, of very many, or almost all, John 3.22. Phil. 2.21. Luke 21.17. Neither may this anything discourage us from speaking the truth, because it begets us hatred, but rather cause us to rejoice in our conformity to Christ: Gratias ago Deo meo quod dignus sim, quem mundus oderit. Jerom. l. 1. ep. 45. I thank my God that I am worthy to be hated of the world.

{he that endureth to the end} Mark 13.13. To the end of this mortal life, the limit and end of all our sufferings, Revel. 14.13, to the death, that calmest haven, where no breath of evil shall move us Revel. 2.10. & 22.3. The meaning here is, he that endures patiently, and with an unbroken mind, firmly relying on God for deliverance: it is not the beginning, but the end which crowns actions. See chap. 24.13.

{shall be saved} You cannot otherwise be saved, 1 Cor. 10.31. Do all to God’s glory, that is, do nothing to his dishonor. The constant perseverer to the end of trials, shall be saved, and be crowned as the most happy victors: they shall receive the end of their faith, the salvation of their souls, 1 Pet. 1.9. 2 Tim. 2.5. Rev. 2.10. Though God permit them power to put you to death, you that shall die for the testimony of the Lord Jesus, shall, even in death be saved, and crowned with martyrdom: he cannot perish who dies for Christ’s sake. The safety of this present life is never secure, nor can be long: neither is it entire or true, if out of Christ the life; the hour of death is ever imminent in this whole life, and must once come, and is ever 25coming on. But in the life to come there shall be perfect security, eternal blessedness, no more fear of death, — there shall be no more curse — Rev. 22.3.

V. 23. {flee into another} Christ gives liberty for flight, in case of persecution; partly for their own safety, and partly also for the further propagation of the Gospel into other places. See Act. 13.50, 41. & 14.5, 6, 7. & 8.4. Christ taught us this, not only by precept, but also by practice. In his infancy he was carried into Egypt: so also afterward, often hiding from persecutors, says Athanasius apol. de fugâ suâ ad Imper. Constant. For it was meet that he should as well demonstrate by his hiding and fleeing, that he bare our flesh, and became man, as by hungring, and thirsting, and suffering: see that whole apology, To. 1, as also Augustine on the same argument, epist. 180. Tertullian also wrote a book to Fabius concerning flight in persecution, though less orthodox. Augustine’s caution is here very requisite, Ne quis temerè stationem deserat, nec gregem perfidè prodat, vel exemplum ignaviae praebeat; lest any man should rashly desert his charge, betraying his flock, or give example of laziness: we may not flee without imminent danger, nor like false hirelings, for fear of the approaching wolf, leave our flocks to seducers: we may flee, where we are persecuted, and pursued to our destruction: so Paul escaped at Damascus, Act. 9.24. So fled other holy men in like cases: if our flock be all dispersed by persecution, we may also flee to secure our lives; lastly, if the church consent to our withdrawing, and they have others able to officiate for us: in such like cases not to flee is to tempt God.

{ye shall not have gone over} You shall not end or finish your preaching the Gospel to all the cities of Israel: this shows that they were not to flee only to secure themselves, but to hasten their work, to teach all the cities of Israel: or the meaning may be, you shall have some cities left to flee unto, and where you may preach.

{till the Son of man be come} This coming of the Son of man (that is Christ) is not to be understood of his incarnation, expected of old by the faithful, neither his manifestation to Israel: that was past, and this also performed by John Baptist, Joh. 1.31, but of the manifestation of his kingdom, whose person was already presented, and so manifested to Israel. This is to give them comfort in dangers, in assurance of his protection, according to that he says, Joh. 14.18. I will not leave you comfortlesse; I will come unto you: and Matth. 28.20. I am with you alwayes, even unto the end of the world; that is, to assist you (and your successors) in your ministry, and (as may stand with God’s glory) to deliver you from, or in dangers. See on chap. 16.28. They did not flee from city to city before, but after his resurrection: see on ver. 16. Act. 8.1. & 21.1.

V. 24. {the disciple is not above his master} Luke 6.40. John 13.16. & 15.20. If they persecute me your Lord and Master, you that are in a lower condition must not look to escape: the sufferings of Christ must teach us patience: Jerom. ep. 45. lib. 1, some talk that I am wicked: I being a servant own the title of faith: the Jews also called my Lord Jesus, magician: it is a great honor, and undoubted sign of goodness, to have the wicked revile and rail at us: they should condemn themselves, if they should speak well of any unlike themselves; their censures are your praises: but their praises call your goodness into question.

V. 25. {Beelzebub} It was the idol of the Ekronites, 2 King. 1.3, called so, either because there were store of flies in his temple, about the blood, and beasts sacrificed: or else because the people troubled with their swarms, sought to him for help: afterwards, as idols were called devils, Deut. 32.17. So the Jews called the chief devil Beelzebub, in detestation of this idol, Matth. 12.24, or it may signify a dunghill god, &c. See on Luke 11.15.

V. 26. {for there is nothing covered} Mark 4.22. Luke 8.27. & 12.2. Fear not what they can inflict upon you, for your innocency shall be made known here, or hereafter, Psal. 37.6, or fear not, but preach the Gospel freely, for it will be known and prevail in the end: this sense agrees best with the following words.

V. 27. {in darkness} What I teach you in private, when others are absent, as they use to be in the night: therefore he adds, in the ear, to show that he spoke of private instruction.

{upon the house tops} Openly, as in the highest places: for they could walk on their house tops, Deut. 22.8. Matth. 24.17. Act. 10.9, and from thence, publish things to multitudes below: they must publicly preach, not as the Valentinians, who cunningly veiled that they taught, lest the absurdity thereof should have appeared.

V. 28. {fear not} Fear not man more than God: or so, as to do any evil, either for fear of man (who can only take away a soon-fading life) to do that which God forbids, or to leave undone that which he commands: let us constantly remember that of Cyprian. l. 2. ep. 6. qui pro nobis mortem semel vicit, semper vincit in nobis: he that once overcame death for us, ever overcomes it in us: and in spite of persecutors, will raise us from death. See Act. 4.19. & 5.29. Dan. 3.16, 17, 18.

{them which kill the body} Luke 12.4. Though tyrants be never so cruel, they cannot hurt you so much for preaching the Gospel, as God can for not preaching it. Seeing therefore the dispensation thereof is committed unto you, and a woe pronounced against you if you preach not: sanctify the Lord your God, and let him be your fear, and your dread; but let not the fear of man shut your mouths, or deter you from your duties; but, whatever men design, threaten, or practice, to the contrary; preach the truth of Christ confidently.

{hell} He does not say, to destroy the soul and body simply or absolutely, so that they should be no more, (for that many men would be contented withal, rather than to run the hazard of present persecution) but to punish them eternally in hell, where the worm never dies; where it would be an unspeakable advantage once to die, that they might not ever live to torment.

V. 29. {Are not two sparrows} He does not instance God’s providence in the prophets, or famous men; lest they or we, should think God only took care for the excellent, but not for us; but in sparrows, little birds, of small price and account.

{sold for a farthing} The fourth part of our penny, but with them the tenth part of a Roman penny.

{not fall on the ground} When they are shot: nor can the most powerful tyrants kill you without God’s permission: some interpret it, a sparrow cannot light on the ground.

{without your Father} Without his permission, who governs all things in heaven and earth: fear not therefore, he will be more careful of you his children, than of the birds. See on chap. 5.45, and 6.32.

V. 30. {but the very hairs} See 2 Sam. 14.11. Act. 27.34. Not your hearts, hands, feet, and those parts which are (as they say) the partes integrantes; but even those which seem to have been made rather for convenience and ornament, than necessity: if God’s providence be over these, how much more will he preserve unto you your essential parts, and that, without which you cannot live?

{all numbered} Every one, not only known to God, but so kept, as it were by tale, that none can take away one of them without God’s permission; much more are the days of your life numbered: and not one of them, without God’s permission, can be taken away from you by the most powerful of the creatures.

V. 31. {Ye are of more value} More excellent creatures, of more esteem with God, as bearing his image, and redeemed with the precious blood of his holy Son Jesus; fear you not, he will not neglect you. See chap. 6.26.

V. 32. {Whosoever therefore} Luke 12.8.

{shall confess me before men} What more equal, than that servants which acknowledge and obey their masters in time of danger, should be owned by them in times of safety and honor: and that such as forsake their masters in troubles and dangerous conditions, should afterwards be turned out of doors? Thus will I deal with you, if you stand to me in times of persecution. I will own you publicly at the day of judgment, otherwise I will discard you.

V. 33. {but whosoever} See on verse 32, and on Luke 12.9. Mark 8.38. Luke 9.26. 2 Tim. 2.12.

V. 34. {Think not that I am come} See on Luke 12.51.

{to send peace on earth} He endeavors to correct the erroneous opinion of the Jews, and also the apostles, who thought that the times under the Messiah should be peaceable, prosperous, and glorious, misunderstanding the prophets, as if the things they spoke of spiritual peace with God, had been meant of worldly peace with men.

{but a sword} War, and divisions; as Luke 12.51. These are not proper fruits of the Gospel of peace; but accidental: while they, who will not be reclaimed from their errors, dissent from them that will, Acts 28.24, 25, 29. John 7.40. &c.

V. 35. {against his father} The times shall be as unquiet, as those spoken of, Mich. 7.6.

{the daughter in law against, &c.} No bands either sacred or civil shall restrain wicked persons from exercising their malice and cruelty against the professors of the Gospel. See verse 21.

V. 36. {of his own house} As if he said, such confusion shall come upon the world, that all laws of God and nature shall be trodden down: no humanity or fidelity shall be left among the impious: not that this should be at all times; but to arm the faithful, by forewarning them of these evils to come. See on verse 21.

V. 37. {he that loveth father or mother} See on Luke 14.26.

{more than me} As fear of evil, so likewise love of the world, and those things thereof, which are respectively to be loved (as parents, wife, children) may distract their affections from Christ: this is here forbidden.

{is not worthy of me} I count him not fit for my service. See on chap. 3.8. Luke 14.26.

{he that loveth son or daughter} This is added as a greater trial, because love rather descends than ascends; and some can more easily part with parents than children.

V. 38. {he that taketh} Chap. 16.24. Luke 9.23. Mark 8.34. 26That is, who does not willingly bear what God lays on him: it is an allusion to such as were condemned to be crucified, who used to carry their crosses. See on chap. 27.32.

{his crosse} That is yet a greater trial than before: a man may possibly be contented to lose worldly comforts, that would not endure pain (Job 2.4, 5), especially death, and such a kind of death, as was accursed: but we must suffer anything for Christ’s sake. By cross, is meant the heaviest and sorest afflictions and calamities, by alluding to the customs of Romans or Persians with whom that punishment was used and accounted most ignominious.

{and followeth after me} And with such an affection comes unto me: or is contented, if he be thereto called, to be crucified.

{is not worthy of me} See on verse 37.

V. 39. {he that findeth his life} John 12.25, that saves it, chap. 16.25. Mark 8.35. Luke 9.24, and 15.24, 32. So Prov. 24.10. He that thinks he has secured his life, by renouncing his religion: it is called finding, because worldly men account them all lost, who are dead.

{shall lose it} Shall go to hell, and so lose all comfort of life, as Tertullian said adv. Gnost. c. 11. Perdet in Gehennam, qui se putat negando lucrifacere eam.

{he that loseth his life for my sake} That dies for the testimony of the truth of religion, chap. 5.11, 12.

{shall find it} In heaven forever, as Tertullian also says, Perdet eam ad praesens, qui confessus occiditur, sed inventurus eam in vitam aeternam, he shall lose his life for the present, who confessing is slain, but shall find it to eternal life.

V. 40. {he that receiveth you} Luke 10.16. John 13.20. That hears your doctrine willingly, and entertains you: this is added to comfort them in distresses; for therein some should receive them, and relieve them.

{receiveth me} He shall have more divine guests. See Hebr. 13.2, me and my Father. See on John 14.23. He shall receive me, whose apostles and messengers you are; whose embassy you are to deliver: I will take all that which is done to you, on mine account, and as done to mine own person: as a prince esteems that which is done to his ambassadors, as if it were done to his own royal person, by them represented (as in the example of David and Hanun appears, 2 Sam. 10.2, 4. &c.) so will it be between Christ the King of kings, and men, honoring, relieving, abusing, harming, or persecuting the ministers, or any other servants of his. See Matth. 25.40.

{in the name of a prophet} Not for kindred or civil respects, but because he is God’s messenger.

{shall receive a prophets reward} Such a reward as a prophet shall have: or, as is fit for him that has received a prophet, and so furthered God’s service in an extraordinary manner.

{a righteous man} A man fearing God; a religious man, Matth. 13.17.

V. 42. {whosoever shall give to drink} Mark 9.41.

{unto one} How much more, if he give, and be beneficent to many?

{of these little ones} Who newly made profession of the true religion: and were as babes in it, Mark 9.42. Luke 17.2. Matth. 25.40, 45. 1 Cor. 3.1. 1 John 2.12, 14.

{a cup of cold water only} The least and cheapest courtesy, that can be showed: how much more if he provide with greater charge to relieve him?

{he shall in no wise} He shall be sure of it.

{his reward} The phrase is altered; he said before, the reward of a prophet, and of a righteous man, verse 41. Here he does not say, the reward of a little one, lest it should be thought to be a small reward; but, his reward: that is, not a reward proportionable to his work, and affection to the cause of God, (see chap. 25.34. &c. Luke 14.14) but incomparably more, because God is infinite in mercy and beneficence, and so the reward which he will freely give at last, must needs exceed all proportion of man’s service done for his sake, and shall be infinitely more than all that which we can ask or think: hence it appears how dear Christ’s servants are to him, in that for the least office of love and kindness done to the meanest of them, he will bountifully, and eternally requite and reward it; in which his bounty excels the beneficence which all the greatest of this world’s princes can show: they can only reward deserts with temporal gratuities and goods, which are not always such to the receivers, neither long constant to any: but God’s bounty makes the receivers good, and so happy, because eternally so.

CHAPTER 11

Verse 1. {Of commanding his twelve disciples} Of giving them precepts how to carry themselves in their journey and preaching, chap. 10, and had sent them away furnished with those instructions.

{in their cities} In the cities of Galilee. See chap. 9.35, and 12.9.

V. 2. {John had heard} By his disciples, as Luke 7.18.

{in the prison} ἐν τῷ δεσμωτηρίῳ: the word comes of δεσμόω, ligo, vincio, to bind, and signifies the place where prisoners are bound, or kept in ward. Suidas interprets it by φυλακὴ, a keep, or prison: Syr. בית אסירא, in domo vinctorum. So the Hebrews said, בית הסהר, beth hassohar, Gen. 39.20, in the house of the prison, or the place where the king’s prisoners were bound. So Judg. 16.21 בבית האסורים, bebeth haasirim, in the house of the bound, that is, the prison. John was cast into prison, because he reproved Herod [unclear]. See Mark 6.17.

{the works of Christ} That is, his miracles, [of] which verse 4, 5.

{he sent two of his disciples} Not for his own information, who was assured by God’s Spirit, and a sign from heaven that Jesus was the true Messiah, John 1.33, and bare record thereof, John 1.29, 34, but to instruct his disciples, who, out of zeal to their master, stood ill affected to Christ, as appears, John 3.26. chap. 9.14, and very likely did not now acquaint John with Christ’s great works, out of love to him; but out of envy and respect of their master’s credit.

V. 3. {and said unto him} By his disciples whom he sent, for John was now in prison, 2 verse. See chap. 8.5, 6.

{art thou he that should come} The Messiah promised in the prophets, and expected by the Jews, Gen. 49.10. Isai. 35.4. Acts 26.6, 7.

V. 4. {again} G. πορευθέντες, as Luke 7.22, going, or returning show, &c. Which in effect is, whereas John has by you sent his message to me; tell him again from me those things which you do hear and see.

{those things} He does not answer John’s message otherwise than by his works done, whereof John’s messengers were eyewitnesses, that he might demonstrate himself to be the Lord’s Christ, by those marks which the prophets had foretold.

V. 5. {the blind receive sight} This is one of the marks which was foretold, Isaiah 35.5, 6. See John 10.25, 37, 38.

{the dead are raised} This they related to John, Luke 7.12, 18, whether they saw it, or heard it from some eyewitnesses.

{the poor have the gospel preached} Isaiah 61.1. Christ does not (as worldly princes use) bestow his favors on the eminent and great, but most commonly on the obscure, poor, and despised of the world, 1 Cor. 1.26. &c. In the prophecy it is, God sent me to preach good tydings, ענוים hanavim, to the meek: the meaning is, the poor in spirit, as chap. 5.3. Those who know themselves destitute of grace and true happiness thence ensuing.

V. 6. {whosoever shall not be offended in me} At my mean estate and sufferings, chap. 26.31. 1 Cor. 1.34, or at my familiarity with sinners, differing from John’s austere course, verse 18, 19. The Jews expecting a worldly king for their Messiah, glorious, rich and victorious, would not receive nor believe in him; because they were offended at the form of a servant and man of sorrows: and it seems by this part of Christ’s answer, that John’s disciples were offended at Christ, because he lived not apart from the multitude, nor in that external austerity of life, which they admired in their master, John Baptist, chap. 9.14, which Christ so secretly reprehends in them, that he might not shame them before the multitude, nor let them go away in their error. See note on Luke 7.23.

V. 7. {as they departed} Christ would not commend John before his disciples, lest they should still err in preferring him before Christ; or the people should think he flattered John before his disciples, in hope to ingratiate with him, who had so high authority in the people’s opinion: but after John’s disciples were gone, Luke 7.24, he commends him to the people, who now might possibly have too mean an opinion of him in respect of his imprisonment.

{into the wilderness} Of Judea, where John preached, chap. 3.1.

{a reed shaken with the wind} Why went you into the wilderness by such multitudes? Surely you would not have gone to see reeds that are shaken with the winds, or such other unconsiderable things, which the wilderness affords: and men in fine clothing you could hardly see there; they are usually in kings’ courts: nothing was there to be seen worth your labor, but only John, whom you then esteemed as a great prophet: and you have no reason to think more meanly of him now, in respect of his imprisonment: some by reed, understand an unconstant person: a reed, as the wind blows, bends this way or that way: but John was no such light person, but a true and constant servant of God, as in his unchangeable testimony concerning me, so in his life and doctrine.

V. 8. {a man clothed in soft raiment} In silk, or courtly apparel. See on verse 7. John was far from affecting any delicacy of clothing, or diet. See chap. 3.4. Hereby he intimates that the testimonies, which John formerly gave concerning him, could not be for favor of any: for, the prison in which he 27was now, might sufficiently testify, that he could not flatter kings or princes: and therefore notwithstanding his message, which was for his disciples’ sake; he changed not his testimony for all his bonds. See on Luke 7.25.

V. 9. {A Prophet} See on verse 7. A teacher of the truth. See Chapter 21.26, an holy and reverent doctor sent of God.

{more than a Prophet} A man preferred by God to an higher office, than any of the former prophets was — shewing him now present, who from the beginning was but typically foretold of, Clem. Alexandr. strom. l. 5, and Ireneus l. 3. c. 11. adventum vidit & demonstravit, he saw and demonstrated his coming, persuading many to believe in him; so that he & prophetae & Apostoli locum habuerit, had the office both of a prophet and apostle: it is the office of a prophet ventura praedicere, non autem demonstrare, to declare things to come, not to show them present, as John did, and was therein greater than a prophet, Gregor. hom. 6. in Evang.

V. 10. {Behold I send} See on chap. 3.1. Mal. 3.1.

{my messenger, &c.} He shows a reason why John was greater than the prophets: he was the harbinger designed by God to prepare the way of Christ, and the herald to proclaim him now come into the world, who is the King of his church. See Luke 1.15, 16, 17, 74, 75.

V. 11. {among them that were borne of women} He prefers John not only before the prophets, as verse 9, but also before all others that were born before him. Job 14.1, and 15.14, and 25.4.

{there hath not risen} Or been raised, as chap. 9.25. Luke 7.16. John 7.52. None greater than he has appeared among men. The sense is, God has not by his divine vocation prepared, designed, fitted and brought any more excellent of the sons of men, than John Baptist, to the ministry of prophet or apostle; the word ἐγείρω here used, is sometimes transitively put; as Luke 7.16, as also ἀνίστημι, Act. 3.22, προφήτην ὑμῖν ἀναστήσει a Prophet shall the Lord your God raise up to you. So Act. 2.30, as it were intimating a stirring up him, who of himself, had as little thought thereof, or ability thereto, as a sleeping or dead man, or as if the promise long before made to the fathers seemed to sleep, but now in the fullness of time, in his exhibition to Israel it was awakened, remembered, and performed.

{a greater than John} In dignity of office, and clearness and fullness of doctrine, in publishing the entire performance of all things foretold of Christ; as his death, resurrection, ascension, calling of the Gentiles, which John saw not.

{he that is least in the kingdom of heaven} The least in the ministry of the Gospel has a more excellent function, in regard of the clearness of doctrine to be taught by him. See Luke 7.28. John 1.29.

V. 12. {from the days of John} Luke 16.16. The scribes taught the people coldly before, but John has kindled in their hearts a fervent desire of hearing the Gospel.

{until now} This zeal lasts in them still, although John be cast into prison, and cannot now preach unto them.

{suffereth violence} Or, is gotten by force, as the Syriac expresses his βιάζεται: men run to hear the Gospel preached, as soldiers run upon a rich town besieged, to get the wealth thereof, Isaiah 60.4, 8, 11.

{and the violent} Only they, who with ardent affections, overcoming all that stands in their way, press into it, do, and shall attain possession thereof: the violent (says Ambros. in Luc. lib. 8) qui vim facit, vehementi studio properat: he that uses violence, hastens with vehement desire: the violent, or they that thrust on men, as in storming a town, one thrusts another, to get before him into it: so the people were so encouraged by John’s preaching to come to Christ, that every one was ambitious to come first.

V. 13. {prophesied until John} The things they foretold of Christ, and the types of him in the law, began to be fulfilled in the time of John, there needed now no more predictions, but a manifestation of the Messiah to Israel, which was John’s office to do, John 1.31.

V. 14. {If ye will receive it} If you can endure to have the truth told you.

{this is Elias} Mal. 4.5. This is he who should come in the spirit of Elias, Luke 1.17, not Elias himself, whom the Jews vainly expected, John 1.21. By this prophecy of Malachi he again shows the dignity of John Baptist, recalling to their minds (who had heard it) the word of the angel, Luke 1.17. This was Elias, not in person, but in office. See John 1.21.

V. 15. {he that hath ears} See on chap. 13.9. By this epiphonema he excites us to believe his doctrine (for to hear, is here put, for to believe) intimating, that although we all have external ears to hear, we are commonly deaf within: and this he speaks, as to make us consider our great defects herein, that we may pray the Lord to open our hearts and ears to attend unto his voice, that we may no longer be deaf with them that shall perish; aures cordis requirit, Greg. hom. 15. in Evang., he requires the ears of the heart.

V. 16. {But whereunto} Luke 7.31.

{this generation} The men of this age, as chap. 24.34.

{it is like unto children} An allusion to children’s sports, who find fault with the surliness of some of their companions, who would not comply with them in their pastimes, though they assayed all ways they could to allure them thereto; one while singing merry songs, otherwhile elogies, or sad funeral ditties. See verse 18, 19. See on Luke 7.32.

V. 17. {we have piped} He taxes the stupidity of hearers, moved neither with the gracious comity of Christ, nor the strict austerity of John, or those who went before him: with those who preached the gladsome tidings of salvation by faith, or the severity of the law, to answer God’s promises or threatenings with faith and repentance.

{but ye have not lamented} ἐκόψασθε, this word expresses the gesture of mourners, and those who are deeply affected at that they hear or see: κόπτειν, amongst other things, signifies to smite and strike the breast: and also to mourn, as chap. 24.30. So the penitent man smote his breast, Luke 18.13. So did the spectators of Christ’s passion, Luke 23.48.

V. 18. {neither eating nor drinking} He ate locusts and wild honey, chap. 3. The meaning is, he used a most hard and austere diet, far from the common use of other men, abstaining from feasts and luxury.

{he hath a devil} By whose assistance he can endure such hardship: because many of those who are possessed, will endure much more hardness than others ordinarily can, without much sense thereof: John’s austere course was so far from winning many of them, that it incensed them the more: they thought he hated mankind, as Satan does. Thus does malice turn all that to occasion of calumny and blasphemy, which God appointed for their conversion and salvation.

V. 19. {eating and drinking} In a more free use of the creatures, and graciously conversing with all sorts of men in a more familiar course of life: his way differed from John’s, but both came to the same end: but the Jews were censorious of both, being won by neither.

{a man gluttonous} Given to excess, and abuse of the creatures keeping company with men of loose life.

{wisdom is justified of her children} Though there be many that scoff at all means of grace, yet the wise counsel of God, Luk. 7.30, in calling sinners home by John’s austerity, and Christ’s familiarity, is approved (as Psal. 51.4. Rom. 3.4. Luk. 7.29) by the followers thereof, as Luk. 10.6, which he says, to show that neither Christ’s, nor John’s labors had been fruitless to the elect hearers, though (as it commonly comes to pass) the wicked grew worse thereby, and their judgment more heavy, by their contempt of God’s mercy offered them.

V. 20. {then began he} Calling to mind the malicious and invincible ingratitude of the Jews: and particularly of certain cities where himself had taught, and done great miracles. See Luk. 19.13.

{because they repented not} Not because they did not commend him and his preaching, but because they did not amend by it. For the end for which God showed his power in miracles, was to confirm the doctrine of the Gospel, repentance, amendment of life, faith in Christ, regeneration, &c. To which, when they were not persuaded, they did not make a right use of the power of God, in so many miracles evidently showed them, neither should they finally advantage them, but more aggravate their judgment. Chap. 7.22, 23. Luk. 13.26, 27.

V. 21. {wo unto thee Chorazin, &c.} These were cities upon the lake of Genezaret, where Christ conversed much, and taught often.

{Bethsaida} The city where Philip, Andrew and Peter dwelt. See John 1.44.

{the mighty works} The great miracles, in curing all diseases, &c. Which being joined to the doctrine which our Savior preached unto them, might have assured them that it was the word of God, and therefore they ought to have obeyed it, calling them to faith and repentance.

{in Tyre and Sidon} Cities of great traffic by the sea, and of very impious manners: therefore, as the prophets of old denounced miseries to come upon them, Isaiah 23.1. Ezek. 26, 27, 28. Amos 1.8, so does our Savior here pronounce a woe to them, and threaten great and fearful judgments: to Corazin and Bethsaida who were much more hard-hearted, and less apt to repentance than the impious Tyrians and Sidonians. Suidas says that Tyrus of old was a metropolis: these were ancient, great, populous, and rich cities of Phoenicia. Sidon fell into the lot of the tribe of Asher, who yet possessed it not, because (says Jerom de loc. Hebraic.) they were not able to beat them out: so says he, Tyrus in tribu Nephtalim.

{In sackcloth and ashes} Repenting and manifesting their repentance by such outward signs of humiliation, as of old, and then were in use, with those who repented and humbled themselves for the diversion of any imminent or threatened judgments; and that not only among the Jews; but also among the Gentiles, Job 42.6. Jonah 3.6. Hester 4.1. Jer. 6.26. Lam. 2.10. The meaning is, that those miracles might have been sufficient, to have overcome their malice, and moved them to repentance; which the Jews had seen done, and profited not by them.

V. 22. {it shall be more tolerable} As there are diversities of punishments in hell appointed for impenitent sinners; so you, that have refused the Gospel, shall at the day of judgment, be 28more freely handled, than they that never heard it, though they lived more profanely than you do, Heb. 2.2, 3, and 10.28, 29. So he teaches here: 1. That there shall be a future judgment, chap. 25.31. &c. Act. 17. 2. That it shall be at the resurrection. 3. That as there are degrees of sins, so shall there be of punishment to the damned. 4. That the heaviest punishment shall be to those impenitent sinners, on whom God had bestowed the largest means of conversion, and would not be reclaimed. See 2 Pet. 2.21.

V. 23. {which art exalted unto heaven} By my abode in you, frequent preaching and great miracles wrought. It was a marvelous dignity that Christ the Son of the living God, and King of kings, would among them auspicate his kingdom, chap. 4.13, so that it was honored with the name of his city, chap. 9.1, that he vouchsafed to make it illustrious by many divine and eminent miracles.

{brought down to hell} ἕως ᾅδου, עדמא לשיול, unto the pit or grave, Syr. See note on Luke 16.23, and Act. 2.27. שאול sheol with the Hebrew signifies the grave, which the Greeks give by ᾅδης, as Psal. 16. So Gen. 37. I shall go down to my son mourning, εἰς ᾅδου, into the grave: the same word is also taken for Hell, the place of the damned, Luke 16.23. Speaking here of the glory of Capernaum, he says, it was lifted up to heaven, (that is, very highly exalted in dignity and privileges, as also in her own opinion) and speaking of her ingratitude, he presently says, that she should be thrust down to hell, that is, your glory shall depart, you shall be destroyed and ruined, you shall be afflicted with extreme and pitiless ignominy (which probably came to pass, when the Romans destroyed and wasted the rest of Galilee) and you shall at last be damned in hell, who contemn so great means of salvation brought home to you.

{in Sodom} Which was so wicked, that it was destroyed by fire from heaven, that sad monument of God’s just indignation against sins and sinners: see Gen. 19.24. 2 Pet. 2.6. super impium populum Gehennam misit è Coelo, Salvian de gub. Dei. lib. 1. He sent upon an impious people, hell from heaven: that is, showers of fire and brimstone, wherewith the damned shall be tormented, Psal. 11.6. Isa. 30.33. Rev. 19.20, and 20.10, and 21.8.

{it would have remained} The Sodomites would not have been so wicked, as to bring that judgment on themselves: either we must understand this with relation to man’s apprehension and sense, considering only second causes; as if it were said, in man’s reason so great miracles would have converted them, though grievous sinners, and so God would have spared them, as he did Nineveh: or he regarded his own omniscience, as God, foreseeing and certainly foreknowing what effect every cause shall and will work in subjecto determinato, or the particular subject: and if any ask, if God, who cannot be deceived, did indeed foresee, that Sodom and Gomorrah would have repented? If he had given them as much means, as he did other sinful cities; why did he not give them, so that they might repent? We must know, that God being debtor to no man, both mercifully gives the means and the effect to repentance, amendment and salvation where he pleases (Rom. 9.18, 21), and justly denies the means, or the effect thereof, where he will execute his justice, and not show mercy, as Augustine says (ep. 107) to Vitalis; Scimus eis quibus datur misericordia Dei gratuita dari: Scimus eis quibus non datur, justo judicio Dei non dari; we know that to those to whom it is given, it is given by the free mercy of God: we know that to those to whom it is not given, it is, by the just judgment of God, not given: in this particular the Sodomites were grievous sinners, Gen. 13.13. Gen. 18.20, so that their sin is said to have cried to God: indeed, God had given them a righteous Lot, whose example might have been to them a lively doctrine to have restrained them from such impiety: but their wicked conversation vexed his righteous soul, 2 Pet. 2.8. They being nothing amended, but left more unexcusable hereby: therefore it was an evident justice of God, not to give them more means of grace, who had buried that talent of the light of natural reason which they had received.

V. 24. {it shall be more tolerable} See on verse 22. It shall be more easy damnation to the Sodomites in the world to come (though the righteous God made them examples of his indignation against such sins for future times, 2 Pet. 2.6) not because the Sodomites were less sinners than the Capernaïtes, but because the Capernaïtes despised, or neglected greater knowledge and means of salvation than was offered, or afforded the Sodomites. Consider well you whom it now concerns, what damnation awaits the neglecters of the Gospel, and the administration thereof.

V. 25. {at that time} This is said to be when the 70 were returned, and had told our Savior what good success they had, Luke 10.17, 21.

{Jesus answered} To the report of the 70 disciples; or answering is put for the beginning of a speech, as often in Scripture.

{I thank thee} Or, I confesse unto thee; ἐξομολογοῦμαι, imports either, or I acknowledge before thee, so ידה jadah in Hiphil, signifies among the Hebrews; projecit, seu emisit vocem, liberè fassus est, or confessus est, Psal. 118.1. &c. Confession, and free acknowledgment of God’s mercy, is a praising and thanking him for the same.

{these things} The mysteries of your kingdom.

{and prudent} From the scribes, Pharisees, and worldly wise men.

{and hast revealed them} By my ministry, and those whom I have sent to teach.

{unto babes} Νηπίοις, to simple men and women, who know no more in such things, than children do in worldly affairs. (See Clem. Alex. Paedag. l. 1. c. 1.) That which the Hebrew expresses by פתי Psal. 19.8, and 116.6, in both which places the 70 give it νήπια and Prov. 1.4, 22. & 8.5. & 14.15: (which Symmachus gives νηπίοις) they render by ἀκάκοις, harmless persons: but Prov. 1.32, the 70 give the same word νηπίους: which Greek word is used sometimes to express young brutes, plants, or that which has small strength, as an infant: what these here mean may be gathered, chapter 18.3. Rom. 16.19. 1 Cor. 14.20.

V. 26. {even so} Ναί, yea, Syr. אין, etiam, certè, profectò, yea, surely, truly.

{for so it seemed good} God’s pleasure being known, we must rest satisfied; there needs no other reason, where he will have it so; because his judgments are ever just, though many times unknown to us: and he is Lord of heaven and earth, and may do what he will with his own. Here we see that of Prosper de vocat. Gent. l. 1. c. 24, to be true, Ex Deo esse principium, & profectum, consummationemque, &c. That the beginning, advancement, and consummation of our salvation is of God.

V. 27. {all things} Joh. 3.35. Not only persons, but things; so great is the power of Christ. See chap. 28.18. Others understand it of the knowledge of those mysteries spoken of here, 2.25.

{are delivered} Christ then, as man, had not this power and knowledge of himself.

{no man knoweth the Son} His divine nature, and eternal generation: or, no man knows what he is to do, or suffer, but the Father, who has designed him to both.

{neither knoweth any man} John 6.46.

{the Father} That is his essence, or divine substance: or how he will have the calling of the Jews, or Gentiles to embrace the Gospel, to be dispensed or disposed: the prophets saw but little hereof, 1 Pet. 1.10, 11, 12.

{to whomsoever the Son will reveal him} None else can know, nor can any know any further than Christ will reveal him. chap. 13.11. Mark 4.11. Luke 8.10. 1 Cor. 2.7. Eph. 3.5. Col. 1.26. Joh. 1.18. Joh. 4.12. 1 Tim. 6.16.

V. 28. {Come unto me} It seems an allusion to Isaiah 55.1, where God calls all that spiritually thirst to him, with promise freely to refresh them: the meaning is trust in me, you that are troubled in conscience for sin, and I will bring you to true rest, God’s favor, which by other means you can never obtain: he calls them who alone can give both will and ability to come: as Ambrose says, l. 7. ep. 54. Syricio, he gives strength to those that follow him, so that the nearer you are to virtue, the stronger shall you be: observe here, 1. Whom he invites, all the laboring and heavy laden; 2. To what, I will give you rest: 3. With what condition; that they submit to the just and easy yoke of Christ.

{all ye that labour} Or are ill at ease; Christ calls all to faith and repentance, excluding none that are thereto prepared by a deep sense of the intolerable burden of their sin.

{and are heavy laden} With the sense of your sins, and a guilty conscience, of all burdens in this world, the most importable, Prov. 18.14. The more heavy we feel our sins, the nearer we are to God’s mercy to relieve us. See Psal. 38.4.

{I will give you rest} Peace of conscience, in the free remission of guilt and punishment, the assurance thereof, and freedom from the servitude of sin. Rom. 6.14.

V. 29. {take my yoke upon you} Obeying my commandments.

{learn of me, for I am meek} Imitate me in meekness and humility: which you will do if you love Christ: for as Chrysostom says, you love not him whom you will not imitate, and him whom you will not follow, you do but feign to love.

{ye shall find rest} Jer. 6.16. Your sins remitted, you shall have peace of conscience, in which your souls shall rest assured of God’s mercy and your salvation in me; and so shall you being discharged of the heavy burden of your sins, which shall not be imputed to you to condemnation, find rest to your souls. See Rom. 5.1. & Rom. 8.1, 2.

{unto your souls} Your outward man may be exercised with many troubles, but you shall have inward peace.

V. 30. {my yoke is easy} That which I command you is good for you and easy. See John 15.12.

{my burden is light} The word φορτίον, primarily signifies the freight or ballast of a ship, which glides through the waves, as if it had no burden, and indeed cannot go safe without ballast: now the regenerate consent to the law of God, Rom. 7.22, and therefore it is not grievous to them, 1 John 5.3. Not through any strength or will of their own, but by the free grace of God, who gives faith Ephes. 2.8, love, patience, perseverance, and all those things which they have need of, for the accomplishment of their salvation: the burden of Pharisaical 29traditions was heavy, chap. 23.4, and of oppressors, Isaiah 9.4, and 10.27. Hos. 8.10. The law was a burden, which neither we nor our fathers were able to bear (said Peter, Acts 15.10). It was figured in Moses’ hand, Exod. 17.12. Moses’ hands were heavy. Lex manus graves habuit, Gregor. hom. 33 in Evang. The law had heavy hands, which struck sinners with a heavy judgment: but Christ’s burden is light, who requires only of us, that which is best for us: as to love, fear, and obey him, in which there is true happiness, out of which there can be none: he exacts of us only faith, charity, sobriety, mercy, sanctity, all which (says Salvian l. 7 de gub. Dei) non onerant nos sed ornant: do not burden, but adorn us: he commands his to believe in him, that they may be saved, John 14.1. John 3.16; that they love one another, John 13.34,35. John 15.12. What easier burden than love? What sweeter yoke than that which God’s love makes easy? Every commandment of God is easy to him, who loves; because God is with him, and sheds abroad his love in his heart, that he may cheerfully and willingly obey him: as Prosper notes after Augustine, he that does anything only out of fear, servilely does it: nor is he a friend of the right, who if it could be, had rather not have that which is right commanded. Christ requires (to make us blessed) that at least we do hunger and thirst for righteousness, that is, that we have a will to be holy. Vide si labor est, ubi velle satis est, Augustine, ep. 45. See whether that be a labor, where ’tis enough to be but willing.

CHAPTER 12

Verse 1. {Jesus went on the sabbath day} Mark 2.23. Luke 6.1. שבתון (of שבת, shabbath of shabath, cessavit, quievit) signifies a rest, or cessation; as God rested the seventh day from his work of creation, Gen. 2.2, sanctified and enjoined the same for a weekly seventh-day rest, Exod. 20.10, and 35.2,3. So it signifies the Lord’s day, wherein we are to keep a holy rest from all servile work. Secondly, all other solemn festival days, enjoined by the Levitical law to be kept holy, and set apart from all servile work, were called שבתון Shabbathon, Levit. 23.24,39. Sabbathum. 70. ἀνάπαυσις. So Ezek. 20.21, they polluted שבתותי Shabbethothai, my sabbaths, that is, my appointed feasts: so Col. 2.16, these are called Sabbaths, that is, such rests as were appointed some day of the week to be kept holy, by the ceremonial, not the moral law: for these feasts were appointed by a positive law, only for the time that the Levitical law and priesthood lasted; sometimes this word imports the whole week, as Luke 18.12.

{began to pluck the ears of corn} Which was lawful for them to do, Deut. 23.25, though in another man’s field.

V. 2. {when the Pharisees saw it} Who commonly went along with the multitudes which followed Christ, not with any intention to learn of Christ, but to observe all that he did, or said, that they might cavil and calumniate: as here, it seems they watched for the same purpose: and vainly thought, they had now found a just occasion to accuse him of the breach of God’s laws.

{thy disciples} It is your fault who teach them no better, or suffer them in your presence to do these things; he that connives at others’ sins, makes them his own; they so blame the disciples, that they might cast some impious aspersions on their Master, concerning breach of God’s law, though never so far from the mind of the lawgiver.

{which is not lawful} Because dressing of meat on the Sabbath was forbidden in the wilderness, Exod. 16.23, in regard of the Manna (their then present food) which was forbidden to be gathered on the Sabbath; they conceived that the very plucking, and rubbing of the ears was also unlawful, and a servile work forbidden, Lev. 23.7: and a capital crime, at that Num. 15.23. Thus hypocrites are over-scrupulous in the smallest, but careless in the greatest matters of the law, as charity and equity, as if they were of no consequence.

V. 3. {have ye not read} You that glory in the knowledge of the Scriptures, consider what the man after God’s own heart (1 Sam. 13.14) did in case of necessity; if he have read this, you might here have found that which might free you from this error.

{what David did} 1 Sam. 21.6. You must either blame your patriarch David, or free my disciples.

{and they that were with him} David then had some attending on him in his flight, though he be said to come alone to the priest, 1 Sam. 21.1. It seems they stayed for him in some place nigh, and he brought of the showbread thither to them. See 1 Sam. 21.5. For he being loath then to be seen in Nob, went alone to the tabernacle that so, little or no notice might be taken of him, and that he might have the better convenience to confer privately with the priest.

V. 4. {the shewbread} τοὺς ἄρτους τῆς προθέσεως, as if we should say bread of apposition, or setting before: Syr. ולחמא דפתורה דמריא velachema dephathureh demorio. The bread of the Lord’s table: the Hebr. called it, לחם פנים, lechem phanim, bread of faces, or presence, Exod. 25.30, because it stood before the Lord all the week, upon the golden table appointed for that service, Levit. 24.8,9, and placed in the foremost part of the tabernacle, to the north side, next after the holy of holies: there was none other use thereof, but to be furnished with twelve loaves or cakes: some say, that thereby the twelve tribes of Israel might testify and acknowledge, that God did perpetually feed them, and prepare a table for them, or to mind them of the poor: these loaves were made of two tenths of an Ephah, or bushel of fine flour, and were set, by six in a row, upon this golden, or pure table before the Lord: the old bread which had stood there all the week, was taken away, and eaten by the priests, Levit. 24.5,6, and new set in the place every Sabbath day; because they were ever set before the Lord, they were called panes propositionis, and לחם התמיד lechem hattamid, perpetual bread, which we call showbread, because these loaves did ever show, or present themselves to the Lord upon that table instead of Israel; for as the Ark signified the presence of the Lord in his Church, so this table with the twelve loaves, signified the multitude of the faithful, presented unto him in his Church, under his view, care, and providence, continually serving in his presence; and lastly, his continual feeding them with the bread of life, Christ. See John 6.32. Eph. 5.2.

{which was not lawful for him to eat} According to the letter of the law: but according to the intent thereof, it was lawful.

{neither for them which were with him} It appears hence, that they did eat of the showbread, as well as David: and this is added, lest the Pharisees might think, that David might do it by some extraordinary warrant, being a prophet: they that were with him were no prophets, yet they also did eat it, and are not blamed, because it was in a case of necessity, to which ceremonial laws must yield.

{but only for the priests} Exod. 29.32,33. Lev. 8.31, and 24.9.

V. 5. {in the law?} In the ceremonial law ordained in Mount Sinai. Numb. 28.6,9.

{the priests in the temple profane the sabbath} That is, in your sense, who judge any labor on the Sabbath to be profanation of the law: but there are Sabbath-days works; therefore the priests labor bodily, killing cattle for sacrifices on that day, and that in the court of the temple, and yet sin not, because this was their duty enjoined them by God.

{are blameless} Such as you have no cause to complain of; blameless, not only by mercy or connivance, but according to the law. So the Greek word ἀναίτιοι signifies unreprovable, or without crime: they do not violate the Sabbath, because they do that which appertains to the service of God: some note, that the Fathers, though rigid observers of the Sabbath; yet held this maxim, that necessity, or danger of life put by the Sabbath: that is, in case of necessity, there was no breach of the Sabbath, neither was necessary labor therein, any servile work. See Tremel. note on this place.

V. 6. {one greater than the temple} More holy, more excellent; Christ the Lord of the temple, ἡ ἀλήθεια οὐχ ὁ τύπος, Chrysost. hom. 40 in Matth. 12, the truth, not the type only, which preceded in the priest: if they were blameless, though they cut wood, kindled fires, slew beasts, and sacrificed on the Sabbath day, because all this was subordinate to the service of the temple, how much more are my disciples in doing that which enables them to attend on me in a greater business than sacrifices. That is, propagation of the Gospel of Christ, who alone can save us, which the law, and sacrifices therein appointed, could never do. Rom. 8.3. Heb. 10.4.

V. 7. {I will have mercy} See on Hos. 6.6, and chap. 9.13. God prefers relieving man’s necessities, before the performance of his own external service: so he concludes works of mercy to be Sabbath-days works and no profanations.

V. 8. {for the Son of man} I who am the Lord of the Sabbath, declare, that the Sabbath which was appointed for man, must yield to man’s safety and welfare; especially when either of them are in jeopardy, Mark 2.27,28. Hereto it is observable, which Athanasius To. 1 de semente, and others note, that Christ wrought his most illustrious miracles on the Sabbath days, not breaking the law, or introducing any new thing therein, as Tertul. advers. Marcion. l. 4 c. 11 excellently notes; for (says he) he here fulfilled the law, while he interprets the condition hereof, while he does those things which the law excepted from the Sabbath day’s rest, while he makes the Sabbath day itself (by God’s blessing holy from the beginning) more holy by his doing good thereon.

V. 9. {when he was departed thence} Out of those cornfields mentioned, verse 1. Mark 3.1. Luke 6.6, or from the place where the Pharisees calumniated him by those words, verse 2, thy disciples do that which is not lawful to do, &c.

{he went into their synagogue} See on chap. 11.1. On another Sabbath he went into the synagogue of the same town, Luke 6.6.

V. 10. {his hand withered} His right hand, Luke 6.6, the want whereof made his condition more calamitous.

{they asked him} They stay not till Christ had done this miracle; but by their speech, first put him upon it, that they might pick a quarrel with him.

V. 11. {what man shall there be among you} Will any of you that are so strict for the Sabbath, let a sheep perish thereon for want of help?

V. 12. {a man better than a sheep} All creatures on earth were 30made for man, it were therefore a shame to save a sheep, and suffer a man to perish: it is lawful by your own tradition and practice, to save a beast on the Sabbath day, and should not I heal on the Sabbath?

{it is lawful to do well, &c.} Legal ceremonies ought not to hinder works of charity: Nulla necessitas major est charitate, Jerem. l. 1 ep. 37, Chromatio, there is no necessity greater than charity.

V. 13. {Stretch forth thy hand} That withered hand: he commanded, and withal gave him ability so to do; by healing it on an instant, without which he could not have stretched it out: so when God gives us strength to do what he commands us, it is our duty, but his grace and mercy that we can in some good measure do it.

{it was restored whole} So Christ showed his divine power, as in many other like miracles.

{as the other} Which was sound and well.

V. 14. {held a council} The Pharisees went out of the synagogue, leaving the multitude, before whom they durst not for shame calumniate him, for this work of divine power and mercy: and took counsel to destroy Christ.

{how they might destroy him} Here appears the invincible malice of these adversaries: he healed all their infirmities and diseases, and they consult how to destroy him: to them belonged that which Moses said, Deut. 32.5,6, they are a perverse and crooked generation: do ye thus requite the Lord, O foolish people and unwise? The wicked so abuse the mercies of God, that even the good which he does for them makes them worse.

V. 15. {when Jesus knew it} By his divine knowledge.

{he withdrew himself} Though he could by his power have defended himself against all their attempts, yet he would deport himself as man, and by ordinary means keep out of their hands, till his time of suffering came. See Joh. 4.1,3.

{great multitudes followed him} The multitude, whom in their pride of heart the Pharisees contemned, as ignorant, and impious (John 7.49), were more sensible of God’s mercy than they; and therefore followed him withdrawing himself: they envied not his glory: consider what a dangerous thing envy is.

{he healed them all} That had need of healing, and desired it. See chap. 4.23. Mark 3.10. The malice of some shall not overcome and intercept his mercy toward others.

V. 16. {that they should not make him known} Lest the Pharisees, should find him, and endeavor to destroy him before the appointed time, or till after his resurrection, as chap. 17.9. See also ch. 8.4.

V. 17. {spoken by the prophet} Isaiah 42.1. See notes on that place: how little reason the Jews had, to expect a victorious, pompous, and externally glorious Messiah, the prophets by whom the Lord promised him to the fathers, evidently make it appear, they describing him to be a peaceable, meek, and humble person, so far from contention, quarreling, oppressing, or injuring of any that he was the man of sorrows. Isai. 53. Not so much as requiting injuries, with any clamor or complaint, but doing good to all, healing his enemies. Luke 22.51. Praying for them. Luke 23.34.

V. 18. {whom I have chosen} To be a Savior of the word. See Hebrews 5.5.

{my beloved, &c.} Chap. 3.17.

{I will put my spirit upon him} Isaiah 11.2, and 61.1. John 3.34. Coloss. 2.9.

{judgment to the Gentiles} ἔθνεσιν, by judgment he means the true worship, preaching of the Gospel, the doctrine of salvation by Christ: by Gentiles, the people which were not of the Jews, such were the Galileans and Tyrians now present, such are we. So was the prophecy then in part fulfilled: also hereby may be meant a settled estate of the Gospel, because Christ was to preach (as here by himself to these Gentiles, so by his Apostles the word) the truth of the Gospel, whereby to cast out superstition; which thing, wherever it is done, the Lord does reign and judge there.

V. 19. {shall not strive} He shall do his office meekly and humbly, and not manage his spiritual kingdom by violence, nor unnecessarily contest with the Pharisees, who consulted how to destroy him, verse 14. He shall not strive with violence, vociferations and clamor, as those, who having a bad cause in hand, think to make it good, by importunity and railing.

{nor cry} As men enraged, Ephes. 4.31: as those, who do all by tumultuous outcries. See John 18.40.

{his voice in the streets} As those who clamor in the ears of the people abroad and in public, for vain ostentation, and to be heard of men, out of the house where they teach or pray; but shall teach the Gospel with all meekness and modesty.

V. 20. {a bruised reed} By these two similitudes are described Christ’s gracious clemency in dealing with the most infirm; as those who had only a desire of grace, and some slender beginnings of conversion and faith, as many in this multitude following him, seemed to have: the meaning also may further be, that he shall not condemn such as labor under the burden of sin, but rather quiet their consciences, chap. 11.28,29. Ezek. 34.16.

{smoking flax} Alluding to the wick of a candle put out, that only smokes and gives no light, or very obscurely burning, it seems to be a proverbial manner of speaking among the vulgar: Christ would here show, that he will not extinguish, or cast away the weakest and slenderest measure of grace in any, but foment and cherish it to salvation; as it were distilling and secretly infusing oil into the lamp, the spirit of illumination into the infirm soul: of which clemency of our Savior we have daily experience, who spares us, and follows us continually with new accessions of grace, who have in ourselves a very obscure measure of knowledge and strength to do good, but as a bruised reed.

{judgment unto victory} Till he shall bring under, or confound all his enemies, and until the truth of the Gospel do prevail and overcome, throwing down principality and powers of darkness, in the Hebrew it is לאמת Leemeth, to truth, such shall the Gospel be acknowledged, in spite of all powerful enemies; though this victory cannot be achieved without hard and dangerous conflicts, the restless adversary doing all the mischief he possibly can, to oppose and overthrow it. See Rev. 12.7,13.15,17.

V. 21. {in his name} In him, when they know him aright, lest any should think that this appertained to the Jews only, he names the Gentiles to be converted, and to believe in Christ: in citing this prophecy, the Evangelist like a faithful interpreter, gives the full sense, though he omit some words less pertinent to his purpose; or vary others, as they best might serve to express the matter which he historifies.

V. 22. {was brought unto him} Luke 11.14. Very like it is, that he was made blind and dumb by the devil that possessed him. See on chap. 9.32. And now he was brought unto Christ by some friends; when he had in his recess and withdrawing from the people, showed himself to be the Messiah, by healing many.

V. 23. {all the people were amazed} The word and works of Christ have variable effects, as hearers and spectators, these admire the power and goodness of God, but the Pharisees blaspheme.

{is not this the son of David?} The Messiah. See on chap. 9.27.

V. 24. {when the Pharisees heard it} Chap. 9.34.

{this fellow} This man; so it is likely they might here call Christ in contempt, not vouchsafing so much as to name him; though οὗτος among the Greeks, did not always import contempt of the person to which it related: but sometimes it was a note of honor and eminency.

{By Beelzebub} See on chap. 9.34, and on Luke 11.15.

V. 25. {Jesus knew their thoughts} They are charged in the foregoing verse to have said so, what need Christ then know their thoughts? The answer may be that they said it in their hearts only; or that he knew it the same way, by which he knows men’s thoughts without any man’s relation, though as man he heard it not himself.

{every kingdom divided} As division overthrows houses, cities and kingdoms; so must it destroy Satan’s kingdom: if one devil should give power to men to cast out another. See Luke 11.17.

V. 27. {by whom do your children cast them out?} Some understand this of the Apostles, who were Jews: others of exorcists among them, Act. 19.13. Others of such Jews as did by Christ’s name cast out devils, but did not follow Christ, as Mark 9.38. Luke 9.49. Yet none of these were blamed by the Jews: why then should Christ be so taxed? The first interpretation is most probable.

V. 28. {by the Spirit of God} By power from God.

{the kingdom of God} The kingdom of the promised Messiah under the New Testament. See Luke 11.20.

V. 29. {or else how can, &c.} If God’s powerful kingdom were not come among you, how could so many devils be cast out? They are strong, and will not be driven out of possession by any, but a stronger hand.

V. 30. {he that is not with me, is against me} As in war, he that fights not for his prince, is an enemy: and as they which are to gather in their master’s harvest, if they neglect it, are scatterers and destroyers; so they that will not defend me against blasphemies (wherein they can) betray my cause and are enemies.

V. 31. {wherefore I say unto you} He speaks this to show, that either the Pharisees had committed this sin, or to warn men to take heed of it, by them who had come near unto it.

{all manner of sin} Great and small. Mark 3.28. Luke 12.10. John 5.16.

{shall be forgiven unto men} To some men, or any sin else may be forgiven.

{blaspheme against the Holy Ghost} This is conceived to be a malicious opposing the truth of the Gospel, made known to us by the Holy Ghost, joined with persecution of those that profess it, (and that merely because they do so) with final impenitency: See August. Macedonio ep. 50 paulo ante finem, and Augustin. in Evang. Matth. serm. 11 post init.

V. 32. {against the Son of man} Against Christ by way of disgrace as he is man, or against any man; for it is a grievous sin, to calumniate or wrong any man, yet pardonable: but to sin with so high a hand, as verse 31, against God himself, as has been said, is unpardonable, Numb. 15.30. Heb. 10.29.

{neither in this world, nor in the world to come} That is, never: but shall be punished both here, and in the life to come, Mark 3.29. 1 John 5.16.

V. 33. {Either make the tree good} Either confess that I am good, because you see me cast out devils, and good, or else convince me of any evil action, before you prejudicate my person; or either bring forth good fruits, that you may appear to be good; or else confess yourselves to be evil, as indeed you are: be what you seem, or seem as you are.

{tree is known by his fruit} So must you and I, by our words and actions.

V. 34. {O generation of Vipers} See on chap. 3.7.

{how can ye, being evil, speak good things?} Hypocrites will speak good things to deceive men: yet sometimes the evil of their hearts breaks out into their tongues; let your heart agree with your tongue.

{for out of the abundance, &c.} Luke 6.45. The heart is the fountain of words and actions; according to the veins and quality thereof, the words do commonly relish.

V. 35. {a good man} A man of a sanctified heart and affection, will speak to God’s honor and edification of others, Psalm 37.30,31, but a wicked man’s heart (like the unhealed waters of Jericho, 2 King. 2.19) sends out only streams of death and barrenness.

{the treasure} That is, the abundance, and indeficient store, of the Spirit of sanctification. See John 7.38,39.

V. 36. {every idle word} Every vain word, as Ephes. 5.6, or of every false word: much more then for every injurious calumny, profanation and blasphemy.

{give account} A metaphor from accountants, as Rom. 14.12. Phil. 4.17. Eccles. 12.14. We have need therefore to set a careful watch before the doors of our lips; it is a good advice of Jerom. ep. 22 lib. 2. Consider long what you must speak, and being yet silent, take heed you speak nothing to be repented of; let your thoughts ponder words, et linguae officium animi libra dispenset: and let the balance of your mind weigh out the task of your tongue.

V. 37. {for by thy words, &c.} See Luke 19.22. This also seems a proverbial and vulgar manner of speaking, that every man should be condemned or justified by his own mouth, or words thereof; but Christ here uses it to a different sense; to show, that perverse words, as being interpreters, otherwise of the secret malice of the heart, should be enough to condemn them; it relates to that he said before: idle talk condemns men of levity of mind: so in all other sins of the heart expressed by words.

{and} Or, as, Exod. 21.15,17. Num. 30.4,5,6.

V. 38. {then certain of the Scribes} Chapter 16.1. Luke 11.29. These would pretend a willingness to believe, might they but be satisfied, and convinced with such a sign as they required, Luke 11.16.

{a sign from thee} A miracle, or sign from heaven, that we may be ascertained that God has sent you to teach us, chap. 16.1. John 6.30,31. For they had seen many miraculously healed, but yet could not believe, or would not acknowledge the hand and power of God therein.

V. 39. {adulterous generation} A bastardly brood, Hos. 1.2, no true children of Abraham, John 8.39, because so much degenerate from his faith and sanctity. See on chapter 16.4. He notes their vain confidence in being the posterity of Abraham, in such their defection from the love and true worship of God.

{no sign be given unto it} No sign shall be given them now at their request, but afterward, one shall be given them in the death and resurrection of Christ, which shall be to the shame and confusion of unbelievers.

{the sign of the prophet Jonas} Whose lying so long in the whale’s belly, was a type of Christ’s burial, or such a miracle as was wrought upon Jonas.

V. 40. {For as Jonas} Jonas 1.17.

{the Son of man be three days} Some part of three days; for he was buried towards the end of the sixth day, lay in the grave the whole seventh day, and rose not again until about the dawning of the first day of the week, of which the night was a part; so Hierom. in Jon. 2.1 says, that συνεκδοχικῶς, synecdochically, a part is put for the whole.

{in the heart} Within the body of the earth, ἐν τῇ καρδίᾳ, in the heart; so the Hebrews say לבב ימים, lebab iammim, Ezek. 28.2, the heart of the sea, Jonah 2.4. 70. βάθη καρδίας θαλάσσης, the midst of the seas, or the deeps, so Deut. 4.11. לב השמים, lev bashamaim, the heart of heaven. 70. ἕως τοῦ οὐρανοῦ, up to heaven. Targ. עד צית שמיא, ad summitatem coeli. Exod. 4.14. בלבו, belibbo. 70. ἐν ἑαυτῷ, within himself. And so Hilary interprets this ἐν καρδίᾳ, interiora terrae, and Mark 2.6, ἐν καρδίαις αὐτῶν, the Syriac gives there, verse 8, according to the Greek, ἐν ἑαυτοῖς, בנפשהון, benaphshehun, in their souls, or within themselves, or among themselves: so does it among other things import the midst, or the inward part of the earth: so was Christ’s body being buried within the earth, that is, in the grave.

V. 41. {shall rise in judgment} Alluding to the manner of human courts of judicature; in which witnesses are said to arise, or stand up, to give in witness or evidence, Deut. 19.15,16. Mark 14.57. Acts 6.13. The very example of the Ninevites, in the day of judgment, shall be an argument of condemnation to the obstinate Jews.

{this generation} See on chap. 11.16.

{shall condemn it} Shall cause it to be condemned, as being against the men thereof an argument of condemnation.

{because they repented} Jon. 3.5. They repented at Jonas’ preaching, who was but a prophet, a mere infirm man; but the Jews would not repent at the preaching of Christ, God and man.

V. 42. {The Queen of the South} 1 Kings 10.1. The Queen of Sheba, whose nation bare south from Jerusalem, and the land of Israel.

{shall rise up, &c.} See on verse 41.

{from the uttermost parts of the earth} For Sheba was in the utmost parts of Arabia the Happy: and on the mouth or entrance of the Arabian Sea. Jerem. 50.26. And in those times there was not much more of those parts of the world discovered unto them, so that they knew no more beyond that.

{to hear the wisdom of Solomon} In things natural and human, 1 Kings 10.3, whereas here is another manner of wisdom, that is, unto salvation. 2 Tim. 3.16.

V. 43. {When the unclean spirit} Luke 11.24. He could as easily have said, The devil will more and more violently carry you into greater sins, until at last he destroy you: but he uses this parabolical admonition, that the penitent might learn caution, and the rest be less exasperated against him.

{walketh through dry places} The devil is compared here to a man cast out of his dwelling, and finding no contentment in dry places, and deserts, incommodious for habitation.

{seeking rest} That is, a place to settle in. Truly and properly, the devil’s rest, is in unrest, disquietness, and in doing all the mischief he may; there is no rest to the wicked: they are like the troubled sea, when it cannot rest: you may easily know, whose influence governs those restless spirits, whose sleep departs from them, except they cause some to fall: except they do some mischief, Prov. 4.16.

{and findeth none} For he rests not, except where he can do some mischief: he is like a malecontented exile, so long as he cannot infest man.

V. 44. {I will return} When he finds not some more wicked heart, or some others to pervert to their destruction, he advises with himself, how he may make them more impious and damnable whom he has already corrupted, and set in the way to hell and damnation.

{into my house} Here appears the miserable condition of the wicked, however great, glorious, or happy they appear to the sense of the world; they are but the devil’s houses, wherein he claims and holds a perpetual interest, yea, though he sometimes permit them to some more sober fits and appearances of repentance and amendment, as he did Pharaoh, Ahab, &c.

{findeth it empty} And none to hinder his reentering. Continuing in this allegory, he shows their desperate condition who are not guided by the good Spirit of God: they are ever ready, on all occasions, (as in study of revenge, anger, &c. Ephes. 4.26,27, envy, James 3.15, and in incentives to intemperance, lust, &c.) to entertain the devil in their hearts; in that they desire to serve him, by doing more evil than possibly they can, or dare do: that which he says in the following words, further expresses this:

{swept and garnished} Either by some formal repentance, or secure, void of all fear of God, living in pleasure, for this is Satan’s garnishing, whereby the sinner is made ready for him to entertain him again.

V. 45. {then goeth he} Finding not the means to do mischief to others, which he desired and expected he repossesses himself of that heart he had before, by carrying the sinner into some more desperate and damnable condition than before he was in.

{seven other spirits} That is many, as Revel. 1.4. Seven a definite number is put for an indefinite.

{more wicked than himself} To keep the more secure possession, and do the more mischief there.

{and the last state, &c.} See Hebrews 6.4, and 10.26. 2 Peter 2.20.

{to this wicked generation} Which seeks a sign, verse 38, the Jews having been in some sort freed from Satan’s dominion, by Christ’s abode among them, his doctrine and miracles: so that being now willing to destroy Christ, and to entertain Satan again, he intimates that they should be like a repossessed man, tenfold more children of the devil, than before: consider here the inevitable danger, that you relapse and turn again to the filthy vomit of your old sins.

V. 46. {while he yet talked to the people} This shows a reason, 32why he would not presently go to his mother and brethren; because they came unseasonably to interrupt him in his Father’s work. See Luke 2.49.

{behold his mother} Mark 3.31. Luke 8.20.

{and his brethren} His kinsmen, (as Gen. 13.8. See 13.55) where four of them are mentioned, James, Joses, Simon, Judas.

{stood without} Either in modesty, because he was instructing the people: and they could not but know, how unseasonable it must needs be to interrupt him then, or because they could not get in for the press.

{desiring to speak with him} Concerning what is not recorded: some think to acquaint him with some dangers towards him by the Pharisees: as Acts 23.16.

V. 47. {one said unto him} One at first, and afterwards many, Mark 3.32.

{thy brethren} See on verse 46.

V. 48. {who is my mother?} Not that he did in any measure despise his mother and brethren; but that he preferred the service of God, and salvation of the people, and because he would not be unseasonably troubled, See John 2.4.

V. 49. {behold my mother} He declares hereby how he loves and esteems the righteous, even as his dear mother and brethren: he is the firstborn among many brethren; and our brother, the Word became flesh, John 1.12,13,14. See also Rom. 8.17, and such as we are (as Hilary notes de trin. lib. 11) sin only excepted. The spiritual kindred he prefers; so should we the household of faith, Gal. 6.10.

V. 50. {Whosoever shall do the will, &c.} Matth. 7.21. Not every one of you that hears me, but he that faithfully does my Father’s will.

{and sister} It may be there were present some of his kinswomen also, though they are not mentioned, or else he adds it for the comfort of those religious women, that followed him, and ministered to him, Luke 8.2,3.

{and mother} The holy are near and dear unto me, as those to whom the laws of nature and flesh and blood oblige me; herein grace is better than nature.

CHAPTER 13

Verse 1. {The same day} On that day: which phrase although in some places of Scripture it signify not precisely the very same day, but about that time, as in the prophets, Isaiah 4.1, and 26.1, yet in a historical narration as this is, it signifies the same day, and here appears our Savior’s unwearied endeavor in preaching salvation to the people.

{went Jesus out of the house} His going into the house is mentioned, Mark 3.19, as it seems to refresh his disciples, who by reason of the multitudes’ importunity, had not time to eat bread, Mark 3.20. Therefore Christ leaves his meat and the house, to go into a larger place where he might teach the people: so was it his meat and drink to do his Father’s work, John 4.34.

{and sat by the sea side} Mark 4.1. By the sea of Tiberias, John 6.1, which lay near unto his own country, whither he went, when he had finished the ensuing parables, v. 53,54.

V. 2. {great multitudes were gathered, &c.} The malice of the Pharisees, desiring a sign from heaven to confirm his authority and doctrine, chap. 12.38: though Christ would not satisfy, yet the people flock to him.

{so that he went into a ship} The multitude pressing him, as Mark 5.31. Luke 5.1, also that being freed from the throng, he might the better be heard and seen of his auditors, being at some distance from him, and all their faces towards him; therefore the ship was put off a little from the shore.

{and sat} This was the usual gesture of our Savior’s teaching; as also of their doctors, Matth. 23.2. See chapter 5.1. Luke 4.20. Although he stood when he publicly read the Scriptures, Luke 4.16, these things are of their own nature arbitrary, and therefore are most safely regulated by the customs of time, place, and persons, so as that we make no division in things indifferent; but there follow the custom of that Church whereof God’s providence has made us a part.

{multitude stood on the shore} That they might more conveniently see and hear him.

V. 3. {He spake many things, &c.} He spoke many parables, according to the several capacities of his auditors and their various employments. Some of them possibly were husbandmen; some merchants, others fishermen: he teaches them all in their several elements: such speeches are sometimes called parables, although there be no similitude in them: as Psalm 49.4. (See on John 10.6.) But here the word signifies a setting forth of spiritual things, under certain representations, and similitudes, taken from things secular and worldly: in his Sermon on the Mount, wherein he taught concerning blessedness; the sense and meaning of the law, &c. he speaks more literally and plainly, or in parables very easy to be understood: but here he speaks only in parables, not expounding them to the people: the reason is given, verse 11,34,35. Yet parables expounded (as some of these are afterwards) much help both understanding and memory, as showing us the face of heavenly things in earthly glasses: also they work much upon our affections, when they are taken from things which we either love or hate. (See on Luke 5.36.) And indeed, as the sun is more easily viewed under some thin cloud; so is divine truth under some similitudes taken from things familiar and nearer to our understandings. See concerning allegories, Jerom. on Amos l. 3 c. 9. Augustin. To. 6 contr. Faust. Manich. l. 12 c. 27,28,29, &c.

{A sower went forth to sow} Luke 8.5. This is the first of the seven parables in this chapter; wherein is intimated, that the seed of eternal life, which is sown in preaching of the Gospel, thrives not so well in one, as in another: and the reason is, for that men, for the most part, either do not receive it, or lose it or suffer it not to ripen: therefore he admonishes his hearers, that their flocking after him, would not profit them, except they kept it in faithful hearts, and brought forth the fruits thereof in newness of life, which in likelihood a fourth part of them only would do: the Lord sows largely, (says Athanasius, de semente) but the fruit bearing is πρὸς τὸ ὑποκείμενον——according to the subject receiving it; when it withers on the stony ground, &c. it is not ἀδυναμίᾳ τοῦ σπόρου, ἀλλὰ ἡ καχεξία τῆς γῆς in any impotency of the seed, but in the fault of the earth.

V. 4. {Some fell by the ways side} Some highways go through plowed fields, not enclosed in champaign countries, such as it seems that was where our Savior conversed, chapter 12.1. There the seed could not enter, because the ground was hardened by the feet of passengers; so the seed lying on the ground, was not received into the earth at all: as some hearers receive no benefit by the Word preached, either because they hear regardlessly, or understand not what they hear, verse 19.

{the fowls came, and devoured} Here is mentioned another cause why they grew not: what the earth received not, the fowls carried away; what these fowls are, see verse 19.

V. 5. {Some fell upon stony places} Where the grains might fall in between stone and stone, but could find no good rooting: so some are a little affected at the hearing of the Word, as Herod was; but it can find no firm ground in such stony and hardened hearts, as the flocks of Padan Aram could not be watered, until the stone was removed from the well’s mouth, Genesis 29.3. So neither can the waters of life, (whereof the waters running from the sanctuary of God, Ezekiel 47.1, &c. were a figure) in the holy Scripture contained, be tasted, until that heavy stone, the hardness of the auditors’ hearts, be rolled and removed away.

{where they had not much earth} Not much care to receive, not much understanding to apprehend, not much faith to believe, not much will to obey, or not much love to retain it.

{forthwith they sprung up} They could not root downward, because of the hardness of the earth; but shot up suddenly, because, as Euthymius says; Quae modica terra occultantur, velociter exoriuntur: seeds covered with little earth, soon spring up.

V. 6. {when the Sun was up, they were scorched} ἐκαυματίσθη Syr. It felt the heat: the heat dried up all the moisture which should nourish them, and so they perished.

{because they had no root, &c.} Another cause of their decaying, is want of root which should receive moisture to nourish it, as the mouth does food for the body: though the blade wither being blasted, yet if the root be in any depth of earth, it may shoot out again; so though a Christian be under some scorching temptations, dangerously blasted in the outward man, yet if he continue in the faith, and love of God, grounded and settled, (Colossians 1.23) he shall be like the tree planted by the rivers of water, (Psalm 1) but if this root fail, all perishes.

V. 7. {Some fell among thorns, &c.} This had some root and growth; but is choked up with thorns: so the Word in worldly hearers finds some love to it, and purposes to obey it; but the cares and pleasures of this world overgrow all, and make it fruitless.

V. 8. {fell into good ground} In the application, we may not think, that the heavenly seed found any good ground, but made it such. Lydia indeed, like good ground, attended unto that which Paul preached, Acts 16, but God opened her heart thereto: the heart must be prepared, or the word shall never prosper, and profit: therefore the prophet says Break up your fallow ground, and sow not among thorns. Jeremiah 4.3. That is, repent and root out your sins: but the Lord says also: I will take the stony heart out of their flesh, and will give them an heart of flesh, Ezekiel 11.19. See 2 Timothy 2.19. Which except he do, no art, power, wisdom, or counsel of man can do it.

{and brought forth fruit} The first sprung not up: the second sprung up, but had not sufficient root: the third grew up, but brought forth no fruit: but this grew up and fructified.

{some an hundred fold, some sixty fold, &c.} God’s Word does not fructify alike in all; the most fruit is best pleasing to God, John 15.2,5, yet he despises not the least, chapter 12.20.

{ears to hear, let him hear} As if he said the parable is hard, and requires diligent attention and consideration. See chapter 11.15, and Revelation 2.7. Let them whose hearts and ears God has opened, be attentive: all are deaf, until God open. See Psalm 40.6. If God have given you an ear to hear, receive not the grace of God in vain; make good use of it, and hearken diligently to his Word.

V. 10. {the Disciples came} To wit, after he had done teaching the people, and was gone out of the ship: see Mark 4.10. For it is not likely that our Savior would leave teaching the people, to confer with the Apostles, until he had uttered all he had to say unto the people. (See verse 36.) At that present time.

{and said unto him} Two questions were now moved to our Savior: the first recorded here: why he spoke to the people in parables; the second, Mark 4.10,13, what was the sense of the parable? To the first our Savior answers, verse 11, to the second verse 18.

{Why speakest thou unto them in parables?} In speeches more obscure than usual, and such as neither they nor we understand: this shows a pious charity in the Apostles, in that they not only desired to understand these parables themselves, but that the people also might understand them; and it is probable that they apprehended from Christ’s conclusion, verse 9, that themselves also, wanted something of the ear to hear, and understand. See Mark 4.10. So also it may appear in that Christ reproved them, Mark 4.13.

V. 11. {Because it is given unto you to know, &c.} To you that fear God I will interpret the parables: see Psalm 25.14, which not being unfolded, are hidden mysteries; and like the cloudy pillar, dark toward the Egyptians, but light to Israel, Exodus 14.20. Prosper says well, de vocat. Gent. l. 1 c. 24. ut Deus cognoscatur, ex Deo sit, that we may know God, it is of God. See Ezek. 11.19. Jer. 24.7. Prov. 8.9. Prov. 14.6.

{to them it is not given} The understanding of things divine and heavenly, is to the faithful: the rest either know them not, or to their further condemnation, who knew their Master’s will and would not do it: the free grace of God makes the difference: see Psalm 25.9,12,14. Prov. 3.32. 1 Cor. 4.7.

V. 12. {For whosoever hath, &c.} Chapter 25.29. It is the custom of the world to give to rich men, and to take away from the poor; this they unjustly do: but God will justly reward those that use his ordinances well, and punish them that abuse them.

{even that he hath} That which he seems to have, Luke 8.18, or those common graces which he did not well use when he had them.

V. 13. {Therefore spake I to them in parables, &c.} The reason why these mysteries are no more plainly delivered unto them, is for their foregoing obstinacy: Isa. 6.9,10. Compare the words here following, and see also Mich. 3.5,6,7.

{they seeing, see not} Though they daily see the miracles wrought by me, yet will they not take any notice of my divine power, that they may believe, and be saved, John 6.36. See the like, Deut. 29.2,3,4.

{hearing they hear not} Though they hear with their outward ears, that which might convince their errors, and inform them of the truth, yet they receive it not inwardly, but obstinately withstand it.

{neither do they understand} Nor conceive aright, what is delivered unto them, John 2.19,20, and 8.27,43.

{in them is fulfilled the Prophecy, &c.} This is no new thing, neither did it seem strange unto you that they are so hardhearted: so was it with their fathers, and so it was foretold that it should be with them, Acts 7.51,52.

{By hearing ye shall hear} So Mark 4.12. Luke 8.10. John 12.40. Acts 28.20. Rom. 11.8. Isa. 6.9.

V. 15. {for this people is waxed gross, &c.} As in the body, when the heart is overgrown with fat, both that, and all the parts of the body, thence deriving vital spirits, grow heavy, dull and inactive: so it is in the inward man; when the heart is grown sensual and obdurate, men cannot apprehend God’s truth for their sanctification and salvation. See Isaiah 6.10.

{Their eyes have they closed} This shows a reason of that heavy judgment denounced against Israel, Isa. 6.9,10: the obstinate people would not hear, nor understand; but as those who willfully stopped their ears, and shut their eyes, that they might the more securely run upon their own destruction, and neither hear nor see that which might stay them, and have made for their conversion and safety; deafness in a sharp fever (say physicians) is a sign of madness: more miserable are obstinate sinners: the lunatic has some excuse; the will is not in fault, where men are not themselves, said Salvian de gub. lib. 6. The more condemnable are these, qui sani insaniebant; who are wittingly mad, where there is willful maliciousness ἐκεῖ ἡ ἀποχὴ τῆς χάριτος there is absence of graces Cyril. Hierosol. Catec. 6. Therefore God justly deserts those, who unjustly first deserted him, following their obstinacy, by giving them up to spiritual blindness; withdrawing the common light which he had given them: his judgments ever follow, they never precede man’s sins: where his eternal decree, and omniscience precede, it is to appoint impenitent sinners to punishment, not to sin.

V. 16. {But blessed be your eyes} You are happy who understand these mysteries of salvation, chap. 16.17. For as Ireneus says, l. 4 c. 6. nec enim lumen deficit propter eos qui semetipsos excaecaverunt, the light fails not for their fault who have blinded themselves.

{for they see} You not only see with your bodily eyes, as these wicked men do; but also with the eyes of your mind: see John 6.40.

V. 17. {Many Prophets and Righteous men} Your condition is better not only than these wicked men’s, but also than that of the fathers, who lived in former ages; for you know more of me, and heavenly mysteries, than they did; and where you doubt, you have one present to resolve you, and plainly and infallibly expound unto you the mysteries of eternal life, and salvation; which the fathers saw but darkly, through the clouds of the law, and far off: see Hebrews 10.1. Hebrews 11.13.

V. 18. {Hear ye therefore the parable} I will tell you the meaning of it, though I conceal it from them, who willfully stop their ears, and harden their hearts; their obstinacy shall not hinder you. See on verse 3, and chapter 15.15, and on Luke 5.36, and here on verse 16.

V. 19. {The word of the Kingdom} The Gospel preached, which brings men into the kingdom of grace here, and shows them the way into the kingdom of glory, to be possessed hereafter: this is the seed before spoken of, called also the Gospel of the kingdom, chap. 4.23, and the kingdom of heaven, chapter 3.2.

{understandeth it not} Or regards it not.

{the wicked one} The devil, who is wicked himself, and endeavors to make all others so: here are the ravening birds, which devour the seed: by wicked one, understand one or more unclean spirits; who are ever ready, watching the oscitancy, neglect, sleepiness and carelessness of hearers; whereby they easily steal away the Word preached from the heart, and memory of the hearers: look how hungry birds watch the sown fields, to pick away the seed, so do the devils watch auditors while they hear; this the wicked one does usually.

{That which was sown} The Word preached; which would else bring forth according to the kind and season: as without good seed sown, the earth brings forth only its own curse, briers, thistles, thorns, and weeds; at the best, but grass for the beasts: so is it with the soul of man, without this heavenly seed of God’s Word, we bring forth nothing but sin and a curse.

{in his heart} Which he had heard, but regarded not in his heart.

{this is he which received the seed, &c.} This is he who is likened to that portion of earth, which being near the uttermost furrows, receives some overcast seed: who though he be joined in place and number, to and with the people of God, hearing the Word, (as the highway is somewhere near the furrows of corn) yet indeed he belongs not to the good earth, but the highway, so hardened with treading (that is customary sinning, and obduration of heart thereby) that no good can there take root, or prosper.

V. 20. {He that received the seed} He that is here likened to such earth.

{anon with joy} εὐθὺς presently, the Syrian gives it בר שעתה bar shahatheh——the same hour, as chapter 8.13, and here verse 5. Forthwith, that which the Hebrews express by רגע אחד regah echad——Exodus 33.5, in a moment; μία ὥρα Revelation 18.17,19, in one hour: such is the appearance of any good, in the rootless hypocrite, as a morning cloud, and as the early dew it goeth away, Hosea 6.4. As those, fructus horarii, soon ripe, soon rotten: like Jonah’s gourd, בן לילה ben laila Jonah 4.10, the sonne of a night, which came up in a night, and perished in a night: such was Ahab’s, Saul’s and Pharaoh’s repentance, 1 Kings 21.27, &c. 1 Sam. 15.30,31. 1 Sam. 24.16,17. 1 Sam. 26.1, &c. Exodus 9.27,34,35, &c. Such was Herod’s attention to John’s preaching, Mark 6.20. So are many carnal hearers affected with the Word, the same instant or hour they hear it, and thence it withers away, and is no more thought of. By this, examine your condition, whether the word you hear, and the affection it works in you, in that hour you hear it take root in your heart, until it bring 34fruits of sanctification, in the course and practice of your life.

V. 21. {yet hath he not root in himself} As corn not well rooted may make some show, till some blast or scorching drought comes, but then it withers, and wilts away: so, they that have not God’s Word rooted in their hearts, may make a fair profession, till trouble come, and then they fall away.

{persecution ariseth} When unexpected troubles arise, which frustrate the vain hopes he conceived of temporal peace, and prosperity, by the profession of the Gospel; or those forementioned promises.

{offended} Or made to fall. Gr. scandalized.

V. 22. {and the care of this world} The care of getting and managing worldly riches, and enjoying pleasures, are compared to piercing thorns choking up the seed; that is, good intentions wrought in the heart by the Word preached. See 1 Tim. 6.9,10. Luke 21.34. 2 Tim. 4.10.

{choke the Word} As overshadowing briers, thorns, or weeds, keeping the sunbeams from the corn, and with more strong and rank roots, drawing away the fatness of the earth (which otherwise should nourish the corn) and thereby hinder it from all maturity of fruit: so do cares and pleasures in the soul: indeed such a severe justice of God follows the contempt and neglect of his Word, as that where it mends not, it leaves the hearer much more condemnable. Hence comes it so often to pass, that when men for the present having their consciences convinced by the Word they have heard, and being moved by the evident power thereof to repent, and resolve to become new men; yet they presently fall back again into their old wicked courses: so that (as Salvian. de gub. l. 5 well says) a man might probably think that they had rather repented of their repentance, than of their sins: nec tam prius poenituisse quod male vixerint, quam postea quod se promiserint bene victuros; and that they had not before so much repented, for that they had lived wickedly; as afterward for that they had promised that they would live well: consider this you foolish libertines, who think it enough if you frequent good sermons; though you presently after return to your filthy sins: indeed God’s Word is the soul’s antidote, and sin its poison; but (says the same Salvian) quid prodesse poterit antidotum, cui superfunditur venenum? What can the antidote profit, which has more poison poured down upon it?

{becometh unfruitful} The hearer, or the Word in the hearer becomes unfruitful.

V. 23. {into the good ground} But one ground of four is fruitful; most hearers are fruitless.

{He that heareth the Word, &c.} Here are three properties of a good scholar of Christ; he must hear with his ear, understand with his heart, and practice in his life.

{some an hundred fold, &c.} As before, there were three sorts of bad hearers, so now also of good ones, all bear not fruit alike, some are richer grounds than other; so is it here in matters spiritual.

V. 24. {The Kingdom of Heaven} See on verse 19.

{is likened to a man which sowed} Christ shows in this parable of the wheat and tares, or weeds, that the visible Church, should ever unto the end of the world, have in it some good, and some wicked hypocrites, united only in external communion and profession of religion, but no sound members of the Church, or body of Christ; which is necessarily to be observed, lest either the faithful should be scandalized, or the truth of religion dishonored, and called into question, by the evident apostasy of those who go out from us, but indeed were no more of us, than the tares of the envious man’s scattering, of the Lord’s good wheat.

{good seed in his field} In the former parable, the seed was the Word preached, here it signifies good men, raised up by God in his Church: except we will also understand hence the doctrine of truth (which instrumentally makes good men) on the one part; and heresies, doctrines of devils, &c. 1 Tim. 4.1 (which evidently render men and women unhappy tares in the Lord’s field) on the other part.

V. 25. {While men slept} The devil goes so cunningly about his nightworks, that he may not be descried, or takes occasion by the negligence, incogitancy, or slothfulness of those that have the charge of others, to sow mischief in God’s Church. Isaiah 56.9,10.

{his enemy came} The devil, called שטן Satan. So 1 Samuel 29.4, lest in the battle, he be to us לשטן lesatan an enemy, or adversary. 2 Samuel 19.22, that you should this day be to me לשטן an adversary. See chapter 16.23. Revelation 1.20. It imports here, God’s enemy and ours; for as Chrysostom. Hom. 47 in Matthew notes, his endeavor is all against us, for the malice he bears to the holy majesty of God. See 1 Peter 5.8.

{sowed Tares} ζιζάνια signifies that same infelix lolium (as Suidas interpreter also gives Ζιζάνιον) ours render it ray darnel, linetare, tares, or something very hurtful to the corn, (as any of these are among wheat; hereby are meant, (as Theophylact. Euthymius, August. de verb. Domini. s. Mattheum, serm. 18 clearly gather from verse 38) the children of the wicked one, that is, heretics, schismatics, hypocrites, wicked and profane men, living in the Church. Pet. Chrysolog. serm. 96 says also haereses inter fideles, inter sanctos peccatum: inter pacificos lites, &c. Heresies among the faithful (that is in the Church) sin among the saints, dissensions among the peaceable: indeed all these are tares of the envious man’s scattering, whereby he makes men wicked, and disturbs the peace of the Church, and flourishing of the truth.

{among the Wheat} Not in the world abroad, but in the Church of God: ut periret dominica messis (as Chrysolog. serm. 97 says) only to endamage the Lord’s crop: for being filled with the spirit of envy, he esteems the destruction of men his gain: it is a strange temerity to desert a Church for some wicked men therein being: where did the enemy sow his tares, but among the good wheat? perplexae quippe sunt istae duae civitates in hoc seculo invicemque permixtae—these two cities in this world, are folded together and mingled the one with the other. Augustin. de C. D. l. 1 c. 35, and a little before he gives a good caution against uncharitable censure, memineris sane in ipsis inimicis suis latere cives futuros, &c. Let them remember that indeed among their enemies, some good citizens for the time to come, lie hidden.

{and went his way} He would not stand to it, nor have it thought to be his doing; because he can no otherwise deceive, than under some color of good: if he should appear, and show himself with the impious and heretical, all would as much abhor them, as fear his stratagems: therefore he transforms his ministers into angels of light. 2 Corinthians 11.14. That is, into seeming godly, religious, and zealous men, without which dresses and disguises, he could never deceive the world by such instruments.

V. 26. {When the blade sprung up} When such men first profess the true religion, they so cunningly hide their principles in obscure terms, and veil their wickedness with shows of holiness, that it cannot presently appear, who are good, and who evil: but afterwards, when good men are nearer their maturity, and the wicked to their height of maliciousness; an evident difference appears. So Chrysostome notes the manner of heretics, at first, they overshadow themselves until they gain more confidence and affiance of popular favor and opinion; but then τὸν ἰὸν ἐκχέουσι they pour out their venom with impudence undaunted; and so are known at last.

V. 27. {the servants} Either this is added to fill up the similitude, and need not be applied, as not being after expounded by our Savior, or else the servants are ministers and good men, who wonder how these tares came, and desire to root them out, (see Revel. 17.6) but may not do what they desire: the minister must handle the cause of God, with arguments, not stripes: fides non est cogenda, sed docenda: faith must be taught, not forced. Lactantius said it well; Religio cogi non potest: verbis potius quam verberibus res agenda est, ut sit voluntas, &c. l. 5 c. 20. Religion cannot be compelled: this cause is to be handled with words, not stripes, that the will may have a part, without which can be no sanctity.

V. 28. {an enemy} ἐχθρὸς ἄνθρωπος, the devil and wicked men. (See on verse 25.) For both cooperate in broaching heresy: the devil prompts, and his ministers act.

V. 29. {Nay} This is not any prohibition, of excommunicating or executing malefactors, by the civil power, but a prediction that such shall be in the Church, till the end of time, as our Savior expounds it, verse 39,40, as Augustin says, Ep. 146. donec diluvium transeat, ubi Arca continet corvum et columbam. Until the deluge pass away, wherein the Ark (the Church) contains both the raven, and the dove:—

{let both grow together} For as Gregor. says Hom. 31 in evang. boni soli, nusquam sunt, nisi in coelo, only good men (in any one society) are nowhere but in heaven; where Christ will make his Church glorious, not having spot or wrinkle; but holy, and without blemish, Ephesians 5.27. Why God suffered wicked men to continue in his Church; there are many reasons: as, that he might leave the impenitent more unexcusable, whom the society and example of the holy could not reclaim: that he might show on them an example of long-suffering and mercy, that also they might justly perish, who abuse such mercy, to security of sinning: that he might hereby exercise his elect, and make their constancy more glorious, whom neither Satan, nor the mischievous examples of men so nearly united to them, could pervert; among other, Gregory Nazianzen gives this reason, Orat. 4 post med. Though his judgments are ever ready, yet he patiently expects, until sin, like some putrid and malignant humor, do quite break out, and show itself; then is his justice evidenced in striking: it should teach us a charitable patience in judging inferiors; though it is certain, that there is much difference, with what mind, and to what end one spares who should correct: for as there is sometimes a misericordia puniens, so also is there a crudelitas parcens, a punishing mercy, and a sparing cruelty, Aug. ep. 54 Maced.nio.

V. 30. {gather ye together} Though both sorts continue mixed together unto the end, yet at the day of judgment a separation shall be of the one from the other, Mal. 3.18. Chap. 25.32.

V. 31. {the kingdom of heaven} Mark 4.30. Luke 13.19. The Church is here the seed.

V. 32. {the least of all seed} One of the lesser sort of ordinary seeds, for some may be less. God raises his Church out of very small beginnings; that, it growing up beyond all men’s expectation, his mighty power therein may appear.

{greatest among herbs} Μείζον τῶν λαχάνων, greater than herbs, one of the greatest sort of herbs. The Greek word λάχανον, Lat. olus, signifies either potherbs, or any other herbs to be beaten or chopped——as——herbas contundit olentes——Virgil, or otherwise eaten, though Varro Plin. &c. sometimes take olus pro brassica, the cabbage, or colewort. Theophr. hist. plant. l. 7. καλοῦμεν λάχανα τὰ πρὸς τὴν ἡμετέραν χρείαν we call them olera which we use to eat. So Athenaeus l. 2. So also the Syriac here gives it; maximum omnium ירקונא olerum: the same word ירק Syr. יורק is used, Luke 11.42, where the Greek also has λάχανον, and we give it herbs; as also 1 King. 21.2, where the Hebrew has also ירק τὸ εἰς κῆπον λαχάνων—for a garden of herbs. Plin. l. 19 c. 8 takes the olus, to be of no esteem with the Grecians (as Ambros. says—vile olus) of the Sinapi, he says, coquuntur et folia sicut reliquarum olerum—on which account possibly it was reckoned among potherbs.

{a tree} It grows high, and puts forth branches as a tree: it seems it was of a great growth in Palestine. See Tremel. on this place. It becomes the greatest or tallest of the plants which are accounted olera, or λάχανα as the Greek has it here, so that the birds may sit upon the branches, or under the shadow thereof, which the Greek word κατασκηνεῖν of σκηνὴ a tabernacle or tent, may well import.

V. 33. {another parable} Luke 13.20. The scope of this parable, is the same with the former.

{three measures} σάτα τρία. That is, some say, an Ephah; this contained about a peck and a half, wanting a little more than a pint.

V. 34. {All these things} Mark 4.33. Forementioned, he spoke all these parables, whereby the godly auditors might be excited to a further inquiry after the precious and veiled sense thereof, and might the more esteem it found out, and discovered unto them; and that the profane, touching only, as it were, the outward rind or shell, might not have occasion to despise the hidden truth, which they knew not.

{without a parable} See on verse 3.

V. 35. {I will open my mouth} Psal. 78.2.

{in parables} The Psalmist’s parables or proverbial sayings, had some resemblance to Christ’s manner of teaching here by similitudes and parables.

V. 36. {went into the house} Though the disciples were very desirous to know the meaning of the parable, yet they stayed until he came to the house; either because they were ashamed to ask him before the people, or unwilling to interrupt him in his teaching.

V. 37. {The Son of man} Christ himself, the most excellent Son of man, as verse 41.

V. 38. {children of the kingdom} God’s elect, appointed to be heirs of the kingdom of heaven. See on chap. 9.15, and Luke 20.36.

{children of the wicked one} Not by nature, but imitation, children of the devil, verse 19. Hereby are not meant all wicked men, but such as live in the Church; see verse 25,41,47,48.

V. 39. {The harvest} See Joel 3.13. Rev. 14.15. The reapers, the Angels are as the harvesters. This name is accommodate to the present cause, John 4.34. The Apostles in relation to the prophets, were also accounted harvesters, or reapers, to which then appertained that which is there said, verse 35, the regions are white to the harvest: and in this Gospel, chap. 9.37,38, the harvest truly is plenteous, but the labourers are few, &c. and in chap. 3.12. Christ with the fan in his hand, began to purge his floor, by preaching of the truth, and cleansing it from the false and corrupt glosses of the Scribes, priests and Pharisees; but here in the last day, he will perfect that work; then Christ the Judge and King of glory, shall sit on his throne of majesty, convent all the living and the dead raised again, and shall separate them to his right hand, and left; those to the kingdom of glory and blessedness, these to fire and torments unspeakable, Matth. 25.31, &c. In these acts he will use the ministry of his angels, as here is declared, and verse 41.

V. 40. {in the end of this world} The end of time, and this state of mortality, then the wicked men shall be cast body and soul into hellfire.

V. 41. {The Son of man} He mentions his human nature, because therein he will judge us, chap. 25.31. John 5.27. Act. 17.31.

{his angels} As verse 57. Chap. 14.11. Which he made ministering spirits, Hebr. 1.14, of admirable strength, power, and vigor, to do that which he commands them.

{things that offend} Or scandals: scandalous persons as chap. 16.23. See the words following, and verse 42, such as depart from truth of doctrine, Rom. 16.17. Compare Matth. 18.7 with 1 Cor. 11.19, or such as are hypocrites and evil livers; who offend good men by their sins; or by being mixed with them. See verse 27.

{them which do iniquity} Who customarily sin, chap. 7.23. Psal. 6.8. Which do wickedly, and so would do: so would not the regenerate. See Rom. 7.15.

V. 42. {into a furnace of fire} The pains of hell are described by that which is most painful and terrible to us. Mark 9.45,46. Mal. 4.1.

{wailing} For helpless and hopeless grief.

{gnashing of teeth} Out of indignation, and impatience, as Act. 7.54. See chapter 8.12.

V. 43. {Then shall the righteous, &c.} Dan. 12.3. They shall shine as the sun, Jude 5.31. Chap. 17.2. That is, be exceeding glorious.

{the kingdom of their Father} 1 Cor. 15.24. The kingdom of God is the inheritance of his adopted children, and is here mentioned by our Savior in opposition to earthly inheritances, in which he would have them ever remember that they are but pilgrims and sojourners, that they might aspire to that which shall be their own eternally. See Coloss. 3.1, &c. Psal. 39.12. Psal. 119.19. We are indeed now in our regeneration the sonnes of God: but it doth not appear what we shall be: but we know, that when he shall appear, we shall be like him, 1 John 3.3. See also Coloss. 3.4. Phil. 3.21. The kingdom of God is in us now (Luke 17.21) who walk in the Spirit; but the light thereof (as Gideon’s lamps in those earthen vessels, Jud. 7.20) shall not clearly shine out until they be broken, and this earthen tabernacle of our body be dissolved. Meantime our state, as to the world is calamitous; we have many failings, and an odious remainder of sin in us, which deforms the best of the sons of men, and the wicked cast dirt in our faces, by several calumnies, making us seem more odious to men; but in spite of their malice, we shall once be glorious, when our God shall be all in all, 1 Cor. 15.28, when the wicked shall be clothed with shame.

{who hath ears} See on verse 9.

V. 44. {The kingdom of heaven} The word of God which shows the way to heaven; and opens unto us the inestimable riches of God’s grace and mercy, hid from the world’s beginning, until the preaching of the Gospel.

{unto a treasure} Of great value: as gold and silver, in great store laid up.

{hid in a field} Ireneus hereby understands, Christ hidden in the Scriptures, per typos et parabolas (l. 4 c. 43 Init.) by types and parables: it is rather the truth of Christ therein, which few find, and so understand not how great and excellent these spiritual riches are, verse 45, as men know not the value of a hidden treasure.

{he hideth} Not lest others also should find it, but lest himself should lose it: lest men, or Satan should beguile him of it: also good men, hearing the doctrine of God’s mercy in Christ, take care to lay it up in their heart, that they may not be deprived of it. See Luke 2.15. Psal. 119.11.

{selleth all that he hath} This is to show, that no man can be partaker of this treasure, unless he value it above all worldly possessions, and be willing to part with all that he has, rather than miss thereof. Luke 14.33. Philippians 3.8,9.

V. 45. {seeking goodly pearls} This parable shows, that men should seek heavenly knowledge with as much affection, labor, cost, and peril, if need be, as merchants do seek the choicest pearls; in the former, the treasure was found unlooked for; here it is sought: the first seems to relate to God’s free mercy, found of them that sought him not. Rom. 10.20. The second, to man’s duty, chap. 7.7.

V. 46. {one pearl of great price} The knowledge of Christ, which far exceeds all other sciences, Phil. 3.8, and is the only necessary thing, Luke 10.42. Phil. 3.13,14.

V. 47. {like unto a net} This parable is to the same purpose with that of the tares: the word σαγήνη is that which we call a seine, probably from thence coming, a draw net, that sweeps along with it all that comes into the way, as well trash as fish: it was a fit similitude for some of the Apostles, whom of fishermen, he made fishers of men, chap. 4.19.

V. 48. {cast the bad away} There are many in the Church, which are not of the Church, 1 John 2.19, and therefore in the end shall be cast out: but the full and perfect cleansing of the Church from them, is deferred unto the last day. οὐ γὰρ πᾶσα παραβολὴ ἐν τῇ γραφῇ ὅλη, λαμβάνεται. No similitude in Scripture is wholly applicable. Epiphanius. haeres. 77 N. 23.

V. 49. {So shall it be} Our Savior applies only the end of the parable: so that we need not inquire what is meant by the sea and shore.

V. 50. {and shall cast them} See verse 42. He tells not what shall become of good men in the Church: none may doubt but they shall be happy.

V. 51. {all these things} Do you understand all these, &c. the parables I have not expounded, as well as those I have expounded? Their desire of exposition might occasion this question. See 36verse 10,36. Hereby we are taught, that all we hear is lost, if we understand it not.

V. 52. {Therefore} Seeing you have profited so well, I admonish you to teach others that which I have taught you: you must not know only for yourselves, but for others also: the sun shines not for itself: the trees bear not fruit for themselves; the fountains send not forth sweet streams for themselves, but others’ use. See 1 Cor. 12.7. Chap. 5.14,15.

{every scribe} Ministers are compared to scribes, who use to teach the people, (chap. 7.29. Ezra 7.6,11) as well as to write. See on Luke 20.1.

{instructed in the kingdom of heaven} Instructed or learned in the Gospel, and fit to be a minister of the Gospel.

{things new and old} Who lays up provisions of divers years, and brings them forth for the use of the family, according to their several occasions, and appetites. See Cant. 7.13. So must a minister not only teach truth, but so, as may fit all men’s capacities, and conditions, 2 Tim. 2.15.

V. 53. {He departed thence} Out of the house mentioned, verse 36. Christ being the Savior of all the elect, would not spend all his time and strength in one place, Luke 4.43.

V. 54. {And when} Mark 6.1. Luke 4.16.

{into his own country} Nazareth, where his mother dwelt, Luke 1.26, and he was bred, though not born there, Matth. 2.23.

{whence hath this man this wisdom?} He being never brought up to learning. See John 7.15.

{these mighty works} That is, power to do such works: there shined in Christ, both an incomprehensible depth of wisdom in his speeches, and a divine power in his works: which should have persuaded them to have believed in him: it seems he wrought some miracles at Nazareth, though few, verse 8. Mark 6.5.

V. 55. {Is not this the carpenter’s son?} John 6.41. He is of mean parentage, and unlearned: not brought up in the ordinary schools of the prophets; whence has he this profound and admirable knowledge? Verse 56.

{his brethren} His kinsmen, Genes. 13.8. See chap. 12.46,47.

V. 56. {his sisters} His kinswomen, chap. 12.50.

{whence then hath this man} Thus men are ready to lay stumbling blocks in their own way, (as oft as anything proposed, or considered, exceeds their carnal reason) to bar them from heaven.

V. 57. {they were offended in him} Or at him, or with him; they should have blessed God, who gave such gifts to him, for their profit and advantage, but they were offended at it: so, when in the works of God, men look no higher than second causes, they usually stumble, and the good he does them, makes them worse, and so more damnable.

{a prophet} Mark 6.4. Luke 4.24. John 4.44.

{save in his, &c.} They who know him will not be reproved by him: we easily contemn, that which is familiar and known to us.

V. 58. {not many mighty works} See on verse 54.

{because of their unbelief} Our unbelief keeps many mercies away from us, and hinders us of many blessings. Mark 6.5 speaks more expressly: the present sense is, that albeit Christ gave them some tastes of his power and goodness, in that there he healed some that were infirm and sick, yet their incorrigible ingratitude stayed his hand, and left no place for greater mercies, which otherwise he was ready to give them. The incredulity and contumacy of sinners, do hinder many blessings from descending on themselves and others therein to have shared with them. Christ’s mercy as it were strove with their iniquity; but he is just as well as merciful, therefore when they would not be amended by that he had done, he justly leaves them to their own hardness of heart, to perish therein.

CHAPTER 14

Verse 1. {At that time} When Jesus went about Galilee teaching, and doing miracles for the confirmation of that which he taught.

{Herod} The second, here mentioned, was called Antipas. See Mark 6.14. Luke 9.7. There were three Herods, the first was Herod the Great, Antipater’s son, who is also called Ascalonius, in whose reign Christ was born; he caused the children to be slain, Matth. 2. The second was called Antipas, son of Herod the Great, whose mother’s name was Malthaca, or Martace; he was tetrarch of Galilee, Luke 3.1. The third, was Herod Agrippa, nephew to Herod the Great by Aristobulus: he slew James, Acts 12.2. So were they all three murderers.

{the Tetrarch} He had a fourth part of the kingdom. See on Luke 3.1. His father, Herod the Great, divided his kingdom by will, to his three sons: to Archelaus, he assigned the middle part, Judea and Idumea: to Philip Iturea, and the region of the Traconites: to this Herod Galilee; but Augustus the Roman Emperor, (because the very name of kings were in suspicion with them) otherwise divided the kingdom (that he might the more easily distract their powers, and keep them in subjection) into tetrarchies, or governments of four parts. Joseph Antiq. l. 17 c. 10,13. See Plin. nat. hist. l. 5 c. 18. The name is Greek, though of Roman use: τετραρχία says Suidas, is, οἱ τέσσαρες λόχοι four bands of sixty-four soldiers, whose captain was called τετράρχης, a tetrarch: so happily Demosthenes called each fourth part of Thessaly, which was called τετρὰς a fourth, τετραρχίαν a tetrarchy, the word being compounded of τετρὰς and ἀρχὴ.

{heard of the fame of Jesus} That is, (as in Luke 9.7) all that Jesus did; which being so much noised abroad, even while John Baptist was yet living, it may seem strange, how Herod should be so long ignorant thereof; but that we may consider his carelessness in religion; the too common policy of courtiers, unwilling to commend or speak of good men (specially to impious princes) lest seeming to favor them, they should endanger their favor at court: and lastly, Herod’s great distractions; yet through all these obstructions, now at last the fame of Jesus breaks into Herod’s ears: which the Evangelist therefore mentions, that it may appear that the preaching of the Gospel was not so obscure, but that the knowledge thereof came to the ears of kings and princes, that none might pretend ignorance.

V. 2. {said to his servants} It was said so first of some others, and then Herod terrified with a guilty conscience, easily believing what he feared, followed their vain opinion. See on Luke 9.7.

{he is risen from the dead} Syr. from among the dead; מן בית מיתא men beith maithe. It may be translated, as some give it; ex domo mortuorum, from the house of the dead (in and to the same sense, (or——ab inter mortuos——so בית the preposition signifies——some note here Herod’s opinion of John’s sanctity as concurring with the Pharisees, who thought that the holy did easily return to life again: see Joseph Antiq. l. 18 c. 2. The meaning is, as if Herod had said, he has more power now than he ever had, for John wrought no miracles, John 10.41. Possibly Herod might now fear some great practices in way of revenge, of his late murdering John Baptist. See on Luke 5.7.

{mighty works} Force and power, whereby great works are wrought. See chap. 12.54.

{do shew forth themselves} Or are wrought by him. Which like some divine light declare him risen from the dead, and that God is with him, to do some great and strange works by him. Herod could fear, but not repent. Note what childish fancies involve and befool men, when once they cast off the fear of the Lord: what panic and irrational fears terrify those, whom God, for their sins, smites with folly and madness, Deut. 28.28.

V. 3. {For Herod} See chap. 4.12. Luke 3.19,20.

{laid hold on} Or caused him to be apprehended, by his officers: how long that was before this time, is not certain.

{his brother Philips wife} Many faults did Herod commit: first, that he took another man’s wife, while he was yet alive. Secondly, that he put away his own wife. Thirdly, that he took his brother’s wife. Fourthly, in that when his brother had children by her, he yet took her to wife, which had not been lawful, if his brother had been dead: so blind and precipitate is filthy lust, such concatenations have sins, they seldom go alone. Herod’s last sin was his worst, he being reproved, added yet this above all, that he shut up John in prison, Luke 3.19,20.

V. 4. {It is not lawful for thee to have} Levit. 18.6, and 20.21. Observe John’s confidence; he does not say, it may be dangerous unto you, but speaks home, it is not lawful for thee; though you are a king or governor, you may not dispense with God’s laws.

V. 5. {when he would have put him to death} This shows that he was willing to kill him, before Herodias provoked him: so hateful is reproof to impious great men.

{he feared the multitude} He feared man, but not God. Mark adds, that he feared John, (whom he then had in prison) because indeed his conscience told him, that John was guiltless: the truth is, he feared the vengeance of God on the persecutors of God’s ministers, otherwise he would not have feared the people, who feared his tyranny. It is clear, that at first, Herod heard and reverenced John: and though possibly Herodias solicited him to that murder, to which himself was inclined too much, yet fear did for a time restrain him; yet at last, the sin broke out, thus this court-fox, Luke 13.32, made semblance of one thing, but acted another: and surely he desired to see Jesus, (Luke 9.9) with as good devotion as his father did, when he pretended a desire to worship him, Matth. 2.8.

{because they counted him a Prophet} Chap. 21.26. He feared the multitude in respect of their general good opinion they had of John, whom many suspected to be their Messiah. See Luke 3.15. John 1.20,25. And there had now been no prophets since Malachi, who prophesied of this very John Baptist, the second Elias, to be the immediate forerunner of the Messiah, Christ.

V. 6. {When Herod’s birthday was kept} The birthdays of kings used to be kept with great solemnity, feasts and triumphs, Gen. 40.20. That which some conjecture here, is not improbable; 37that all this tragedy was but an impious compact between Herod and Herodias, that John’s death should be deferred, only to Herod’s birthday; when many peers and great men being present, the daughter of Herodias should dance, Herod promised anything which she should ask: she being fore-instructed, must ask John’s head, Herod must seem very sorrowful, but at last (for a pretended conscience made of performing his oath) do what he had promised, were it never so damnable.

{the daughter of Herodias} By Philip her former husband, not by Herod. Josephus Antiq. l. 8 c. 7 calls her Salome.

{danced before them} Those lascivious gestures of a damsel, alone, at a feast, before so many men; may give us to consider of immodest dancing, to which few come sober, or go from it without some evil incentives: here was like mother, like daughter.

{and pleased Herod} Mark adds, and those that sate with him: these were composed to Herod’s mind, and knew how to applaud anything which the king commended: though indeed however it seemed to them, yet the circumstances considered, we may say with Theophylact ὅσῳ καλῶς ὠρχεῖτο, τοσούτῳ κακῶς the better she danced, the worse it was. Behold here the miserable depravation of impious minds: Herod is displeased with holy and wholesome preaching but pleased with the lascivious and impudent behavior of Salome: you may know what men are, by their delights.

V. 7. {he promised with an oath} Here is set down a mischievous effect of malice and intemperance; a rash and dangerous oath, with a promise so perniciously large, whatever she should ask; to the half of his kingdom, which he yet held at Caesar’s pleasure, and not long after lost. The word here interpreted, promised is properly used in mutual bargaining, covenanting, &c. wherein one demanded an oath, do you promise thus or thus to do? He is said ὁμολόγειν to assent or confess, and by such promise to oblige himself to perform: so, says Euthymius, the promise here made, he calls ὁμολόγησιν, which word often signifies an assent, bargain, &c.

{Whatsoever she would ask} He excepted not that which was inconvenient or unlawful. So, many in their jollity, rashly promise, what they repent of afterward, verse 9: or should indeed do so.

V. 8. {before instructed} Perhaps not before the feast: her mother possibly might be afraid to trust such a secret to her, long before it was to be acted: and Mark 6.24, she went out to ask her mother, after the king had promised.

{give me here John Baptists head in a charger} The mother was not content that John should be killed, but must have his head in a platter, as the most desired dish of that feast, that she might be sure of his death, and satiate herself with the sight of it: so devilish a sweetness is in revenge unto a harlot’s appetite: so quickly will those whelps of a fierce kind learn to be bloody, specially against faithful ministers who reprove them.

V. 9. {the king was sorry} Not so much for that he knew John was to be murdered, as because he feared an insurrection, and the just judgments of God following so impious an act; for it is not very likely that he was sorry to commit sin, who could not repent when it was committed: but fear of his own safety made him sorry that he had such occasion to hazard himself, or the opinion of constancy and keeping his word or performing his promise, made before so many witnesses then present.

{for the oaths sake} He made no conscience of incest and murder, yet would be thought he made conscience of an oath, unlawfully made, and more unlawfully performed, as if the same God which forbids perjury, did not also forbid incest and murder. See Jam. 2.10,11.

{and them which sate with him, &c.} Either he feared they would account him a perjured man; or they in favor to Herodias pressed him to perform his oath.

V. 10. {and beheaded John in prison} Not in public, for fear of the people, verse 5. John’s trial was the more, because he had the means to clear his innocency before the people, at his death, not any man to comfort him; this God permitted, that he might the more gloriously crown this just man, and leave an example of comfort, to those who suffer unjustly, Euthym. Yet observe, that God, who will have the memory of the just sacred, leaves John’s justification, and Herod’s time-outlasting infamy upon a record, so public, as shall be remembered while the Gospel is preached: and so certain, as is the testimony of the Holy Ghost, the Author of the Scripture, 2 Pet. 1.19.

V. 11. {his head was brought in a charger} A sad sight at a feast, but that which the revengeful most hunger for; there is no command of great men so impious, but it shall find servants to execute it.

{she brought it to her mother} This execrable reward of her dancing, is presented according to command to her: a chaste and holy virgin would have startled at the sight, but she carries it boldly, as insulting over her mother’s enemy, rendering up to her, these bloody gains: what just revenge followed all these actors, see Josephus Antiq. l. 18 c. 9. See verse 12.

V. 12. {and told Jesus} Either that he might prevent the like danger; or that they might be taught by him what course to take, now their master was gone: this was the end of John’s former sending to Christ, chap. 11, that they might at last be entered into his school: the disciples of John give him an honest and civil burial; either taking up the body cast out, (the Gr. σῶμα, the Syriac gives שלדה——Sheladeh the carcass, trunk, or body, as some say without a head, if we may believe Nicephorus: and Euthymius seems of the same opinion) or else by permission of the tyrant, as Joseph and Nicodemus afterwards did to the sacred body of Jesus: this last honor contributes nothing to the happiness of the dead; yet is it a testimony of our charity; and hope of the future resurrection: the end of Herod’s cruelty, was first the slaughter of his army by King Aretha, revenging the injury and dishonor of his daughter Herod’s lawful wife, whom he put away, for a harlot’s sake. Secondly, his own deposition and banishment to Lyons in France, with his incestuous Herodias, where, after much misery endured, he made away himself.

V. 13. {When Jesus heard it} Mark 6.32. Luke 9.10. Of John’s death, or of Herod’s knowledge of him and his miracles.

{he departed thence} From his own country; chap. 13.53, or from the place where he was told of John’s death.

{into a desert place apart} From the parts of Galilee, more frequented, to a more solitary place, to shun Herod’s laying wait for him: for the time of his death was not yet come. So chap. 4.12, and 12.14,15.

{they followed him on foot} For both places were on the same side of the lake: he only went over a creek by ship, and the people went about on foot: note their zeal, they go as soon as they hear he was gone: they go a great way about on foot; leaving businesses, families, and cities of good accommodation, to follow Christ in desert places.

V. 14. {And Jesus went forth} Out of the ship, and saw the people there before him, Mark 6.33. Such haste made they.

{he healed their sick} They carried sick folk also with them, which could not be without much trouble: nothing hindered them from Christ.

V. 15. {When it was evening} Mark 6.35. John 6.5. That is, the first evening, when the sun was much declined, about three of the clock in the afternoon, mentioned, 1 King. 18.29, and the second evening, verse 23, which began at sunset: between these two evenings, they used to kill the Passover, Exod. 12.6.

{This is a desert place} Neither time nor place are fit for provisions.

{The time is now past} Dinner time, or the usual hour to provide, is past. There may be many reasons why Christ, who could have done this miracle at any hour, would thus long defer it: as first, because of this delay, he might raise the disciples’ minds to a more serious attention and marking so clear and express a remonstrance of his divine power. Secondly that it might appear, that he did not rashly, but on urgent necessity put forth his power of doing miracles: for indeed he was not at all desirous of gain, or ambitious of human applause. Thirdly, that the hungry multitude might more deeply apprehend the greatness of the miracle, by their own sense of necessity in which they now were. Fourthly, that this miracle, might appear so much the more illustrious, by how much greater the supply must be to satisfy so many, so hungry stomachs. Lastly, that he might plainly demonstrate to them and us, that he has power ever ready, and providence ever watching to relieve those that depend on him: which he will do when he knows ’tis most opportune and best.

{send the multitude away} They were tied by the ears, in so much that they neglected their food: therefore the disciples solicit Christ to dismiss them: but nowadays men think long till the sermon be done: who take it to be a great merit, and point of religion, patiently to endure a sermon of an hour.

V. 16. {give ye them to eat} Christ by feeding such a multitude with so little food, intimates that they shall want nothing, which lay aside all businesses for God’s service, and first seek the kingdom of heaven, chap. 6.33.

V. 17. {We have here but five loaves and two fishes} Comparing their short provision, with the multitude of people, they marveled why he should command them to feed them.

V. 18. {bring them hither} They say not, what shall we then eat ourselves? But readily obey him: so the woman of Sarepta, 1 King. 17.12,13,15.

{to me} You cannot make a little sufficient to feed such a multitude; but I can.

V. 19. {to sit down on the grasse} That they may more conveniently be served, and their number more easily appear. See on Luke 9.15.

{looking up to heaven} To show whence his power was to do this miracle: (and whence we must look for supplies. See 38Psal. 145.15) says Hilary. in Matth. canon. 14.

{he blessed} He gave thanks to God for that provision, and prayed for a miraculous blessing upon it that it might be sufficient for the multitude, and that God’s divine power and mercy, beneficence and glory might appear to them therein.

{and brake} As the master of a family, or chief person in the company used to do, that it might be distributed. See on Luke 24.35.

V. 20. {They did all eat and were filled} This is added lest any (to extenuate the miracle) should think that they did not all eat, or that they were not all satisfied: so admirable an increase was here of a little food, that a great multitude of guests were so well satisfied, that they left abundance more than they found at first. See on Luke 9.17.

{took up of the fragments} The remainder of the fragments: this showed the truth of the miracle, as also the greatness.

{twelve baskets full} See on chap. 15.37. For each Apostle one basket: these baskets were such as they used to carry bread, and other victuals in, chap. 16.7. Mark 8.14. So admirably did these viands increase: I know not (says Hilar. s. s.) whether on the place of the tables, or in the receivers’ hands, &c. but admirably were they increased: how should it teach us confidence in God, and contentment in a little?

V. 21. {they that had eaten} He says not, they that were present, but they that had eaten, were about five thousand: they are numbered that the miracle might be the more illustrious.

{beside women and children} Which probably were a very great accession to this multitude.

V. 22. {Straightway Jesus constrained his, &c.} That is, his attendants in ordinary; not all that came to learn of him. See chap. 12.14, and 15.36, and 17.25. They were willing to have stayed with Christ, and not to leave him alone in a desert, near night: but yet to prevent their joining with the people to make him a king, John 6.15, he compelled them to go before.

{unto the other side} See note on verse 13.

V. 23. {when he had sent} Mark 6.46. For that present, taking leave of them, blessing and praying for them, wishing them now to depart. See Joh. 6.22, &c.

{into a mountain apart to pray} Christ choosing solitudes for prayer, shows us the danger of distraction and deviation of thoughts in prayer; and how necessary it is to choose convenient places to private prayers.

{And when the evening was come} John 6.16. The second evening at and after sunset. See on verse 15.

V. 24. {in the midst of the sea} Many things concurring, make this trial the greater: it was a great storm, it was dark, John 6.17. The storm continued till the last watch of the night: Christ was absent, they knew not when he would come to relieve them: thus says Chrysostom hom. 51 in Matth. 14, he would by degrees accustom them to endure great matters: in the first danger at sea, chap. 8, he was present, though asleep, they could quickly awake him: but now absent, and that very long.

{tossed with waves} βασανιζόμενον, tormented, laboring with contrary winds, and rough seas; it is a metaphorical expression taken from men tormented (for βάσανοι are torments, as Luke 16.23, the rich man being ἐν βασάνοις in torments) tumbling up and down for ease; such is a laborsome ship, heaving and setting in a storm.

V. 25. {in the fourth watch} They divided the night into four watches. See Mark 13.35. For so often in the night were the watches in garrisons, or armies in the field relieved, by fresh watchmen coming in their stead: now the fourth watch was the three last hours of the night (until sunrising) at which the morning watch began, mentioned Exod. 14.24. Christ who well knew in what a stress of wind and weather they were all night, and in how great danger of being all cast away, would not presently relieve them, as he could if he would, but so long exercise their faith and patience, as he knew should best conduce to God’s honor, and their future comfort in troubles and dangers.

{Jesus went unto them} He came unto them walking on the water, showing himself to be Lord of the sea also; as he did Exod. 14.22. We may endure sore stresses, and mighty tempests; yet Christ will never forsake us, if we go when and whither he commands us.

V. 26. {saw him walking on the sea} Walking up and down, as on dry ground: all the creatures own, and in their several kinds, obey that word of their Creator, which at first gave them being and their laws of nature: the deaf sea is sensible of his power and presence yielding and submitting her swelling waves, even themselves for him to walk on; only man, is unthankfully rebellious against him, and will not acknowledge him. See Isaiah 1.3. Jer. 8.7.

{they were troubled} For they had never seen the like before: they feared this apparition, as they did the storm.

{it is a spirit} φάντασμα of φαίνεσθαι, to appear or seem, a spectrum, that which a man sees, or vainly imagines that he sees: an apparition: thus fear and forgetfulness of Christ’s power discomposes and troubles our minds: they could not know Christ approaching.

V. 27. {Straightway Jesus spake unto them} Christ quickly hears the cries of his servants; and speaks comfort to them, except the cause of his delay be in themselves.

{be of good cheer} Be confident: fear often arises out of want of confidence rather than the greatness of the danger, which others endure with less trouble of mind.

{it is I} He does not say, I am Jesus, as to persecuting Saul, Act. 9.5, but it is I: as speaking to those who well knew his voice.

V. 28. {bid me come unto thee on the waters} If Christ commanded, he was confident that he also could enable him thereto: true believers are soon comforted with Christ’s voice.

V. 29. {he walked on the water} This shows an admirable confidence, and strength of faith in Peter, that upon one word of Christ, durst adventure to walk on a cursed sea.

V. 30. {when he saw the wind} That is, perceived it, by hearing and feeling the effects thereof: for otherwise he could not see it, John 3. So dangerous is it, to look too much on second causes, and neglect the first: here our faith begins to fail, and we to sink.

{boisterous} Strong, or vehement.

{Lord save me} By faith he trod under feet the seas, by diffidence he began to sink, and found what need he had of Christ’s assistance to save him.

V. 31. {why didst thou doubt?} What cause have you to doubt, seeing I am with you? This shows your faith weak: the strongest faith has need of help: it nothing advantages to be near Christ in place, if you are not so in faith, says Chrysostom hom. 51 in Matth.

V. 32. {the wind ceased} Christ not only comforts his in trouble, but also puts an end to their troubles: yet the storm did not presently cease when Jesus came in sight, and spoke to them: but when he came to them into the ship: their faith was not presently awaked, and exercised enough; it is not without just cause, that God does so often delay our deliverance from fears and troubles, though he knows them before we cry unto him.

V. 33. {they that were in the ship} The rest of the Apostles, other passengers, or the seamen that carried them.

{came and worshipped him} They blame not Peter for attempting, nor commend him for walking on the sea; but come directly to worship him, who had delivered them: they had seen lately a great miracle in his feeding the multitude, yet did they not worship him then: affliction taken away, sooner brings men to acknowledge Christ, than prosperity given.

V. 34. {when they were gone over} Mark 6.53.

{the land of Gennesaret} This lake of Gennesaret was nigh to Capernaum, which is also called the sea of Galilee, and Tiberias, so that the country itself took denomination from it. See on John 21.1.

V. 35. {had knowledge of him} By fame, report, or such of them as had seen his miracles.

{they sent out into all that country} They would not engross Christ to themselves, but inform others of his coming, that they might obtain health of body and soul of him also: this was their charity, that they wished their neighbors the same good they had attained themselves.

V. 36. {the hem of his garment} The lower part or skirt thereof: this was a sign of modesty, Matth. 9.20. The word signifies a selvage, or fringe.

{they besought him} That which the poor woman did not, chap. 9.20,21. Herein they show their faith and humility, as they had done their charity.

{made perfectly whole} By the divine power of Christ: in that he heals the sick, we are taught to seek help of him, in all our distresses: and not only to run to him ourselves, but also to bring others to him, that they may be saved: there is no malady of body or soul so great, but that by his power he can cure it; nor so little, but in his mercy he will. Some think there was a tincture of superstition in that they desired to touch the hem of his garment, that they might be cured, as restraining Christ’s power and grace thereto; but this seems not so probable as to be avowed, seeing that Christ’s power to heal (the woman of the bloody issue, Matth. 9.21, who thought, as these here) concurred with such a desire: one thing is certain, that lest he should have quenched the smoking flax, he mercifully complies with their weakness, healing their sick, and curing their infirm.

CHAPTER 15

Verse 1. {Then came to Jesus} After these forementioned miracles: the more famous God’s ministers grow, the greater is the envy of the adversaries: the Scribes and Pharisees left Jerusalem, to pursue Christ into Galilee, Mark 7.1, 39which shows their unwearied and vain malice against the truth of Christ.

{Scribes and Pharisees} In these great pretenders to the law of God, it appears, that none more dangerously wound religion, than those, who would before men, seem the most zealous patrons, and professors thereof.

{which were of Jerusalem} Not of lower towns, or less villages: the more learned and honorable hypocrites are, the more dangerous enemies they are to Christ and the Gospel; though there were Scribes and Pharisees in every tribe of Israel, yet they of Jerusalem being more proud, and injurious to Christ (as trusting on their wealth, greatness and popularity) were the most impious. Isai. 1.21. That faithful city was become a harlot.

V. 2. {Why do thy disciples transgress?} They come not to dispute the case, or to tax the disciples only, but to quarrel with Christ himself: as if they said, you so teach or tolerate them.

{tradition of the elders} Which we have received from our ancestors, who were holy men: or which the governors of our Church (whom we ought obey) require of us: they saw the great zeal of the people following Jesus, which the more their envy labored to quench, the more they enflamed it; so that all their artifices, and plots turned to their disadvantage, nor could they find anything justly to object against Jesus, therefore they cavil at his disciples.

{for they wash not their hands} The law of God enjoined no such necessity of often washings; but the elders had brought in this tradition. See Mark 7.

V. 3. {Why do ye also} Christ answers the Pharisees by way of recrimination, satisfying the multitude, verse 10,11, and the disciples more plainly, verse 15,16,17. So he repels their malicious calumny about things of no real moment, by detecting their hypocrisy, who would seem to make conscience of transgressing man’s laws, but not God’s.

{transgress the commandments of God} παραβαίνω, the word here used, signifies to go beyond one’s bounds, which are indeed the precepts of God’s law, the one straight line of sanctity, from which if any man decline to the right hand or to the left, he sins; concerning which, God said in the mystery on Mount Sinai: Exod. 19.21——Charge the people that they break not their bounds, Heb. פן——[יהרסו?], ne forte destruant——הרס signifies diruit, destruxit, &c. Targ. ne——irruant ad Dominum, as presuming transgressors use to do, until they meet with God’s judgments to destroy them——as Balaam with the angel, Numb. 22.22, &c. Most damnable is the transgression of God’s laws, under pretence of godliness.

{by your tradition} διὰ τὴν παράδοσιν, which the Syriac gives מטל metul, propter traditiones vestras, that you may maintain your tradition, which they called their קבלה cabbala which was says V. Schindler. Pentagl. doctrina patrum quam (קבל cibel) accepit unus de ore alterius, et tradidit posteris, the doctrine of the fathers, which one received from the mouth of another, and the same delivered to posterity; this was that contained in their תלמוד talmud, which was doctrinalis farrago, a great collection of all their doctrines and traditions: these he called theirs, though received from the elders; because they superstitiously held them against God’s law: and with that gross pride, that therein they were the most holy and unreprovable in the world in their own conceit; being of foolish Ticonius’ mind (Augustin. ep. 48, and lib. To. 7 contra epist. Parm. l. 2 c. 13 fin.) who said, quod volumus, sanctum est, that which we will, is holy.

V. 4. {God commanded saying} In this particular, our Savior proves the charge he gave them, concerning their transgression of God’s commandments.

{honour thy father, and &c.} Exod. 20.12. Deut. 5.16. By honor is meant all kind of duty, obedience, reverence, love, beneficence, protection, maintenance: by father and mother, natural parents, princes, governors, magistrates, ministers and superiors.

{he that curseth father or mother} Exod. 21.17. Levit. 20.9. Prov. 20.20. Gr. κακολογῶν, which imports not only execration, cursing or imprecation of some evil; but also any evil, reproachful, undutiful or irreverent speaking, to the parents’ injury, or dishonor.

{let him die the death} Our Savior instances in a precept which has the promise to the observers thereof, Ephes. 6.2, and an annexed curse to the transgressors, to show them, and all men, the odiousness of this sin before God. θανάτῳ τελευτάτω, Syr. ממת ימות memath iemuth (Tremel.) let him certainly, unpardonably, or unexcusably be put to death: with them this ingemination imports a vehemency and certainty, as Gen. 2.17, in the day thou eatest thereof, מות תמות, moth thamuth, 70. θανάτῳ ἀποθανεῖσθε, dying thou shalt die; that is, surely die. Unworthy is that unnatural creature of life, who is injurious to those of whom he received life, who so impiously requites their tender care and pains for him.

V. 5. {it is a gift} Mark 7.11,12. You teach that a man may vow to give all that he has to the temple, although he have poor parents wanting relief; and after that, he need not, or ought not to relieve them: or to say to their parents, that which I have offered to God, will do you as much good, as if I had therewith relieved you. See on Luke 21.4.

{by me} ἐξ ἐμοῦ, out of me, that is, out of my estate.

V. 6. {and honour not} Though he honor not father or mother. Though he perform not that duty of a child toward his parents, which the law of God enjoins him, Exod. 20.12, &c.

{of none effect} You neglect it, as if it were of no force; they did not deny it to be a commandment, but upon this matter absolved children from obedience thereto. Gr. ἠκυρώσατε ἀκυρόω, is properly, omni authoritate et imperio spolio; irritum reddo, I deprive of all authority, command and power: I make void, or of no binding effect: so did they God’s commandment, which by imposition of their traditions, they declared to be of no force, as to a necessary obedience.

V. 7. {ye hypocrites} He condemns them of hypocrisy, because they made the kingdom of God to stand in outward things; and because under a pretence of worshiping God, they overthrew the power of true godliness. See on Luke 13.15.

{prophesy of you} Not of them in particular, but of all hypocrites in general: as if he had said, to you may those words of the prophet fitly be applied.

V. 8. {this people} Isa. 29.13. The Jews, the then peculiar people of God; amongst them the priests and the prophets, the teachers especially, were dissemblers in religious acts. See Isa. 28.7. Hos. 9.8. Jer. 2.8.

{draweth nigh unto me with their mouth} He describes their hypocrisy by two characters. 1. That in words, countenance and gesture, they made great show and profession of a reverend and most religious serving of God; not that all these external things were not convenient and requirable in the worship of God; but because these only were so far from being enough, that they were double iniquity, in that they made them mere cloaks of sin; 2. That in these fair external shows, they wanted in their hearts, true faith, repentance, love and fear of God.

V. 9. {in vain do they worship me} Christ renders here the true sense though not the words of the prophet, for albeit (in vain) be not in the Hebrew text; yet God’s denunciation of judgments to come upon these pretenders to sanctity, easily concludes that they worshiped him in vain: that is not all: but rather depraved and polluted his worship and service; by making it serve as a disguise to their filthy sins. quomodo Deum violat, qui hoc modo placat? Minuc. Fel. Octav. How does he violate a holy Deity, who thus endeavors to pacify him? Doctrines and traditions of men are not the oracles of God, neither is the observation of them his worship.

{teaching for doctrines the commandments of men} Teaching their disciples and hearers, to observe and keep their precepts, however inconsistent they were with God’s commandments.

V. 10. {and he called the multitude} Mark 7.14. He lets go the malicious Pharisees, and informs the better affected people, that might possibly be offended at the fact of his disciples, or corrupted by the false doctrine of the Pharisees: the Pharisees he saw were incurable, and applies himself to the people, who were flexible and inclined to learn.

{hear and understand} We must at all times open our hearts and ears to receive God’s word; but this preface is here most necessary, because men are hardly taken off from old traditions, and common and received opinions.

V. 11. {not that which goeth into the mouth} Your meat and drink moderately taken, and thankfully used do not hurt your soul, (for every creature of God is good, &c. 1 Tim. 4.4) though you do not with superstitious Pharisees so often wash your hands; but your evil thoughts and words do hurt you.

{defileth a man} κοινοῖ, that is, renders one unclean or impure: so is it expounded, Acts 10.15. Christ takes this word from the custom of the law, to apply to the spiritual estate of man: by the law, a man was to be esteemed, unclean and defiled, who had touched anything, which the law counted unclean, as a dead body, &c. Now, a thing which is common (in relation to God’s service) is opposed to sacred; therefore, as they reckoned all things sacred (or set apart to the service of God) holy: so they esteemed all things of common use profane, and such as defiled them: hence were their frequent washings for their pretended purification. Mark 7.1, &c.

V. 12. {knowest thou, &c.?} We see in their countenances, and hear by their words, that they are vexed at you, or it is certain they are displeased, &c. See Exod. 10.7. 2 King. 2.3,5.

{were offended} More alienated from you and your doctrine: as John 6.60,66.

{after they heard this saying} Or, when they heard, as Ephesians 1.13.

V. 13. {Every plant} John 15.2. All doctrines, traditions or persons.

{shall be rooted up} By a metaphor taken from plants (which being plucked up by the roots, quickly wither and come to nought) he shows what shall become of hypocrites which abide not in Christ, John 15.4. Matth. 3.10. Their hopes shall vanish, and shall come to nothing: or if it be understood of doctrine, the sense may be, it 40ought to be rooted out by bringing men to the knowledge of the truth: this agrees best with the scope of the place.

V. 14. {Let them alone} If they will not be reformed, or better informed, let us take no further care for them but endeavor to undeceive those whom they have misled; lest, they perish with them: or, do not you hearken to them, lest like blind guides, they lead you hoodwinked to hell. See Rev. 22.11. A dreadful doom, Hosea 4.14. I will not punish your daughters when they commit whoredom.

{blind leaders of the blind} Luke 6.39.

{both fall into the ditch} It is a misery to be blind, but to be led by the blind, or to be a blind leader of the blind, as Euthymius says well, is certainly duplex malum, a double mischief: a mischief to those poor souls, who have such ignorant leaders, and a greater misery to such wretched guides as those, who, for secular gains, or honors, take upon them to teach others, and to lead them in the narrow way to salvation, who have not well learned the same themselves: these are (as Cyprian said, l. 1 ep. 7) non fidei duces, sed perfidiae magistri, &c. Not guides to faith, but masters of perfidiousness. See 1 Tim. 1.6,7. Deut. 27.18. Isaiah 42.19, and 9.10, and 59.10. Lam. 4.13,14. Ezek. 3.17,18, and 14.9,10.

V. 15. {then answered Peter} Mark 7.17.

{this parable} That sentence, verse 11. See chap. 13.3. That which you said concerning the difference of meats to be taken away: this he understood as figuratively spoken (whereas it was indeed literal) in which he was afterward more fully instructed by an express vision. Acts 10. He calls it here παραβολὴν, a parable, according to the Hebrew manner, who called anything obscurely and prudently spoken, משל maschal; so are Solomon’s sayings called, משלי שלמה mischle Schelomo, the parables or proverbs of Solomon. See on Luke 5.36.

V. 16. {are ye also without understanding} No marvel if others understand me not, when you, whom I have so often instructed, do not.

V. 17. {whatsoever entereth in at the mouth} He does not say all; but whatsoever; that is, all kinds of meat, for of every kind some remains, in a good concoction, to nourishment; our meat comes not into the heart, where sin is hatched: nature keeps something good for nourishment, it sends away the rest; and therefore the species of wholesome meat cannot defile us.

V. 18. {which proceed out of the mouth} The heart being the fountain of thoughts, words and actions, is taken (after the custom of the Hebrews) for the understanding, will, and affections; and so being the principal seat of sin, it is that evil treasury whence all wickedness issues: and because the greatest part of sin, (as blasphemy, profaneness, lies, false witness, slandering, reviling, railing, obscenity, heretical doctrines, &c.) comes through, or is fomented by the tongue, all which render sinners polluted, and sinful before God and man: therefore, our Savior says, that those things which proceed out of the mouth (the interpreter of a wicked heart) defile the man, and make him guilty before God.

V. 19. {out of the heart proceed evil thoughts} Gen. 6.5, and 8.21. The Jews misled by the Pharisees, thought these to be no sins, Mat. 5.21,22,27,28. These therefore are put first to show, that all sins, even in thought only, defile the man.

V. 20. {which defile a man} That is, make him guilty before God: out of the premises he infers this conclusion; seeing these are things which pollute a man, the Pharisees’ maxim, (that to eat with unwashed hands is a sin) is a false calumny: so that Christ here teaches, 1. That the true worship of God consists in keeping his commandments: 2. That human traditions are but vain worship, save only where they are agreeing with, and subordinate to the worship of God commanded in his word: 3. That real pollution of a man is not in unwashed hands, or any such external matter, not forbidden in God’s word, but in the impurity of the heart, and the proceeds thereof, which ought to be cleansed by true faith and repentance, and otherwise cannot. See Acts 15.9.

V. 21. {Then Jesus went thence} Mark 7.24.

{coasts of Tyre and Sidon} Which bordered on Tyre and Sidon: that is, in that quarter where Palestine bends towards Phoenicia, and the sea of Syria.

V. 22. {of Canaan} Of the stock of the Canaanites which dwelt in Phoenicia, near the sea, Numb. 13.29, such were the Sidonians, Judg. 1.31, one of the posterity of the Canaanites which Joshua did not drive out. See Judg. 1.30,31.

{have mercy upon me} She counts her daughter’s misery her own; so strong was her motherly affection. And who knows not, that it is an evident mercy of God to parents, when he hears them for the recovery or relief of their sick, or otherwise afflicted, children? 1 King. 17.18. 2 Sam. 12.16.

{thou Son of David} You are the long expected Messiah, of the seed of David: the promise of a Messiah and redeemer, being much spoken of among the Jews, it is likely that the report thereof came to the ears of the neighboring nations: as also how Jesus had with so many admirable works, declared himself to be the Messiah: hence were such confluences of people to him, from those parts, Mark 3.8. Luke 6.17, which this woman also hearing of, comes on the behalf of her afflicted daughter.

V. 23. {he answered her not a word} When Christ delays, and seems not to regard the elect that cry to him, he does it, for his glory, their advantage and the good of others. Christ answers her not with his mouth, but speaks unto her by that sweet and secret voice of his Spirit to cry louder.

{for she cryeth after us} They plead for her, not so much out of charity, as to be freed from her importunity. So Luke 18.5.

V. 24. {I am not sent, &c.} Chap. 10.6, and 9.36. To whom the promise was specially made, Rom. 9.4, to whom he was first to be revealed, Acts 3.26, and 13.46, and with whom he did personally converse in his ministry, Rom. 15.8.

{unto the lost sheep} Who went astray and erred through ignorance and negligence of their pastors; who were dear unto God as his peculiar. See Psalm 74.1, and 79.13, and 95.7, and 100.3, and 119.176.

{of the house of Israel} Of the people of Israel, the remainders whereof were now divided into tribes; but all those tribes came out of Jacob’s house, who was called Israel.

V. 25. {and worshipped him} Showing her humility by her gestures; and the constancy of her faith, by renewing her petition. She will not be laid nay, or sit down either with silence or a sad answer believing, as a man may say with reverence, whether Christ will or no.

{Lord help me} Few words, but very forcible, Eccles. 5.1. When thou comest before God, let thy words be few, says Solomon. St. Peter calls us to be sober in prayer, 1 Pet. 4.7, without trifling or vain babbling, which the wise man calls the sacrifice of fools, the word properly signifies to run at one’s cries that calls for help, as the tender mother does to her hungry child when he stirs up his voice and cries lustily.

V. 26. {it is not meet} Before, he would not vouchsafe her any answer, verse 23; then he gave her a mild one, verse 24, but now he gave her a harsh denial with disgraceful terms, yet further to exercise her faith and patience.

{the children’s bread} I must do wonders for Israel, the children and peculiar people of God, not for the unconsiderable Canaanites, that were as dogs, in respect of Israel. The Israelites were before all nations of the earth, adopted God’s children, Exod. 4.22. Psal. 147.19,20. Isa. 1.2. Aliens from the covenant of grace, he calls dogs, as Phil. 3.2. See Psal. 22.16. Rev. 22.15. The sense is, that the Gentiles must be content to wait until God had refreshed the Israelites with grace and mercy.

V. 27. {truth Lord, yet the dogs eat the crumbs} There is enough falling from the table to feed and relieve us, the bread need not be cast unto us: your power and mercy is so great, that the healing my child can be no wrong to your Israel: though by your free covenant and promises to the Jews, the first place for mercy belongs to them; yet when the children are filled unto satiety, your mercy is sufficient and will extend itself to us, yet unconsiderable Gentiles also. The Syriac adds וחאין, vechoin, and they live: that is, that they also may live: the good master suffers not his dogs to starve; much less will you, the most contemptible creatures which wait on you: you will not deny me that which is not denied to dogs: so she compares the cure of her child, to the crumbs which fall from the table of mercy and beneficence, prepared for Israel, continuing her reply in the allegory which Christ began: as if she had said, that which I beg, in respect of the full and continual favor bestowed on Israel, is but as crumbs from a full table: you bestow on them spiritual and eternal blessings, the temporal you deny not the heathens: seeing all taste of your bounty, blessed Jesus, send me not away empty.

V. 28. {then Jesus answered} Having received her reply, declaring her admirable confidence in the mercy of Christ, and seeing her holy importunity, which would receive no nay; he would now no longer hold her in suspense, nor conceal his mercy, neither exercise her patience with any more dilatory answers.

{O woman} Thus he speaks, as it were admiring the victory of her faith, and applauding it to the multitude: therefore he had all the while seemed to repel her petition, that the consequences might suit to this word; that (says Chrysost.) στεφανώσῃ τὴν γυναῖκα, he might crown this woman.

{great is thy faith} He commends her faith, because that was the ground of this constancy of hers, which himself had given her: so accepts he and crowns in us, not our merits, but his own mercies.

{be it unto thee} This voice was, συγγενὴς ἐκείνῃ τῇ φωνῇ, of the same kind of voice, which said at first, Let there be a heaven, and it was made. Gen. 1.1. Chrysost. s. s.

{even as thou wilt} She intimated her daughter’s misery, but had not made her petition in particular, verse 22; now he bids her make her own choice. God will not deny such as be constant and fervent in prayer. Chap. 9.29.

V. 29. {Jesus departed thence, and came nigh unto the sea of galilee} Mark 7.31. Christ ceases not to be beneficial, even there, where he is contemned.

{and sate down there} Either to rest himself; or as chap. 14.23, that he might there pray: and also for the more conveniency of receiving them, whom he foresaw coming unto him with their sick and infirm.

V. 30. {great multitudes came} Isaiah 35.5,6. For as there were many sick and disaffected persons among them, so had they heard of his unwearied power and mercy curing all that came or were brought unto him for help.

{those that were lame} By disease, or inward, and inbred weakness, this shows their great charity and pains, that would carry these up the mountain to be healed, verse 29.

{maimed} κυλλοὺς, maimed: or those who had lost the use of their limbs, as by the palsy, or some disaffection of body, shrinking up the sinews, or weakening them to a kind of dead and helpless impotency: for we read not of any to whom our Savior restored such limbs, as formerly were by any casualty cut off or lost: though he could as easily have done that also, had it so pleased him.

{cast them down at Jesus feet} Note their humility and faith: we read of nothing they said, but only that they laid them before him, not doubting but he would heal them, who well knew the thoughts and desires of their hearts.

{and he healed them} So the Evangelist contracts the large story of his admirable power and mercy, here showed in curing all diseases into a few words: so chap. 8.16, and 14.35, that we may consider Christ’s immense power, and inexhausted goodness: but why he did so quickly cure all these, and so long delay the Canaanite if any ask, they may first, therein see how he did indeed give bread to the children to the full: and next how he teaches us, 1. That he most tried her faith, to whom he had given the greatest measure of faith: God proportions our trials to the measure of faith, which he gives us. 2. That when he delays his favors; it is to the final advantage of his, whose patience he will abundantly recompense at last.

V. 31. {the multitude wondered} Because those cures exceeded the course of nature, and the power of art.

{and glorified God, &c.} They were far better than the high-crested Pharisees, who attributed all Christ’s miracles to Satan: so bitterly injurious is malice and envy; they had rather the devil should have the honor of these great works, than Christ.

{of Israel} That is, the God whom Israel worships, as Euthymius well interprets; for otherwise he is not only the God of Israel, and the Jews, but of the Gentiles also. Rom. 3.29.

V. 32. {then Jesus called his disciples} Mark 8.1. See also chap. 14.22. By the following miracle, Jesus shows that he will never be wanting to them that follow him, no, not in a barren wilderness.

{I have compassion on the multitude} My bowels yearn towards them, the like he did before, chap. 14.14,19, which he now does again, to declare his indeficient mercy and power, never weary of supplying them who follow him; therefore he gives them food, whose sickness he had cured: he is still our high priest, who is touched with the feeling of our infirmities; Hebrews 4.15.

{they continue with me now these three days} If they had brought any food with them in that time it might be spent: neither did they leave Christ to buy them any: such was his unwearied mercy to instruct and cure them, and such their zeal and patience, as that it overcame their care for domestical affairs, and bodily supplies.

{I will not send them away fasting} Or, I am not willing to send them away fasting: the words express rather an affection, than a resolution to feed them: as chap. 8.23. See Mark 8.3, but the effect shows both.

{lest they faint in the way} Which intimates that some of them were so weakened with fasting, that they could not get home again without some refection: thus did Christ leave this following miraculous supply, to an extreme exigent; to teach us constancy in our dependence on him: though his help come sometimes slow, it will come surely and opportunely in our greatest need, and to our best advantage: so did it here for their present relief and comfort, as also for the future confirmation of their faith.

V. 33. {whence should we have so much, &c.} Or, shall we have: it seems they had forgot their former supply, chap. 14, where our Savior fed a greater number with fewer loaves and fishes, and more was left. See verse 34,37,38.

{in the wilderness} No food is here to be sold: see the like diffidence in Moses, Numb. 11.21,22, where, to man’s reason, there is the least appearance of supplies from the creature, there is God’s power and goodness most opportunely manifested in our supplies.

V. 34. {how many loaves have ye?} He knew before, but asks, that they might consider the greatness of the miracle, and the more clearly see it in the remoteness of all probable means to supply.

{they said seven} Because Christ withdrew himself, and his disciples often into the desert, where no victuals were to be bought or procured, the disciples used to carry some with them, (see chap. 16.7) though very frugal and slender.

V. 35. {to sit down on the ground} That they might expect refection from him, and be the more attentive to the miracle. See chap. 14.19.

V. 36. {he took the seven loaves} In sight of the people; that they might know there were no more, chap. 14.17. There were only five loaves and two fishes: but now seven, and few small fishes: the power of God to relieve us is tied to no means: much or little, few or many, are all one to him. See 1 Samuel 14.6.

{and brake them} That they might the better be distributed.

{and gave to his disciples} That they might see that done in their hands, which they thought impossible. See 2 Kings 7.2.

V. 37. {of the broken meat} See chap. 14.20.

{seven baskets full} It was a kind of basket wrought with twigs, of common use among the Jews, σπυρίδας the Syriac gives אספרידין, asperidon, which word both in the Greek and Syriac is used, Acts 9.25, for that basket, in which the disciples at Damascus, let down Paul by the wall.

V. 38. {they that did eat} See chap. 14.21. Herein was the majesty of the miracle, that there was no proportion between the men and the meat.

V. 39. {and sent away the multitude} Not without a blessing and a great deal of good counsel, Labour not for the meat that perisheth, &c. Now that you have eaten and are full, beware that you forget not the Lord your God, Deut. 8.10,11.

{into the coasts of Magdala} Whence some think Mary Magdalene had her name. See on Luke 8.2. Mark 8.10. It is said he came into the parts of Dalmanutha which was the name of a neighboring tract of land. Euthymius thinks that region had both these names: most probably, say others, they were so joined, as that they had fields, or commons lying together, so that when Christ was between them, or on the coast of either.

CHAPTER 16

Verse 1. {The Pharisees} These would be one constant party against Christ. See Mark 8.11. Luke 12.54.

{with the Sadducees} With the Sadducees: of these two sects, see on chap. 3.7. Though they were at a great distance, in point of principles, and opinions one from another, yet they agree together against Christ, as Herod and Pilate, Luke 23.12. Acts 4.27. Yet against all their power and conspiracy Christ prevails: all unity is not good, but that which is in Christ.

{tempting him} Their purpose was to find some occasion to calumniate, and accuse him, chap. 19.3, and 22.18. Some think it was only to satisfy their own curiosity: but all other their attempts against him concluded them more seriously malicious.

{a sign from heaven} Such a one as Moses did, who fed our fathers with Manna from heaven, John 6.31. Thus they endeavored to obscure our Savior’s glory, as if he had not already showed them his divine and heavenly glory and power, in many former miracles exceeding all power of the creatures.

V. 2. {when it is evening} You are very careful, and skillful out of experience, to observe the usual signs of fair or foul weather to come.

V. 3. {red, and lowring} στυγνάζων sad: it is a metaphor borrowed from the countenance; we are said στυγνάζειν, when we are troubled at anything odious or grievous: so the sky is called sad or lowering, when it is overcast with clouds and threatens rain or storms. So the Latins said, tristis hyems, sad winter: so the Syriac gives it, שמיא כמיראית Shemaio chemirioth, coelum triste; so it translates σκυθρωποί, Matth. 6.16, and Luke 24.17, by the same word, which we gave, sad.

{hypocrite} See on Matth. 6.2, and on Luke 13.15.

{ye can discern} γινώσκετε διακρίνειν you know how to discern, the word διακρίνειν, signifies to discern, or judge of, also, among other significations, probare, explorare, by which the sense of this place may appear.

{the face} He puts here πρόσωπον, as the Hebrews used פנים, panim: for the outward show or appearance of anything (as Gen. 1.2. 1 Sam. 14.25. 2 Sam. 17.19, &c.) whereby one thing may be known from another.

{can ye not discern} Or, ye cannot discern: you set not your minds to it. See Luke 12.56.

{the signs of the times} So to discern, what is like to fall out, by reason to foresee events, and so to dispose of your affairs accordingly: or, the signes of the seasons; that is of the choicest times, such as this is; the time of the Messiah’s coming long expected, Acts 26.6,7: the accepted time, and day of salvation; whereof the miracles by me wrought are signs evident and undeniable; which were foretold by the prophets, Isaiah 35.4, &c. Matthew 11.3,4,5.

V. 4. {adulterous generation} See on chap. 12.39. spuria soboles a bastardly brood, so he calls them, because utterly degenerate 42from the forefathers’ faith and holiness.

{seeketh after a sign} It was their malicious impudence, who seeing many evident miracles daily done by him, which themselves could not deny, John 11.47, would yet require signs, as if none had been showed them.

{but the sign of the prophet Jonas} Such a one as was showed on Jonas, the article added in the Greek, intimates, that was a notable sign. See on chap. 12.39,40.

{and he left them} Not only that he might go thence to preach to others, as Luke 4.42,43, but as being justly offended at the hardness of their hearts, Mark 3.5. They came to tempt him, and not to learn of him, and therefore he leaves them. Euthim.

V. 5. {when his disciples were come to the other side} They forgot it before they came into the ship, and did not until now remember it; possibly when the want thereof minded them of their neglect to provide as they were wont to do.

{forgotten to take bread} Probably because of our Savior’s sudden taking ship.

V. 6. {take heed} ὁρᾶτε; the word among other things, signifies, to weigh, examine or foresee, as chap. 8.4. Mark 8.15. So the Syriac word חזו chesau, of חזא, is interpreted by prospexit, consideravit, Mar. Trostius Lex. Syr. See chap. 18.10, examine and try whether it be sound or no; as 1 Thess. 5.21. 1 John 4.1. The next word interprets it, as the Syriac gives it, diligenter cavete à, &c. Which caution being doubled, shows it is a serious and most necessary admonition.

{of the leaven} Of their corruptions in doctrine: error taints sound doctrine, taking away the sweetness, and sincerity thereof: false teachers are not to be heard, Deut. 13.3. Jerem. 23.16. Matth. 24.26. And if unawares we light on such who corrupt sound doctrine by mingling falsehoods therewith, as Ireneus lib. 3 c. 19 says, giving us gypsum pro lacte, lime instead of milk, deceiving by the similitude of color; therefore we must take heed what we hear, Mark 4.24. And as Bede says in Cant. exp. lib. 1 exord. concerning the books of the heretical bishop, Juliani ita carpat botrum, ut et spinam caveat: so let one gather the grapes, that he also take heed of the thorns: in dictis ejus sanos sensus scrutetur et eligat, ut non minus vitet insanos; this our Savior teaches his disciples by a similitude; and an occasion taken from their present forgetting to take bread, verse 5.

{of the Pharisees and of the Sadducees} The doctrine of these two sects differed very much, and were both contrary to Christ’s doctrine, and would, like leaven, spread to the infection of the hearers; therefore Christ warns his disciples to beware of both: the Pharisees were much given to the observation of human traditions even to the annulling and making void the holy law of God, chap. 15.3,4,5. They made fair shows of devotion and strictness of life; whereas they were indeed but mere hypocrites, chapter 23.5. Luke 12.1. They were so besotted with the opinion of their own righteousness and merit, that thereby they became the most unreconcilable enemies of the Gospel, which teaches free justification by faith in Christ, these two being altogether inconsistent: for if righteousness can be by the law, Christ died in vain. Gal. 2.21. See Gal. 5.4. Rom. 9.30, &c. The Sadducees maintained such points, as overthrew all grounds of religion, Acts 23.8.

{Sadducees} See on chap. 22.23, and Luke 20.27.

V. 7. {among themselves} One said so to another privately: or within themselves, every one thought so in his heart.

{it is because} As if they had said, Christ reproves us for our forgetting to buy bread.

V. 8. {When Jesus perceived} Not by relation from them, but by his divine omniscience.

{O ye of little faith} The root of diffidence, care and thoughtfulness about worldly provisions as if they were our main interest, is want or weakness of faith. See chap. 6.30,31.

{why reason ye among yourselves} As if I could not feed you unless you brought bread with you, or should be beholding to the Pharisees for it.

{because ye have brought no bread} As if the occasion of my speech were only the want of bodily food.

V. 9. {Do ye not yet understand?} See chap. 14.17. Having seen two such miracles of feeding so many, with so very little food, do you not yet understand that I can if need be do the like for you?

{neither remember} This is the third fault objected: the first was unbelief, verse 8, the second ignorance, the third is forgetfulness. See Mark 6.52.

{five loaves of the five thousand} That is, wherewith the five thousand were fed.

V. 10. {neither the seven loaves} Chap. 15.34.

V. 11. {how is it that ye do not understand?} This is a question implying some kind of admiration, and reproof of their dullness, and inconstancy in matters of such great moment.

V. 12. {then understood they} They might well understand that he spoke not of bread: and it seems that they gathered by our Savior’s last words, that he meant the doctrine of Pharisees and Sadducees, the rather because he used to teach spiritual things by occasion of the temporal.

V. 13. {when Jesus came into the coasts} Hereby it appears that the former discourse was by the way, or some byplace, whither Christ had withdrawn himself, ere he came to that journey’s end, as Luke 9.18.

{of Caesarea Philippi} Built by Herod the Great, at the foot of Lebanon, in honor of Tiberius: whereas the other called Caesarea Stratonis, stood by the Mediterranean Sea, built in honor of Octavius, Josephus de bello Judaico, lib. 1 cap. 6.

{he asked his disciples} Not out of ignorance, as if he knew not what men said of him; nor out of ambition, as desiring to hear himself commended; but out of love to his disciples, lest they not rightly knowing him, should fail of those blessed fruits of faith which he intended them.

{whom do men say} Mark 8.27. Luke 9.18.

{that I the Son of man am} Do they think me but an ordinary man? Are they offended at my low estate? Or do they believe me to be the Messiah, promised by God, and expected of the faithful?

V. 14. {some say, &c.} They repeat not the blasphemies of Pharisees, but say what the better sort said of him; though they thought too meanly of him also, verse 19,20.

{John the Baptist} Some of the Jews thought that prophets and eminent men either did rise again, or else that their souls came into other bodies; and that they then became more famous than ever before: hence it might possibly be, that they thought John Baptist was raised up again, see chap. 14.2. This must be understood of those that knew not Christ till after John’s death, for others might know them both together; and so that the one could not be the other.

{some Elias} Because it was foretold that he should come as the forerunner of Christ, the Messiah, Mal. 4.5,6.

{others Jeremias} Because he was as eager against the priests, and as much hated of them, as Jeremias was, and so might seem to have his spirit in him. Some think that the Jews expected the return of Jeremias, to find the ark which he had hidden, 2 Mac. 2.5.

{one of the prophets} Or, one of the other prophets; for Jeremias was a prophet also.

V. 15. {but whom say} Christ looks for confession of the mouth, as well as faith in the heart, especially of such as are to teach others.

{ye} You Apostles, who have seen and heard more than others, and ought also to know me better.

{that I am} He examines them not concerning his doctrine but his person: it much concerns us to have a good opinion of our teachers: but Christ was not only a teacher but the Savior of the world: to know and believe in him is life everlasting, see John 17.3. John 3.16.

V. 16. {Simon Peter answered} He in the name of the rest, made this confession of Christ.

{thou art Christ} God’s anointed to be king and priest over his Church, John 6.69, and 1.49. Heb. 2.17, and 3.1, and 4.14, and 5.6, and 6.20. Luke 4.18. Acts 4.27, and 10.38.

{the Son} The Son of God by nature, not by adoption, as we are: to declare his eminency and excellency, the article is added to every word in the Greek: he had called himself the Son of man, verse 13, and Peter here confesses him the Son of God, one and the same person consisting of the two united natures, being both the Son of God, and the Son of man; very God and very man. See chap. 1.23.

{of the living God} This distinguishes him from false gods which were the works of men’s hands, neither able to give life to others, not having life themselves. See Gen. 16.14. Chap. 26.63. Romans 9.26. 2 Corinth. 3.3, and 6.16. 1 Thes. 1.9. 1 Timothy 3.15, and 4.10. Heb. 3.12, and 9.14, and 10.31, and 12.22.

V. 17. {blessed art thou} Who believe and confess to salvation, see Rom. 10.9,10, and Mat. 13.16,17.

{Bar-Jona} This distinguishes him from the other Simons: Simon was his own name before his calling, chap. 4.18. John 1.42. The Evangelist writing in Greek, uses here the Chaldee and Syriac word, then in common use among the Jews, instead of a surname; for bar in the Syriac, as בן ben in the Hebrew, is a son, of Jona; it seems a contract of Ἰωαννᾶ, whereof see John 1.42. So we read Bartimaeus, the son of Timaeus, &c. Mark 10.46.

{flesh and blood} That is; neither man, nor the wisdom of man, no carnal reason; but God’s Spirit. See John 1.13. Gal. 1.16.

V. 18. {Thou art Peter} John 1.42. That is, a stone: you have glorified me by your confession of the truth, and I will honor you, by making you a pillar in my Church, Gal. 2.9. This name our Savior gave him in his calling; Mark 3.16. John 1.42. To intimate his constancy.

{upon this rock} That is, the rock confessed, not confessing; upon the rock of your confession that I am the Messiah: for as Hilary says (de Trinit. l. 2) Petra est fidei confessio, this confession of faith is the rock, or Christ confessed is the rock, Eph. 2.20. 1 Corinth. 10.4. See on John 1.42. See also Hilary de Trinit. l. 6.

{will I build} Christ is both the builder, and the upholder of his Church.

{the gates of hell} That is, all the power and policy of hell: the gates of cities being in ancient time, not only parts of special strength, but places also of meeting for advice in matters of greatest concernment. Genes. 34.20,24. Deuter. 3.5. Psalm 127.5.

{shall not prevail against it} Either to destroy it, or any of the elect: see John 5.24, and 11.25,26. Revel. 20.6. 1 Corinth. 15.55. Or utterly to extinguish the light of truth, or to extirpate the professors thereof unto the world’s end, maugre all the power, malice, and machinations of Satan, and those instruments which he shall employ against it. See Acts 5.39. Peter in few words had confessed the main sum of the Gospel, the truth of God, against which no falsehood shall finally prevail. God’s gifts are neither incerta, nor mutabilia (Prosper de vocat. Gent. l. 1 c. 24), uncertain, or mutable.

V. 19. {I will give} The authority of God’s ministers is from God, see John 20.23.

{unto thee} With the rest of the Apostles: not only to you; but also to others; for as the confession which Peter made, was the confession of all the holy Apostles; so also the power here given him, was given to all the rest respectively, as may appear, John 20.23, where the same power is given to them all. See chap. 18.18, and on chap. 10.2, and on chap. 20.24.

{the keyes} A metaphor from stewards or officers of great houses to whom the keys are entrusted. The keys of ecclesiastical power; that is, preaching the Gospel, and administering the holy sacraments (which open unto us the kingdom of heaven) and whatsoever else appertains to faithful stewards of the mysteries of God. See Luke 11.52. Isaiah 22.22.

{of the kingdom of heaven} To let in, and shut out of the Church here, and of heaven hereafter, for here in this life salvation is gained or eternally lost: therefore here, the word of the kingdom is to the hearers thereof, a savor of life, or death, 2 Cor. 2.16. To them that believe, it is the power of God to salvation, Rom. 1.16, and the just shall live by faith, Rom. 1.17, and the ordinary external means thereto, is by hearing, Rom. 10.16, and hearing; by the word of God, by the ministry of man, which is God’s own ordinance. So that, as the effect of men’s hearing proves in this present life, either by opening the kingdom of heaven to them by faith and repentance, or shutting them out of all hope thereof, by their own unbelief and hardness of heart; so shall it be to eternity: for as in the rearing of the temple of Solomon, there was in neither hammer nor ax, nor any toole heard in the house, while it was building, 1 King. 6.7. For the materials were made ready before they were brought thither, so shall it be with us, lively stones for the spiritual house of God, 1 Pet. 2.5. Here we must be framed, for in the life to come prophecies shall cease, 1 Corinth. 13.8, and faith end in enjoying.

{thou shalt bind} To bind and loose, is to retain and remit men’s sins, John 20.23. This properly belongs to God, as to save, Ephes. 4.32. Coloss. 3.13. Matth. 9.6. Mark 2.10. Luke 5.24. To man only ministerially, as they have the embassage of reconciliation to them committed, 2 Cor. 5.18,20, so they remit to those that believe, and retain to those that are offended and gainsay, by the ministry of the word, and execution of the Church censures, see Acts 2.38, and 10.43.

{on earth} Here among men.

{shall be bound in heaven} That is, in God’s judgment; for here life is gained or lost, and that according as we believe and obey the word, or otherwise.

V. 20. {that they should tell no man} Not that it was not true which Peter had confessed, verse 16, or that it was not needful to be known: because the time was not seasonable until after his passion, and resurrection, wherein he was declared the Son of God, verse 21, and chap. 17.9. Rom. 1.4. Then were the Apostles to publish the same everywhere, Acts 1.8. Yet, as occasion served, he taught before, that he was Christ, the Son of God, John 5.18. Mark 14.62.

V. 21. {to shew his disciples} He acquaints them before with his passion, that they might not be scandalized at those things which they should see him suffer.

{go unto Jerusalem} Or go thence unto, &c. Christ was born at Bethlehem in an obscure place; but he was to be crucified in Jerusalem the chief city: that the accomplishment of our redemption might be the more public, and the more certainly divulged.

{suffer many things} Shame, contumelies, slander, reproach, pains of death, &c. Which, not the righteous, but wicked men ought to have suffered.

{of the elders} Which the Hebrews called זקנים, Zekenim, Deut. 21.2, which was not so much a name of age, as dignity: of these consisted the Jewish Sanhedrin, such as the Latins called senators; styled usually in this sacred story Elders of the people, judges, rulers: this sets off the bitterness of Christ’s passion: it had been less dishonor to have suffered the rage of an ignoble vulgar; but here authority, and countenance of religion in the high priests, and chief men condemning him, made the aspersions injuriously cast on him, far more opprobrious.

V. 22. {then Peter} Peter is here permitted to temptation, and sin, that he might not be proud of that which Christ said before, verse 17. Here we see, as in a glass, the weakness of the best men; and that the good they have is of God alone, and nothing of or from corrupt flesh and blood, see Rom. 7.18. 1 Cor. 4.7. John 1.13.

{took him} Took him by the hand and led him aside, as they use to do, who intend to talk privately and familiarly with a friend.

{to rebuke him} Out of carnal affection, to reprove him, for not having more care of his own safety.

{be it far from thee} ἵλεώς σοι, spare thyself: you shall not go: no doubt but he spoke this out of good affection to Christ; but here we see what good intentions are without a due knowledge of God’s revealed will: nihil interest, quo animo facias, quod fecisse vitiosum est, Lactant. l. 3 c. 15. It skills nothing, with what intention you do that which is evil to be done.

V. 23. {he turned} Away from Peter toward the other Apostles, as displeased with Peter.

{get thee behind me} Lead not me, nor give me counsel, but follow me, and learn of me, as verse 24.

{Satan} Σατανᾶ, the word generally signifies an adversary, chapter 4.10. He called him so, either because he had spoken like an enemy, or had showed himself an instrument of Satan, set on work by him to dissuade Christ from suffering for our salvation: this Christ takes ill, though Peter spoke ignorantly, and out of affection to the person of Christ. The wisdom of the flesh is enmity to God, Romans 8.7. So was this preposterous zeal in good Peter: how easily do we fall into sin, seeing our best affections are subject to such error?

{an offence unto me} You lay a snare, or stumbling block before me; you offend, and displease me in this your motion made to me in the course of my calling, as mediator wherein say some, he sinned more grievously than afterwards he did in denying his master.

{the things that be of God} Although God has revealed unto you that I am his Son, verse 16,17, yet he has not acquainted you with my passions, and therefore out of carnal affection, you dissuade me from that, which is the end of my coming into the world, the fulfilling my Father’s will for man’s salvation. See 1 Corinth. 2.14. So much differs frail man, borne up by the grace and assistance of God’s Spirit, from himself, left to himself and his own wisdom of flesh: there Peter was pronounced blessed, verse 17. Here he deserved to be called Satan, and offense: therein Peter went rejoicing from the council, that he was counted worthy to suffer for the name of Christ, Acts 5.41. Here he would have that done, which would have hindered the great work of our redemption, for which the Son of God became the Son of man, for our salvation.

V. 24. {then said Jesus} Mark 8.34. Upon occasion of Peter’s failing, he shows them, that not only himself must suffer, but all his also, if God shall call them, or as many as God would call of them to suffer for the truth of the Gospel.

{unto his disciples} He called the people also to hear it, Mark 8.34. For it concerned them likewise, to be acquainted with the doctrine of the cross; the Apostle saying, 2 Tim. 3.12, all that will live godly in Christ, shall suffer persecution.

{will come after me} Will follow me as a disciple, and professor of the Gospel, Luke 14.26, and 22.39. Or desires to come to heaven, whither I am going.

{let him deny himself} Let him not have any regard of himself which may in any measure hinder him from those things which he owes to the service of God. Set aside all worldly respects, so far forth as they impeach or hinder the revealed will of God: Gregory hom. 32 in evang. It is not enough to leave that which we have, except we leave ourselves, and yet quo ibimus extra nos? Whither shall we go, out of ourselves? relinquamus nos ipsos, quales peccando nos fecimus: et maneamus nosmetipsi quales per gratiam facti sumus; let us leave ourselves in respect of that which we have made ourselves by sin: and let us remain ourselves in respect of that which we are made by grace. We may here see how hard it is to follow Christ aright: grandis——virtutis est, et sollicitae diligentiae superare quod natus sis, says Hieronym, to Furia, ep. 21 lib. 2. It is a point of great virtue and careful diligence to overcome that which you are born.

{take up his cross} Not bear it unwillingly, murmuring at the burden laid on him: but cheerfully, as he that willingly and readily takes up that burden, of which he is assured he shall make great advantage.

{his crosse} That portion of affliction which God has appointed for him, and calls him to suffer, chap. 10.38, wherein he must (what human infirmity will permit) imitate Christ’s willing submission to his Father’s will, who in his bitter agony cried—not as I wil, but as thou (O Father) wilt, Matth. 26.39.

{and follow me} When he has resolved so to do, he is prepared 44to be my disciple: or, it is not sufficient that he deny his own will, and suffer for me, unless he also imitate me in piety, and all holy conversation, chap. 11.29. 1 Cor. 11.1. Ephes. 5.2. Or, let him not think much to deny himself and suffer for me, who suffer death for his salvation. See chap. 10.24,25. Or, let him make account to follow me through afflictions into eternal glory, Luke 24.26. Acts 14.21,22. Heb. 13.12,13. This makes much for the setting out the certain truth of Christian religion; that Christ never proposed secular riches, honors, or ease to those who followed him, thereby to allure them to adhere to him; but contrariwise, the malice of an evil and injurious world, persecutions for his name’s sake, shame, poverty, contempt, and death itself: and yet for the certain reward in the life to come, grounded on his word, they have in all ages since, so constantly professed the Gospel, as that Satan by all his rages against them, could never deter them from Christianity: nay, never more did the Gospel flourish, than in the midst of bloody persecutions: never were we less overcome, than when we could not by many years’ slaughters be overcome. Reason have we to follow Christ patiently, whatsoever we endure: had he not suffered more for us, than we can suffer for him, we had not been saved.

V. 25. {for whosoever} Christ’s propositions for salvation are general: he is no accepter of persons; whosoever believes, and obeys him, shall be saved, John 3.16. Galatians 3.28,29.

{his life} Ψυχὴν αὐτοῦ, his soul: it is a synecdoche familiar with the Hebrews, thereby importing life; or it may signify (as oft it does) the whole man; for he that saves, or loses soul or body eternally loses both.

{for my sake} That he may glorify me in a constant profession of the truth which I teach in the Gospel.

{shall find it} That is, shall be saved, and find eternal joy and blessedness. See chap. 10.39. So gainful a loss is it to suffer for the truth: so lossful a gain is it, by time-serving to provide for present peace, and ease, with denying or betraying the truth: the whole sense Gregory excellently expresses by a simile: frumentum si servas, perdis: si seminas, renovas, hom. 32 in Evang. As if one should say to the husbandman, if you keep your wheat, you lose it; if you sow it, you renew it.

V. 26. {for what is a man profited, &c.} As men desire rather to preserve their lives, than their goods, Job 2.4, so do you much more endeavor to save your souls, which are of greater value than all the world; which being once lost can never be redeemed by all the riches of the world.

{his own soul} Or, his own life, as verse 25. Or rather body and soul himself, to eternity: for the one of these cannot be left without the loss of the other also.

V. 27. {for the Son of man} I, who seem now mere man, the man of sorrows, contemptible; shall yet judge the living and the dead, wherein I will reward my constant servants, and punish others, who feignedly cleave unto me.

{in the glory of his father} As God, equal to the Father: or in the glory given him in his human nature by the Father, like a glorious king. The prince of the kings of the earth, Rev. 1.5, when all power is given him, in heaven and in earth, Matth. 28.18.

{and then} Not now presently: here is our place of trial and suffering: we must patiently expect satisfaction for all our wrongs, at Christ’s second coming, and repair of all our temporal losses, in his eternal kingdom.

{he shall reward} And save good men, but condemn the wicked, John 5.29. And indeed, though life eternal, be the free grace and gift of God, which we merit not, yet death is ὀψώνια ἁμαρτίας, Rom. 6.23. The wages of sin, the sinner’s just desert.

V. 28. {there be some} He names them not, but means those disciples, who saw his glory in the mount, and should see him after his resurrection: for the kingdom of God is here praesens ecclesia Gregor. hom. 32, the present Church. See Mark 9.1. Luke 9.27.

{shall not taste of death} Shall not die, as Heb. 2.9. See on Mark 9.1.

{come in his kingdom} As chap. 17.1,2, where they saw a shadow of his glory, wherein he shall come to judge: or in his resurrection, ascension, sending of the Holy Ghost, and propagation of the Gospel by signs ensuing, see chap. 28.18,19,20. Acts 2.30,32, &c. Or coming in power by execution of judgments upon the Jews, to the utter overthrow of that nation, chap. 24.3,26,27,34. Luke 21.6,7,24.

CHAPTER 17

Verse 1. {After six days} Mark 9.2. Luke 9.28. See note thereon.

{Jesus taketh Peter} He took with him Peter; the prime Apostle in order; James who was first to suffer for him, and John the beloved Apostle; who was to outlive the rest, and when he raised the damsel, he took with him these three only, haply as best beloved and more zealous than the rest. See Mark 5.37. See on Luke 9.28.

{into an high mountain} A fit place for his transfiguration, for height and secrecy. Some think this was Mount Tabor, others are of other opinion: Mount Tabor being (as Hieronym. de loc. Hebraic. says) in the midst of a field of Galilee, but verse 22, it appears that this was done out of Galilee, vid. Mark 9.30. Is. Casaubon. exercit. 15 N. 26 defended the ancient tradition of the Church, that it was Mount Tabor. St. Peter calls it the holy mount, 2 Pet. 1.18. It is not expressed in the Gospel, and therefore we may be safely ignorant hereof: Luke 9.28, it appears that he went up to the mount to pray: secret prayers are more ardent, the mind being more attentive thereto, from distractions by external things: therefore he says, when thou prayest, enter into thy chamber, or closet, shut the door; Matth. 6.6.

V. 2. {was transfigured} The substance of his body was not altered; but his countenance was far more glorious than before; (as Moses’ face shined, Exod. 34.29,30. 2 Corinth. 3.7) so were his garments, that the glory then appeared, qua venturus erat postea in regno suo, Hieronym. in which he would afterwards come in his kingdom.

{did shine as the Sun} In a most glorious manner. See the like manner of phrase, chap. 13.43. Dan. 12.2. Judg. 3.31.

{his raiment was white as the light} It was glorious also, to an extraordinary excellency, and heavenly and divine majesty shining on his humanity.

V. 3. {Moses and Elias} Some conceive that Moses’ body was now raised up again; others are of other opinion: Moses was the prophet by whom the law was given, and Elias a principal prophet; these were fittest to speak concerning Christ’s passion; for as Hieronym. says, the law (represented here by Moses) and the prophets (by Elias) did frequently declare the passion and resurrection of Christ; these show that Christ was the Lord of the law and prophets; the scope of which was to declare him the only Savior, Acts 10.43. These chief witnesses, appear now to strengthen the disciples’ faith, against the scandal of the ensuing cross: if any ask how the disciples knew Moses and Elias; let them consider, that besides Christ’s talking with them, whereby they might be informed in this his admirable preludium of light and heavenly glory they might as easily have a special revelation, as Paul a divine, rapt to hear unspeakable things, 2 Cor. 12. In the state of innocence, Adam knew Eve presented to him, to be flesh of his flesh, &c. Gen. 2.23, and here the Apostles knew Moses and Elias whom they never before saw; it is most likely that in the state of glory, wherein God shall be all in all; (our knowledge subordinate to the happy communion of saints) shall be more excellent, than in the state of innocency, or regeneration here begun.

{talking with him} About his passion; as Luke 9.30.

V. 4. {It is good for us to be here} How delectable will heavenly glory be, when this glimpse thereof did so ravish Peter, that he desired to abide here.

V. 5. {While he yet spake} 2 Pet. 1.17. That is, while Peter was speaking the forementioned words,—let us make here three tabernacles, &c. It was an inconvenient motion of Peter, in their fear, not knowing what to say, Mark 9.6. And therefore Christ answered nothing to it; but God, as it were by a new scene entering that holy theater, covered with a glorious cloud, breaks off that speech.

{a bright cloud} Not now a black dark one, as on Sinai in the giving of the law: this cloud was to convey Moses and Elias away from them. God sometimes descending to inform man’s capacity, and speaking more familiarly with him, showed his presence from the clouds of heaven: (Exod. 16.10. Exod. 40.34. Numb. 11.25) as it were the curtains of his most glorious throne, who dwells in the unaccessible light of divine majesty, see Psal. 104.1,2,3. Job 36.29, &c. Psal. 68.34,35. Now this was not a dark cloud in which God manifested his glorious presence, with dread and terror, as in the giving of the law, which had but dark shadows of things to come. Exod. 19.9. Heb. 10.1. But now in a bright and shining cloud, portending and showing the manifestation, of a most comfortable, unveiled, and clear truth of Christ our Savior.

{This is my beloved Son} Chapter 3.17. Not a servant as Moses, Hebrews 3.5,6, and the prophets; but a Son; also the double article here again differences Christ from other sons: he is a Son by nature, but we by adoption: therefore he is called the firstborn among the brethren; because though he be of right, the only Son, yet is he chief among many, in that he is the fountain and head of our adoption, Coloss. 1.13. Ephes. 1.6.

{in whom I am well pleased} See on chap. 3.17. duo grata vocabula, filius et dilectus (says the author of that tract, de baptism. Christi; apud Cyprian.) these are two words which are pleasing to God; Son, and beloved.

{hear ye him} He is the prophet of whom Moses spoke, Deuteronomie 18.15. Acts 3.22,24. He is the truth and eternal Word of the Father, who spoke by the prophets: he only can reveal the counsel of God, concerning our salvation, which is in the bosom of the Father. John 1.18, God speaks by him, Hebrews 1.2. If we must hear him, and his ipse dixit must be our rule; then it is of no 45great concernment what men say; except their assertions be according to that which he says, we may securely neglect them: God has said, hear him. See Cyprian l. 2 ep. 3. If Christ only is to be heard (who now speaks to us by his ministers, Luke 10.16. Matth. 28.20) we must not so much attend, what others before us taught, or thought was to be done, as what Christ, who is before all, did; for the customs of men we may not follow, where the same cross the truth of God.

V. 6. {They fell on their face} For fear, as by the words following it seems they did. John 18.6.

V. 7. {touched them} To raise him up, and to comfort them against exanimating fear.

V. 8. {save Jesus alone} To assure them that the voice from heaven concerned him alone, for Moses and Elias were gone: so the veil of the law and the prophets taken away, we see Christ the end of the law and the prophets to them that believe, 2 Cor. 3.13, &c. See Hieronym. in loc.

V. 9. {The vision} Which they saw with their eyes: sometimes the word חזון chazon (which the seventy commonly give by ὅραμα a vision) is used for that which men see in a dream, but here it was a vision of waking men. See Mark 9.9,11.

{to no man} See on verse 20. (And chap. 16.20.) No not so much as to your fellow disciples, lest it might either seem incredible, to them, that Moses, many ages past dead, and Elias taken up into heaven, had now appeared to them on the mount: or possibly lest after so great a glory of Christ showed unto them, the scandal of his cross might in them prove incurable: yet to these three appointed witnesses, he showed it: first to perform his promise mentioned, chap. 16.28. Secondly that these and others by their example might more steadfastly adhere to Christ their head, the Son of God, so avowed by Moses, Elias, and God the Father from the cloud of heaven: thirdly to help their infirmity against the scandal of the cross, when they should consider that he died not by human compulsion, from which he could easily have delivered his sacred body, but that he offered himself up a voluntary and satisfactory oblation for sinners.

V. 10. {Why then say the scribes} Hearing of his resurrection from the dead, which they so little understood with relation to Christ (of whose restoring a temporal kingdom to Israel they dreamed) as that they reasoned among themselves what he meant thereby, Mark 9.10. It is probable that they remembered what the Scribes in their synagogues used to teach concerning the return of Elias, to go before Christ the Messiah, whom having seen now talking with Christ, they demand, how these things agree together. See chap. 11.14. Mark 9.11. These scribes abused that prophecy of Mal. 4.5, to make the people believe that the Messiah was not yet come.

{that Elias must first come?} Before Christ come: how can you be our expected Messiah, seeing Elias your forerunner, is not yet come, except this be his coming which we have seen, and that he shall now go and manifest himself and you to all Israel? And if he must declare you, why do you forbid us to declare, and testify to the people what we have seen and heard concerning him? See Augustin. de C. D. l. 20 c. 29, and Tertullian de anim. c. 35.

V. 11. {shall first come and restore} Gr. ἔρχεται comes, that is, the Scribes say true, that Elias must come before the Messiah: but they understand not what they speak of.

{restore all things} See Mal. 4.6. Luke 1.17.

V. 12. {Elias is come already} That is, John Baptist in the spirit of Elias, verse 13. Chap. 11.14. Luke 1.17.

{they knew him not} Because they looked for Elias in his own person. The Scribes and doctors of the law would not acknowledge John Baptist to be the forerunner of Christ, spoken of by the prophet, Mal. 3.1, because they would not acknowledge Christ to be the Messiah and Savior, but contrariwise decreed to excommunicate any that confessed him to be so, John 9.22.

{of them} Of the Jews.

V. 13. {Of John the baptist} See on verse 12.

V. 14. {And when they were come} Mark 9.17. Luke 9.38.

{kneeling down to him} In a humble manner, as men that tender petitions use to do, with an earnest desire to obtain relief for his afflicted child, he would omit no means or importunity thereto probably conducing.

V. 15. {He is lunatick} He means troubled at certain times of the moon, with the falling sickness or some like disease: whereby the devil probably took advantage about those times, to torment him more, verse 18, by joining himself to second causes. See chap. 4.24. For that is a murderer from the beginning, takes all occasions he possibly can, to annoy and afflict men, except God’s providence (which preserved, and at last cured this child) restrain his malicious endeavors.

{he falleth into the fire} When the evil spirit drives him.

V. 16. {They could not cure him} Though they had cast out some devils, yet these they could not. See chapter 10.8, and verse 21.

V. 17. {O faithless, &c.} He blames the want of faith in the father, who doubted of Christ’s power, Mark 9.22, the unbelief of the people which hindered Christ’s doing of miracles sometimes, chap. 13.58, and the unbelief, or weakness of faith in his disciples, verse 20.

{how long shall I be with you?} Teaching you, and confirming my doctrine by miracles, and yet you believe not.

{bring him hither to me} Though he were offended with them, yet he would heal the child; that they might know that he could do what he would, which belongs to God alone: so refelled he the cavils of the Pharisees in curing this wretched young man.

V. 18. {rebuked the devil} ἐπετίμησεν αὐτῷ He rebuked him: that is, the evil spirit in him: as, Mark 1.23,24. See Luke 9.42.

V. 19. {Then came the disciples} To wit, when they were come into the house, Mark 9.28. Understand this of the nine Apostles which were not on the mount with Christ, who having the occasion offered them by the father of the child, verse 16, could not cast out the devil that afflicted him.

{why could not we cast him out?} They were ashamed that the Scribes and Pharisees had seen their inability: and possibly they were also afraid lest they had lost the power which Christ had given them, chap. 10.1, and therefore ask this question.

V. 20. {because of your unbelief} That is weakness of faith, not an utter want of it: they had very little, as the words following import.

{if ye have faith} Luke 17.6. Understand this of faith of miracles: we may have a good and sufficient measure of justifying faith unto salvation, and yet not have any faith of miracles.

{a grain of mustard seed} In a very small measure. See chap. 13.32.

{ye shall say unto this mountain} This expression is used to set out the greatest miracles, as, 1 Cor. 13.2. No prince with his army could ever remove a ponderous mountain: that is more than to lay it plain, which yet is a great work. Zach. 4.7. See on Luke 17.6.

{nothing shall be impossible unto you} Nothing needful for the confirmation of the doctrine taught by you, and to procure authority thereto. Nothing which may promote God’s glory and propagation of the Gospel, yours, or others’ salvation in believing the same, for faith apprehends and lays hold on the truth of almighty God, to whom nothing which he will do, is impossible. Luke 1.31.

V. 21. {this kind} God possibly at some times for causes best known to himself, gives more power to some evil spirits than to others: they that had long possession, were very unwilling to part with it, Mark 9.21,29.

{and fasting} Which is used on extraordinary occasions as a means to render our prayers more fervent, 2 Cor. 20.3. Ezra 8.21. Dan. 9.3. Jonah 3.5,7,8, and so, much more prevalent (Jam. 5.16) by how much more fervent.

V. 22. {While they abode in Galilee} Chap. 20.17. Mark 9.31. Luke 9.44.

{The Son of man shall be betrayed} He often puts them in mind of this, lest they should be offended at the ignominy of the cross; and to draw them from their opinion of a temporal kingdom, which they so much dreamed of, Mark 10.35,37. Luke 24.21. Acts 1.6.

V. 23. {They were exceeding sorry} Now resenting that which our Savior so often spoke of, they were very sad.

V. 24. {tribute money} δίδραχμα. Mark 12.14 calls it κῆνσον and Luke 20.22 φόρον——the didrachma was half the shekel of the sanctuary, which the Israelites were by the law, Exod. 30.13, to give for every man’s offering: but after the Romans subdued them they exacted the same for poll money, or tribute; as they did also that censum which was a kind of levy on their fields, or houses. See Joseph. Ant. l. 19 c. 15. Some value this didrachma, at fifteen pence: some at a little less: the silver shekel was half an ounce in poise; this tribute money says Master [B?]eza, has on it, Samaritan letters; and on the one side, that sacred pot in which the Manna was kept, with the letter Aleph on the top, signifying that it was a single shekel: the double being as much more, in value four of their drachmas, with this inscription שקל ישראל shekel Israel, the shekel of Israel: on the other side Aaron’s rod which budded, with this inscription ירושלם קדשה Jerusalaim kods-chah. Jerusalem the holy: it had this image. vid. [B?]eza in loc.

V. 25. {Jesus prevented him} He knew what he would ask; and by preventing him, showed his divine omniscience.

{Of whom do the kings} Secular princes take it not of their sons, how much less ought they to exact it of the Son of God? Or, the emperor is but God’s deputy; therefore he ought not to take tribute of his only Son.

V. 26. {then are the children free} And much more I, who am the only Son of God by nature.

V. 27. {lest we should offend them} Lest we should give them occasion to think that we despise authority, or lest we should give an example to others so to do, to the disturbance of peace and order; thus would he teach us obedience to superiors, though in our personal wrongs, and rather, in things lawful, to recede from our right, than to disadvantage our religion, by administering any matter of offense unto those who are in authority.

{Go to the sea} Here he shows Peter indeed what he spoke in word, that he being the Son of God, ought to be free; for as much as (beyond the power of all the kings of the earth) he both knew the secrets of the deeps, and could command the creatures therein to do his will, and the fish of the sea to become tributary to him: this shows, as Christ’s power and omniscience, so also Peter’s admirable faith, obedient in things so remote and distant from the reach of carnal reason.

{a piece of money} A stater answering the Hebrew shekel, in weight, it is half an ounce of silver, in value two shillings six pence, after five shillings the ounce. See on verse 23.

CHAPTER 18

Verse 1. {At the same time} ἐν ἐκείνῃ τῇ ὥρᾳ, in the same hour, at that time when he was at Capernaum in the house whence he had sent Peter to the sea of Gennesaret, to fish for tribute. Mark 9.33. Luke 9.46. ὥρα an hour, properly was put for the twelfth part of their day, Matth. 20.6. John 11.9. Yet does it also signify a certain time appointed, Luke 22.14, and sometimes an age, 1 John 2.18.

{came the disciples} After they had disputed by the way, which of them should be greatest; and were ashamed to tell Christ what their controversy was, though he asked them (as appears in the other Evangelists) at length they were bold to propound the question to him: yet somewhat reservedly; for whereas they controverted which of them should be greatest, here they propound a general question, neither limiting it to themselves, nor any other particular; and they add, in the kingdom of heaven: either in their own sense (who expected a secular kingdom of Christ) or else to palliate their ambition with pretence of their desiring nothing but heavenly things.

{Who is the greatest} τίς ἄρα, Who then is the greatest; as if the occasion arose from Christ’s pronouncing himself free from tribute, as being the Son of the heavenly King: this was a dangerous weakness of the Apostles; for as Tertullian says truly; de baptism. c. 17, aemulatio schismatum mater est; emulation is the mother of schism.

{in the kingdom of heaven} The kingdom of heaven imports the kingdom of grace here, and the kingdom of glory in the life to come: but seeing ambition is a stranger and exile to these, it is most likely that they enquired concerning the temporal kingdom which they expected.

V. 2. {a little child} A young child whom he might take in his arms. Mark 9.36. So the prophets often taught the people by outward signs, and actions; as Jer. 27.1.

V. 3. {except ye be converted} The Hebrews expressed repentance by conversion, intimating a change in the course of life, and going another way, as men that have gone wrong, turn about in the right path: it is likely that our Savior here intends, that except they left the dangerous precipices of ambition, and became as little children, in humility of mind, it could not be well with them.

{become as little children} Not in ignorance and infirmity, but in lowliness of spirit. 1 Cor. 14.20. He never said, Peter, or James, or John shall be greatest (which doubtless he would not have left undetermined, if he would have had any one of them primate, and above the rest, in authority) but equally dehorts them all from vain and pernicious ambition; therefore he set the child in the midst of them, as an emblem and pattern of humility appertaining to them all.

{Ye shall not enter into the kingdom, &c.} No man can be saved without humility: ambition cast the angels thence; except you learn humility, you shall be so far from being greatest in heaven, that you shall not come there at all.

V. 4. {Whosoever therefore shall humble himself, &c.} Whosoever does not think highly of himself, no more than this little child does; humbleness of mind is the right way to preeminence.

V. 5. {one such little child} One like such a child, in the quality before mentioned: see Psalm 131.2, and 119.141, receives me, that is, I will take it as done to myself. So chap. 25.3.

V. 6. {But who so shall offend} Mark 9.42. See on Luke 17.2.

{one of these little ones} One of a humbled soul: as verse 5. See on Luke 17.2. Or the sense may be, whosoever shall injure, or cause to fall one of the little ones of them that believe. See verse 10, and Mark 9.42.

{it were better for him} If he might so end his punishment, it were better for him to be cast into the most helpless condition temporal, than to endure eternal damnation in hellfire.

{that a millstone} Possibly some great malefactors were so executed, to which custom Christ might allude, or it may intimate the most desperate condition, as to any hope of escape, concerning this present life.

V. 7. {Wo unto the world} Many mischiefs will fall on mankind, by reason of offenses; for of them are both the offendants, verse 8,9, and the offended, verse 10.

{because of offences} Lets and hinderances which stop the course of good works: the Greek word σκάνδαλα signifies things which we stumble at. See on Luke 17.1.

{it must needs be} Necessitate consequentiae: because of the wickedness of men, it will certainly be so. See on Luke 17.1. And God justly permits the same, for causes to him best known. See 1 Cor. 11.19. Offenses are inevitable.

{but woe be to that man} This is added to show, that God’s permission, neither enforces man’s will, nor excuses any evil act.

V. 8. {Wherefore if thy right hand} See on Matth. 5.30. Mark 9.45.

V. 9. {It is better for thee, &c.} καλόν σοι &c. Understand here μᾶλλον, rather good for you; that is, ἀνεκτότερον, as, chap. 10.15, more tolerable.

V. 10. {Take heed} ὁρᾶτε——See, as chap. 16.6, and 24.4.

{that ye despise not} See on verse 6.

{one of these little ones} Not in years, but in humility; as verse 3. God takes care of every one of them, that are of a humble spirit, and so, so little in their own eyes, as 1 Sam. 15.17. Saul once was.

{their angels} God sets his angels to guard and take special charge over those that are least able to defend themselves, see Psal. 34.6,7, and 91.11.

{behold the face of my father} Wait for God’s command, to be employed for the good of poor infants and humble believers, Heb. 1.14. They behold the face of God, non sicuti est, sed latente sua natura in specie qua voluerit apparet, Augustin. ep. 112 Paulino, not as he is (in his incomprehensible being) but his nature being concealed, he appears in what form he pleases: not as he is in himself, ἀλλὰ καθόσον ἂν αὐτοὶ χωρῶσιν, &c. As much, or, as they are capable. Cyril. Hierosol. Cat. 6.

V. 11. {to save that which was lost} No not only men contemned of the world, but such as were dead in trespasses and sins, Ephes. 2.1, and so of themselves lost, see chap. 15.24. Isa. 27.13. Luke 19.10.

V. 12. {how think ye} Luke 15.4. Be you yourselves judges, and weigh the matter by common rules of experience: thus God sometimes seems to appeal to men’s consciences. See Isa. 5.3. 1 Corinth. 11.13.

{one of them gone astray} As Jer. 50.6; see Psal. 119.176. Ezek. 34.6. Matth. 9.36.

{doth he not leave ninety and nine} So many are much more worth than one; yet such is his love and care of that one, that he leaves them all to seek it, see on Luke 15.4.

V. 13. {He rejoiceth more of that sheep} Because the other were safe before, but this was in a manner lost: see on Luke 15.5,6,7,9, &c.

V. 14. {It is not the will of your father} It is not pleasing unto him, that any of them should perish. Ezek. 18.32, and his eternal and unchangeable decree is, that they shall all be saved, see Isa. 54.10, and 61.8. John 10.28,29. Rom. 8.38. 2 Tim. 2.19. Heb. 6.19.

V. 15. {If thy brother shall trespass} Levit. 19.17, see on Luke 17.3.

{against thee} By doing you a personal injury: or by saying, or doing something impiously, or irreligiously against the law of God, whereby you are justly scandalized or offended.

{Go and tell him his fault} Tarry not till he come to you, if he neglect his duty go to him: ὕπαγε go, seems to prohibit delay; as wounds of the body, so sins, which are the wounds and sickness of the soul, grow more uncureable by too much delay; why says he not here; as chap. 5.24, go and be reconciled to thy brother? (See also chap. 6.14.) The answer is, that there he treats of reconciliation only, and the necessity of forgiving one another, but here he speaks of brotherly correption; where remission of the offense commonly amends not, but indulgence often makes the offender worse; therefore he says, tell him of his fault; for as Chrysostom de Lazar. says, reprehensio makes good men better. See on Luke 17.3.

{between thee and him alone} That he may evidently perceive that you do it not to disgrace him, nor to insult over him; but out of desire of his spiritual good, and the reparation of the wrong done.

{if he hear thee} If upon your admonition or reproof, he shall confess his faults, satisfy you, and amend. See on Luke 17.3.

{thou hast gained thy brother} You have got a friend of him: or you have been an instrument to save his soul. Jam. 5.20. The end of 47our reproving must be, the gain of our brother’s soul: the Apostle proposed this end of his whole ministry; see 1 Cor. 9.19.

V. 16. {take with thee one or two more} That he may the more respect your words and you may have witness of your brotherly proceeding with him, if you shall be forced to complain publicly: what if my brother, being reproved, grow more obstinate and pertinacious, must I give him over to himself, as desperate and hopeless? By no means, but take witnesses with you, that your candor and fair dealing may appear before men, as it does before God the searcher of hearts.

{in the mouth} A Hebrew manner of speaking who said על——פי hal pi, in the mouth, Deut. 19.15. That is, by the word or testimony. So is פי mouth, put for עדה heda or עדות heduth witness or testimony. See Deut. 17.6. See V. Schindl. pent. in עוד et in פתה. See John 8.17. 2 Cor. 13.1. Hebr. 10.28.

{every word may be established} Every matter or thing testified (as Luke 1.37) may be accounted certain and out of further question.

V. 17. {if he shall neglect to hear} If he do not vouchsafe to hear them, persuading him to confess his fault, and to repair you, and give you satisfaction: if he continue obstinate, and will not hearken to good and peaceable advice.

{tell it unto the Church} Unto the ministers, or governors of the Church: or to the public congregation, or multitude (as Vatablus interprets) he spoke here to the Jews, to whom he presently opposes, an Heathen or Publican: so that, because the power of judicature concerning those things, was then in their Sanhedrin, or college of elders, he remits them in such case, to complain to them for redress: so he calls those who had the authority in matters ecclesiastical, the Church which Luke 22.66 calls πρεσβυτέριον τοῦ λαοῦ &c. the elders of the people, and the chief priests, and Scribes.

{let him be unto thee, &c.} You may then carry yourself towards him, as towards a profane stranger, and contemner of government and religion: so the Jews accounted all heathens, and shunned their company. See chap. 9.10, and 1 Cor. 5.9,10,11. 2 Thess. 3.14.

V. 18. {Whatsoever ye shall bind on earth} John 20.23. 1 Cor. 5.4, &c. By convincing men of sin before God, or of wrong done to men. Some understand it of just excommunication of obstinate sinners.

{in heaven} Before God.

{whatsoever ye shall lose} By reducing to repentance through your ministry and preaching the word: others understand it of absolution, or freeing from the sentence of excommunication, upon good and just ground.

V. 19. {If two of you} Here he speaks to them, as to private men met together to make peace, and to accord differences between party, and party; or for any work of piety and charity: or it may be understood of the party wronging, and wronged; or of the wronged and parties taken in to assist, though they be but two.

{shall agree on earth} This word συμφωνήσωσι, is transferred from things bodily, to the spiritual; symphonia is properly in musical notes and cords: signifying harmony, or consent: but it is here used to import a consent or agreement of mind and will.

{touching any thing} Any good thing well carried, or well desired, and to a good end; or about the reconciliation before mentioned.

V. 20. {Where two or three} He promises his gracious assistance to, and presence with his Church, be it great and numerous, or small: thus he confirms the authority of ecclesiastical censure, and comforts them who unite in truth, and holy duties.

{gathered together} In prayer, or any other religious works, agreeing together therein, as verse 19.

{there am I in the midst of them} This is an argument of Christ’s divine power, and special presence with his, as chap. 28.20.

V. 21. {How oft} The question is moved by occasion of our Savior’s former speech, v. 15. Luke c. 17.4 is repeated the occasion of Peter’s quaere, which this Evangelist omits.

V. 22. {Until seventy times seven} As oft as he shall repent, and ask forgiveness: here is a definite number for an indefinite; Peter’s seven is multiplied into seventy times seven, Luke 17.4. See Gen. 4.24.

V. 23. {Therefore} To this end I do tell you the ensuing parable, that you may be willing to forgive them, who have had so many sins forgiven you.

{the kingdom of heaven} God’s spiritual government in the Church, reestablished by the Messiah.

V. 24. {ten thousand talents} Of a talent, see on 1 Chron. 22.14, and Tho. Godwin. Moses and Aaron l. 6 c. 10.

V. 25. {And his wife and children} As Tertullian de resur. carn. c. 37 shows the sense is to be taken ex materia dicti; from the matter of the speech: in parables, we are to consider the scope and intention of the speaker, and not over-curiously to discuss every particular: so here we must know, that God does not always show extreme rigor, until the vindication of his justice, or the compulsion of a sinner to repentance (which light afflictions do not always effect) necessarily require it: only he shows, that if God should deal with us according to the rigor and severity of his justice, we could not answer him one of a thousand. See Psal. 143.2. And therefore our only sanctuary is his mercy, and the way thither by humble supplication, and charity in forgiving each other: this was the course of old, when men had not to pay, to sell them and theirs, for slaves, Levit. 25.39. 2 King. 4.2. See on chap. 20.7.

{to be made} ἀποδοθῆναι to be given from thence to satisfy the creditor.

V. 26. {worshiped him} Or reverently saluted him: this was a civil reverence, which was very usual in those eastern parts, Gen. 27.3, and 33.3.

{have patience with me} God is said in Scripture to be slow to anger, Exod. 34.6. That is, patient, not easily provoked, and not to stir up all his wrath, Psal. 78.38.

V. 27. {Forgave him the debt} Did more for him than he asked; he desired but days of payment, and the king remitted the whole debt. See Luke 7.42. God’s mercy (which can have no cause but itself) is the sole cause of our sins’ remission in Christ, we can thereto contribute neither merit nor satisfaction.

V. 28. {an hundred pence} The Roman penny, is the eighth part of an ounce, which after five shillings the ounce, is seven pence halfpenny, a small sum in comparison of that which was forgiven him: teaching that if God forgive us a debt incomparably greater; than we can have to forgive one another: then must we forgive, or else we shall be unexcusable: concerning their penny, see Godwin, Moses and Aaron, cited verse 24.

V. 29. {his fellow-servant fell down at his feet} This was a great degree of humiliation before his fellow servant: but nothing can move that heart to pity which is hardened to destruction.

V. 30. {he would not} He that had found greater favor from a superior, denies a less courtesy to an equal: the king had forgiven him the whole debt of 10000 talents, and he denies his fellow servant time to pay a hundred pence.

V. 31. {told unto their Lord} Out of their compassion; they tell all, with the circumstances of the cruelty: these words are not to be strained, as if God were informed by any; for the evidence of every fact cries to him: only it teaches us, that we have (besides our own consciences) so many adverse witnesses crying to God against our cruelty, as are acquainted with our sins: because they cannot but be sorely offended at our injustice or cruelty.

V. 32. {I forgave thee all the debt} This aggravates his fault, who would not forgive his brother: and sets off God’s admirable mercy, who forgives all, where he forgives any one sin.

{because thou desiredst me} Upon your entreaty without further satisfaction: ἐπεὶ after that, or because you entreated me: this because in the application, does not import a cause, but a condition of obtaining mercy: the sense is, seeing that at your entreaty, I was contented to forgive so great a debt; you ought to have spared your fellow servant at his entreaty.

V. 33. {on thy fellow-servant} You had reason to pity him: he was your fellow servant, and might have satisfied you; you could never satisfy me, nor merit any mercy, yet I forgave you.

V. 34. {tormentors} Those that keep men committed to prison, in much hardship: some say, the Romans (under whose laws the Jews now were) used not only to imprison, but also caused them to be beaten there: the meaning is, God delivers the unmerciful to perpetuity of torments, which they justly suffer, who would not be amended by mercy. Compare this here with that which is said, v. 27, and it may be demanded, whether God ever recalls his pardon granted, or finally condemns that sinner, whom he had once forgiven: I answer,

1. As before, and elsewhere, parables are not over-curiously to be strained so as to make every particle to agree in the moral and explication thereof: similitudes they say, run not on four feet, they will go current if they agree in one, or few points according to the scope thereof, and intent of the speaker. So here this parable is to show; 1. The uncharitable temerity of men, who would find mercy at God’s hand, but show none to men for God’s sake, and at his command. 2. The vain hopes of malicious persons: without mercy shall they be judged, who show not mercy before they are judged.

2. God seems to remit the sin, where he defers execution of the punishment, or where he diverts a plague or punishment denounced, in things concerning this life; as we may see in the several plagues in execution on Pharaoh and his people, or threatened as in the example of Ahab, 1 King. 21.29, and others, whose sins God forgave not; however the punishment temporal was either so diverted, or deferred to the next life, that it became not exemplary in this.

3. The gifts and graces of God are ἀμεταμέλητα, Rom. 11.29, such as he never repents of, nor wholly recalls; as in election, sanctification, remission of sins. Where the Scripture speaks of God’s repentance, as for giving the kingdom to Saul, or the like, they descend to man’s capacity therein: for properly God 48cannot repent, because he cannot err who is omniscient, or mistake in his election so as to repent, or recall his own grant, who foresaw the event of his giving. So that, as where God remits the guilt of one sin, he remits all; so to whomsoever he forgives sins, he forgives them forever; yet here, where the punishment is not presently (or possibly all the sinner’s lifetime) remitted and taken off; as in David may appear, 2 Sam. 12.13,18. 2 Sam. 15. 2 Sam. 23. But God never finally condemns that sinner, whom he had once forgiven.

V. 35. {so likewise} This parable informs us, that they shall find God severe and implacable, that do not forgive their brethren, although they have been diversely and grievously injured by them.

{from your hearts} Sincerely, not in show only; neither seeking revenge, nor affecting it, no nor so much as remembering injuries, Levit. 19.18. Rom. 12.9. For so would you have God forgive you, Ephes. 4.32. Coloss. 3.13.

{every one} Of what rank or degree soever: superiors must as well forgive inferiors, as look for forgiveness from them, or from God, who says upon the matter, as Joseph, Gen. 43.3,5, ye shall not see my face, except your brother be with you.

{his brother} Not his fellow servant, as before, but his brother, verse 15. That very name carries a convincing argument of forgiveness in itself.

{their trespasses} Of all sorts, great or small.

CHAPTER 19

Verse 1. {When Jesus had finished} Mark 10.1. When he had performed his ministry in Galilee: this was the last journey which Christ made to Jerusalem. See Luke 9.51. Hereof Christ spoke chap. 16.21, and 17.22, to show his constancy to do God’s will to the death. Luke says chap. 9.51, τὸ πρόσωπον αὐτοῦ ἐστήριξε, he strengtheneth, or set his face to go to Jerusalem: it is a Hebrew manner of expression, signifying a fixed resolution to do something, as Ezek. 4.3. והכינתה את פניך vebachinotha eth phanecha——see also 2 King. 12.17. et obfirmabis facies tuas: the circumstance of time is here mentioned, to assure us, that Christ now set himself in the way with a constant resolution to die for the elect. See on Luke 9.51.

{he departed from Galilee} He passed over the water out of Galilee into Judea.

V. 2. {healed them} See on chap. 12.15.

V. 3. {tempting him} Seeking to entrap him: as chap. 22.16,36. If he should pronounce all divorces unlawful, he should seem contrary to Moses and so expose himself to the odium of the Jews, who religiously observed the law: if he should allow of all divorces, he should contradict his own doctrine, chap. 5.32, and allow of the perverse and uncharitable practices of the Jews, who on every slight occasion put away their wives.

{to put away his wife} To give her a bill of divorce, and so dismiss her. See on v. 7,8.

{for every cause} Or for any cause κατὰ πᾶσαν αἰτίαν; αἰτία imports, both a crime, and a cause: vid. Budaeum αἰτία:——Col. 2. Here it better accords with the latter, seeing that the Jews used to put away their wives for deformity also, Deut. 24.1, which if it were a cause, could not be a crime: and here πᾶσαν may be translated any, (according to the Hebrew expression, Psal. 103.2, and 147.20) specially if we understand, cause, distinct from crime: none doubting but that some crime might be a just cause of divorce.

V. 4. {Have ye not read} He reduces them to the first institution of marriage set out in Scripture. See on chap. 12.3.

{that he which made} Gen. 1.27.

{male and female} He made but one wife for Adam, though he could have made him many, that if one had not pleased him, he might have put her away, and have taken another: but God, the universal parent and Creator of all, in the beginning, made only one man and one woman, Mal. 2.15. Therein declaring his holy will concerning matrimony, between one man, and one woman. Polygamy was never lawful: for God never dispenses with any moral law.

V. 5. {And he said} God inspired Adam to say so, or God said so by Moses.

{For this cause} Gen. 2.24. Ephes. 5.31. Because in the beginning God joined one man, and one woman, in holy matrimony: and for as much as the woman was taken out of the man, being flesh of his flesh, and bone of his bone, Gen. 2.22,23,24.

{leave father and mother} This is not to be understood simply; for God cannot be contrary to himself, in prohibiting duty to parents, which is the first commandment with promise, Ephes. 6.2. But to declare the strict bond of unity between man and wife; the sense, is rather forsake father and mother, than your wife: you must dwell with your wife, 1 Pet. 3.7. You are not bound so to dwell with your parents; except in case of their necessity.

{shall cleave to his wife} He shall dwell with her: (as 1 Pet. 3.7) in holy conversation, comfortably, in loving and individual society of life: they mutually esteeming themselves so bound to cherish, assist, and comfort one another, as if they were members of one and the same body; to the uttermost of their power, defending themselves from the attempts of Satan, and his agents; as also the advantages which he, too often makes, on men and women’s inordinate passions; lest he should thereby get any occasion of dividing them; or in the least measure alienating, or embittering their affections towards each other.

{they twain shall be one flesh} 1 Cor. 6.16. They which were two, became one: this word flesh, is taken for the whole man, or the body, after the manner of the Hebrews: the meaning is, they who before their marriage were two; in their marriage become one in respect of the bond, and their conjunction. See 1 Cor. 6.16,17. 1 Cor. 7.4.

V. 6. {no more twain} For the man is the wife’s head, Ephes. 5.23, and the head and body are no more twain, but one flesh. See concerning this argument, Augustin To. 7 de nupt. concup. l. 1 c. 9,10,17.

{God hath joined together} Those who are joined together according to God’s ordinance, and by his providence.

{let no man put asunder} On any other terms than God has appointed. See on chap. 5.32, and here v. 9.

V. 7. {Why did Moses} Deut. 24.1.

{a writing of divorcement} Which Moses calls, ספר כריתות Sepher cherithuth, βιβλίον ἀποστασίου, the seventy give it, librum excisionis, that is divorce or parting away; which they in after-times wrote, according to this or the like tenor. “J. N. willingly, and without constraint, have dismissed and cast out this N. who has hitherto been my wife: and do grant her licence and power, to go at her pleasure, whither she will: and any man may marry her, neither let any presume to prohibit her: in witness whereof I have given her this bill of divorce, &c.” V. Schindler. Pent. in כרת: see also a more large form. Henr. Ainsworth. on Deut. 24.1, and D. Godwin. Moses and Aaron l. 6 c. 4.

{and to put her away} ἀπολῦσαι, to loose her from, to wit, the bond of marriage: thus the Jews did when their wives displeased them, though they were chaste, and they conceived that they had authority from Moses so to do.

V. 8. {because of the hardness of your heart} The common fault wherewith this people was branded, Exod. 33.3, and 34.9. Deut. 9.6, and 31.27. Isaiah 48.4. Ezek. 2.4, and 3.7. Acts 7.41. Lest when once they displeased you, you should use them cruelly, Moses permitted you to put them away; not allowing such divorce, but preventing a greater mischief.

{suffered you to put away, &c.} They say Moses commanded, verse 7. Christ says, Moses suffered it, to wit, in his political ordinances (wherein he could not but comply somewhat with the disposition of that hardhearted people) not as being a minister of the moral law; or Moses winked at it, but gave no law so to do; for Moses’ words, Deut. 24.1, may be read thus, and he hath written her a bill of divorcement, and given it, &c. and she hath departed; and gone and been another mans wife; and the words of the 4th verse shows the main scope of that sanction to be, not a precept of putting her away, but a prohibition of a future reception and taking her again, for that is abomination before the Lord——see Jer. 3.1. Though Moses suffered this to those who could not be persuaded to keep their wives, and commanded such to give a bill of divorce, for the future impunity of the wife, against the husband’s implacable rage, yet he never gave a law, that the man should therefore put away his wife, for any less cause than adultery; neither were they any better than adulterers before God, who (except in case of adultery) put away their wives (verse 9) and married another. See chap. 5.32.

{from the beginning} From the first original and institution of this ordinance concerning marriage.

V. 9. {and I say} Or, but I say, as chap. 11.19. See chap. 5.31. Mark 10.11. Luke 16.18. 1 Cor. 7.11.

{except it be for fornication} The bond of marriage cannot be broken by a divorce, except it be for adultery; yet that needed not, had they duly executed the law concerning punishing adultery with death: but it seems that in the neglect thereof, our Savior adds this caution: as to tax that neglect, and perverse indulgence to adulterers, and adulteresses; so also to condemn their rash judgments, and unwarrantable practices, who devise other causes of annulling marriages: let all take heed that they presume not to control the wisdom of their heavenly Master, by assigning other causes of parting them whom God has joined, than God has ever declared in his word.

V. 10. {If the case, &c.} If a man be so strictly and inseparably tied by this ordinance: thus flesh uses to reason.

V. 11. {all cannot} Cannot live continently without wives, nor all wives without husbands.

{receive this &c.} This the Greek word χωρεῖν properly signifies: and metaphorically, as the Syr. interpreter gives it, non quivis est par huic rei: all are not so continent, as to live chastely single. See 1 Cor. 7.2,8.

{To whom it is given} By some peculiar means verse 12.

V. 12. {Which were so born} Unfit for marriage by nature, or not desiring it.

{made eunuchs} Gelded: such were appointed to keep the concubines of great men.

{made themselves eunuchs} Not by dismembering themselves, but τῶν πονηρῶν λογισμῶν τὴν ἀναίρεσιν, &c. Anastas. Sinait. q. 66. ex Chrysostom. by taking away evil thoughts: the meaning is, that to be abstemious, and chaste, Βασιλείας οὐρανῶν ἐστι δῶρον, as Epiphan. haeres. 21. 5. interprets, is a gift of the kingdom of heaven: a gift of grace fitting them for the kingdom of heaven.

{he that is able} If any man has received the gift of continency, that he can in single life keep himself an undefiled member of Christ’s mystical body: otherwise, take heed that temporal advantages cast you not eternally into hellfire. See 1 Cor. 6.9, 10. 1 Cor. 7.9. Heb. 13.4.

V. 13. {Then there were brought, &c.} Mark 10.13. Luke 18.15. After they saw how he helped and cured people of ripe years; the pious mothers began to hope that he would also bestow some blessing and heavenly grace on their children, if he would but lay his hands on them (which was the accustomed form of blessing, as appears in the story of Isaac, Gen. 27.21, 22. and Jacob, Gen. 48.14, 17. therefore they brought their children to our Savior).

{and pray} They who were excellent in gifts, and eminent in authority, used to bless inferiors, by imposition of their hands. (See Heb. 7.7.) which was a symbolum, and sign of blessing: so the priests were appointed a form of blessing, which (as representing God) they were to pronounce to the people, Numb. 6.24. &c. therefore these parents desired this solemn ceremony, and Christ’s prayers for their children, who were presented unto him, in fide parentum, in their parents’ faith, as Euthymius speaks: this shows the great desire they had of their children’s spiritual good.

{The disciples rebuked them} That is, those that brought them, Mark 10.13. It may be because they brought their children ἀκόσμως δὲ καὶ τεθορυβημένως disorderly, and tumultuously, as Theophylact thinks: they thought it a thing troublesome to Christ, and not worthy of his greatness and excellency, to meddle with children, who were not yet of capacity to learn the high mysteries of the kingdom of heaven, and needed no miraculous healing.

V. 14. {of such is the kingdom of heaven} You have no cause to blame them for bringing their children to me; for they have interest in the kingdom of heaven, as well as those of riper years: and unless you be like them, you shall never come there, chap. 18.3. They have no appetite of revenge against those that hurt them; when the parents correct them, yet they cleave to them, and prefer them before all others: if a queen in a diadem and purple robes should be offered (says Chrysostom. hom. 63. in Matth.) they would rather see their mother though sordid and poorly clothed, than another in the most princely attire: they desire nothing beyond necessity; when they are satisfied, they let go the breast: they are not distracted with cares of this world; nor know they many snares, wherewith years and maturity acquaint the rest of the race of men: if we will be saved, let us imitate these harmless patterns, which come nearest to our lost state of innocency.

V. 15. {He laid his hands on them} It is not said, that he prayed, as they that brought the children desired verse 13. but only that he laid his hands upon them: whereby he showed that he had power of himself to bless them: so Mark 10.16. it is said, he put his hands upon them and blessed them.

V. 16. {And behold one came} See Luke 18.18. Mark 10.17. He is said in Luke, to be a certain ruler, a chief man in eminency or authority, not a vulgar plebeian: it seems he came not to Christ treacherously, as the scribes and Pharisees used, but with a desire to learn of him, whom he reverenced; yet in his story appears, how dangerous an obtrusion and let to salvation, love of riches and the world is.

{good Master} This preface, with other circumstances show, that he meant willingly to embrace the doctrine of Christ; and how little, fair intentions profit, where anything is loved more than God, and our salvation!

{What good thing shall I do?} Mark the question, you that will understand Christ’s answer to him; he says not by what means must I be saved? to which undoubtedly Christ would have answered, believe and you shall be saved, (see Acts 16.31.) but what good thing shall I do, &c.? He knew it was not in saying or professing good, but yet he dreamed of merit of works; whereby he (as the Pharisees) thought he must be saved. See Rom. 9.30, 31.

V. 17. {Why callest thou me good?} Seeing you suppose me to be mere man: he understood his hypocritical spice, or presumption on his works: therefore he here intimates that which he said, Luke 6.46. why call ye me Lord, Lord, and do not the things which I say? He denies not his goodness, sed magistri absque Deo excludit errorem, Jerom. but excluded his error, who took him to be a teacher without a deity.

{none good but one} None good so as God; that is, originally, essentially, absolutely, immutably good, 1 Sam. 2.2. James 1.17.

{keep the commandments} He speaks not this as if any man might be justified, and saved by the works of the law; but in answer to his question, verse 16. and to draw him from ceremonies to moral duties. See on verse 16. Sanctity is via regni, the way to the kingdom, though not causa regnandi, the cause of reigning. Bernard. See Heb. 12.14. and compare it with Rom. 3.28. Rom. 4.14. Gal. 2.21.

V. 18. {Thou shalt do no murder} Exod. 20.13. He mentions not the ceremonial law, which the Jews strictly observed, nor the duties of the first table, whereof they seemed very zealous; but of the second table, wherein they were very negligent, chap. 23. and wherein they commonly fail, who hypocritically make fair shows of devotion in the first table. See Isa. 1.11. &c. and 66.3. Jer. 7.9, 10, 21. Micah 6.6, 7, 8.

V. 19. {Thou shalt love thy neighbour as thyself} This is the sum of the second table, Rom. 13.9. Luke 10.27. Mark 12.31. Matt. 22.39. Gal. 5.14.

V. 20. {All these things have I kept} In the literal sense, and externally, he could not keep them in the large extent of the law, which reaches to the thoughts, and secret corruptions of the heart: he might be unreprovable before men (as Paul was Phil. 3.6.) he could not be so before the all-seeing God, vid. Ps. 143.2. 1 Kings 8.46. James 3.2. The best on earth are but partly spirit, Gal. 5.17. Rom. 7.17, 21, 23. Matt. 5.22, 28.

V. 21. {If thou wilt be perfect} If you will indeed show yourself to be such as you say you are; Christ shows not here, wherein eternal life consists (for this precept is not universal) but hereby he detects, and convinces the false opinion he had of his own righteousness; and wherein he had hitherto securely deceived himself: therefore Mark and Luke say, yet one thing is wanting: as if he said; you are not yet perfect, as you vainly dream.

{sell all thou hast} Christ well knowing his covetousness, thus touches the secret sore of his mind, to show him how imperfect he was: and as God, gives him this special commandment, which he disobeying, discovers a breach of the first precept of the law; and so indeed, kept none.

{thou shalt have treasure in heaven} You shall not part with your goods so much as change them for those that are incomparably better: instead of transitory riches which you cannot long keep, you shall have eternal, which can never be lost; then riches become our goods when to God’s honor we bestow them on the poor.

{follow me} Be my disciple, and abide with me, that I may employ you in the ministry of the Gospel. See chap. 4.19.

V. 22. {He went away sorrowful} It troubled him much that he had moved the question, not finding Christ’s answer according to his desire and expectation.

{for he had great possessions} Possibly he would have parted with some part for Christ, but he would not leave so great an estate for him, or his sake, to wit, that he might become a disciple and follower of Christ; or for the hope of that which Christ had conditionally promised, treasure in heaven: see what dangerous lets to salvation are in great riches and possessions of carnal men.

V. 23. {To his disciples} Not that they were rich and so in danger of losing heaven thereby; but that they should not in aftertimes be offended, if they could not bring rich men to God by their ministry. See 1 Cor. 1.26. Neither should attain to riches themselves.

{a rich man shall hardly enter} Because it is hard for them not to trust in riches (Mark 10.24.) not to set their hearts on their increases; to love them too much, to keep them from distracting them from God’s service, and from choking up the seed of God’s word, and all good desires and intentions of the heart: lastly, because it is hard for them, not to be covetous which exposes them to the snares of Satan, 1 Tim. 6.9, 10. The sum is not in the possession, but in the possessor’s mind: Abraham, Isaac, Jacob, &c. were both rich and holy: good men become so much better, by how much more means they have to be good. Barnabas will sell his lands to advance the propagation of the Gospel by relieving the poor brethren. Dorcas will provide coats for those that cannot provide for themselves. Obadiah will hide, and feed the prophets of the Lord, in time of persecution. So the saints lay up treasure in heaven; as chap. 6.20. a good foundation against the time to come, that they may lay hold on eternal life, 1 Tim. 6.19.

V. 24. {It is easier for a camel} Theophylact says that some say that κάμηλον signifies not here the living creature (that is a camel) but τὸ παχὺ σχοινίον, &c. a great rope, &c. That is, a cable, but indeed this is a proverbial manner of speaking, which Caninius notes out of the Talmudists; though they the elephant; and Christ mentions the camel, a beast better known in Syria, and likely according to their usual proverb, of their opinion which Theophylact cites is Eli. Cretens. com. in Gr. Nazianzen. orat. 11. but Suidas says, κάμηλος is τὸ ἀχθοφόρον ζῶον, a burden-bearing beast; but κάμιλος is τὸ παχὺ σχοινίον, a great rope, or cable. See Joh. Drus. praeterit. lib. 1.

V. 25. {They were exceedingly amazed} Understanding the way to heaven to be much harder than they formerly conceived it had been: and no wonder: for, before their calling to the school of Christ, they having been hearers only of the scribes and Pharisees, 50must needs be seasoned with some ill relishes of their leaven and doctrine, as in the expectation of the Messiah’s temporal monarchy; the coming again of Elijah the Tishbite, &c. So also of salvation by works of the law, free will, &c. these and the like principles, caused their amazement at the doctrine of Christ, concerning the strait and difficult way to life eternal.

{Who then can be saved?} What rich man can be saved? or who can be saved? for how little soever a man has, he is naturally unwilling to part with that all, and to be left destitute, to the mercy of an unkind world. Now if the rich man (who according to the Pharisees’ opinion might by good works make him an easy way to heaven) shall so hardly be saved; what shall become of others who have not so much means to do good?

V. 26. {Jesus beheld them} As intimating that he knew their thoughts: so the disciples probably did not speak out, but whispered among themselves, Mark 10.26.

{with God all things are possible} Be not troubled at what I said; for God can and will save some rich men; such were Abraham, Isaac, Jacob, Job, Zaccheus; and all his elect: not for their merit, but for the sole merit of Christ.

V. 27. {Then answered Peter} Mark 10.28. Luke 18.28. In the name of all the rest, as often on other occasions.

{we have forsaken all} We were not commanded to sell all; and if we had, in what condition should we have left our families? yet have we left all: for they had left their trade, which was their livelihood.

V. 28. {in the regeneration} You have followed me in preaching the Gospel to the regeneration of the elect: or he means that in the absolute renovation in the resurrection, they should sit, &c.

{When the Son of man} Though your reward be not in this world, you shall be sure of it in the world to come, chap. 16.27.

{ye shall also sit} Luke 22.30. You shall have a prerogative above others in this behalf.

{judging the twelve tribes} He alludes to their manner of judgment, when their twelve tribes were entire and flourishing; he means the universal Church consisting of the carnal and spiritual Israel: and he speaks of twelve thrones, according to the number of the apostles, that they might know, that they should all equally share in dignity and honor; Judas excepted, into whose honor and office Matthias succeeded: you shall sit judging either by your doctrine, or by attending on me in a special manner.

V. 29. {every one} Not you apostles only; but all others; no man shall lose by obeying me.

{or father, or mother, &c.} That is, in case you cannot cleave to Christ, except you forsake them: honor your parents in God; and as far as his honor and service will permit; but where it is otherwise, praeferenda est religio necessitudini, pietas propinquitati says Ambros. l. 7. ep. 56. Romulo. Religion must be preferred before friendship, and godliness before kindred: that, says he, is true godliness, which esteems things divine, before human; and eternal, before temporal. Sanctis omnia est Deus; God is all in all to the saints.

{for my name’s sake} See on chap. 5.11.

{an hundredfold} In secular goods, Mark 10.30. For a little which the righteous have, is better than great riches to the ungodly: or in spiritual riches, and content, which is far better; for godliness with contentment is great gain, 1 Tim. 6.6.

V. 30. {But many that are first} Chap. 20.16. Mark 10.31. Luke 13.30. The Gentiles whom the Jews now despised, shall be preferred before them; and among these again, some, that in regard of former evil lives, now truly repented of, shall be preferred before some others who basely esteemed them, and thought highly of themselves: or many of highest esteem and reputation for religious life here, shall be shut out of heaven, as the Pharisees, chap. 5.20. when despised ones shall be saved; or, the last converted shall be rewarded as much as the first, chap. 20.1–16. See Luke 13.28, 30. & 7.29, 30. and 18.9, 14. chap. 8.11, 12. & 21.31. &c. See also Wisd. 5.1, 2. &c.

CHAPTER 20

Verse 1. {For} This causal particle, and the repeating of the end of the last chapter here, verse 16. shows that this parable is inferred to expound the former conclusion.

{the kingdom of heaven} The equity of God’s dispensation in the kingdom of heaven, is as if a householder, &c.

{early in the morning} ἅμα πρωῒ together with the morning: so they said, ἅμα τῇ ἡμέρᾳ with the day, and the Latins, cum prima luce: with the first light; that is, as soon as it was day: God from the beginning of the world had a care to provide workmen for his vineyard, the Church, Isaiah 5. whom he sent into it with the first light, the knowledge of him, and his will concerning man’s salvation: the vineyard is the Catholic Church, which brought forth so many vine-branches, quot sanctos, &c. from Abel the just, unto the last-born elect: Gregor. hom. 19. in Evang. mane mundi fuit ab Adam usque ad Noe: the morning of the world (says the same) was from Adam to Noah: the third hour, verse 3. was from Noah to Abraham: the sixth hour was from Abraham to Moses; verse 5. the ninth hour; verse 5. was from Moses to Christ: and the eleventh verse 6. to the end of the world. See here also, Hilary canon. 20. in Matth. Theophylact and Euthymius, understand this of the divers ages of man, childhood, youth, middle age, old age, wherein they are called to the faith in Christ: Augustin de verb. dom. secundum Joh. serm. 59. proposes both these interpretations.

V. 2. {When he had agreed} συμφωνήσας. See on chap. 18.19. When he had made a contract or covenant.

{for a penny} The Roman penny, is the eighth part of an ounce, which, after five shillings the ounce, is seven pence halfpenny, chap. 18.28.

V. 3. {About the third hour} This shows the continuance of God’s care for his Church unto the end; because he is compared to a husbandman, that still looks out for workmen. See on verse 1.

{standing idle in the marketplace} Whither idle persons used to resort, chap. 11.16. Acts 17.5. and where they who expect, or desire employment, are wont to wait.

V. 4. {whatsoever is right, I will give you} God promises a reward to his servants, to encourage them to the work, Psalm 19.11. & 58.10, 11. 1 Cor. 15.58. In the application of this parable, we may not understand that any man can merit the least good at God’s hands; that which he gives is of free grace, not of man’s desert, as with men, the workman is worthy, or deserves his wages or hire, Luke 10.7. Matt. 10.10. but between God and man the case is thus — if by grace, then it is no more of works; otherwise grace is no more grace: but if it be of works, then it is no more grace (or a free and undeserved gift) otherwise, work is no more work, Rom. 11.6. Inconsistent therefore are man’s merit, and God’s grace and free mercy in Christ. What then? consider well, and choose which of the two you will stick to for your salvation. The apostle tells you, that Israel attained not to the law of righteousness, because they sought it not by faith (in him who freely, and without any merit of man, justifies sinners) but as it were by the works of the law, Rom. 9.31, 32. Let him therefore boast of his merit, who will renounce the grace and free mercy of God in Christ: for, if righteousness came by the law, then Christ is dead in vain, Gal. 2.21. See Aug. Enchirid. ad lau. c. 3.

V. 5. {About the sixth, and ninth hour} See on verse 1.

V. 6. {about the eleventh hour} An hour before sunset, or somewhat more; for the first hour began at sunrising, in the aequinoctial: that is, at six of clock with us, for their day was twelve hours, John 11.9.

V. 7. {Because no man hath hired us} This might import their excuse, who make no good use of those excellent parts which God has given them; under pretense that they have no calling to the ministry: but (as has been formerly noted) parables may not be over-curiously stretched to answer in morality to every particle, which they seem to point at: but the scope of the speaker, is chiefly to be observed: and so here, as Euthymius notes after Chrysostom, those things are to be expounded only, quae opportuna videntur — caetera vero non sunt curiose scrutanda; which are opportune, but the rest may not be curiously examined. See on chap. 18.25.

V. 8. {So when even was come} This need not be applied, as being rather to fill up the parable, than otherwise: yet it is true, that God will in like manner appoint Christ, in the end of the world, to reward all his ministers and people, for all their service done here, in his Church, chap. 16.27.

V. 9. {they received every man a penny} That is, (says Hilari can. 20. in Matth.) obedientiae ipsius praemium, the reward of his obedience, salvation; says Euthymius, as much as was promised to the first, and more than the last could expect.

V. 10. {They supposed} We must not think, that any that go to heaven will complain, that any have too much, or themselves too little: (there is no envy or repining there, where all are full) but this is added, to give occasion, in the words following, to show; that God’s liberality in rewarding some that have labored less than others, is no prejudice to his truth or justice, in rewarding others.

V. 11. {They murmured} See on verse 10. The Jews murmured, that God had equaled the Gentiles with them in their interest in Christ, (see also, Luke 15.29, 30.) but there can be no such discontent in heaven.

V. 12. {have wrought but one hour} Or, have continued one hour only, and thou hast given them a reward equal with ours. So began the Lord with the last, quia ad Paradisi requiem, prius latronem quam Petrum perduxit. Gregor. hom. 19. in Evang. For he brought the penitent thief into the rest of Paradise before Peter.

V. 13. {I do thee no wrong} See on verse 10.

V. 14. {Take that is thine} By agreement, verse 2, 13. God’s people shall receive all that God does promise them; yet still we must remember, that God freely justifies sinners, and that through grace, not any merits of those whom he justifies.

V. 15. {to do what I will with mine own} I give only that which is mine own: I have paid you according to my agreement with you; and you have no cause to complain of me, for giving to other what I please, out of mine own estate.

{is thine eye evil} Do you envy them for my free liberality, 51wherein I do you no wrong? The Hebrews by רע עין rah ben mean an envious eye, Prov. 23.6. So the seventy eat thou not with ἀνδρὶ βασκάνῳ; Jerom. cum homine invido, with an envious man; according to this, Christ says, an evil eye proceedeth from within, out of the heart of men. Mark 7.21, 22. So also Deuteronomy 15.9. ורעה עינך. 70. καὶ πονηρεύσεται ὁ ὀφθαλμός σου. So here, ὀφθαλμὸς πονηρὸς is an evil or envious eye. See Eccles. 14.7. Contrary hereto is, טוב עין the good eye, which Solomon says, shall be blessed. Proverbs 22.9. According to which, Syrac says, Eccles. 35.10. ἐν ἀγαθῷ ὀφθαλμῷ, with a good eye give the Lord his honor, and diminish not the firstfruits of thy hands; that is, with a heart free from envy. See on chap. 6.23.

V. 16. {So the last} See on chap. 19.30.

{for many} Some come short of them and their reward, who were much superior to them in the world’s esteem; because they are only outwardly called by the word, but are not elected to eternal life; or the last shall have reward, when the first shall fail of; because plerique Deum vocibus sequuntur, moribus fugiunt. Gregor. hom. 19. in Evang. Most follow God in words but in their manners fly from him; they profess that they know God, but in works they deny him. Tit. 1.16. But why (say some) does not God show the same mercy to all those whom he calls? We know his judgments are just, though in many things we cannot understand the cause; let us say therefore with Prosper. de vocat. Gen. l. 1. c. 15. quid calumniamur justitiae occultae, qui gratias debemus misericordiae manifestae? Why calumniate we his secret justice, who owe (all possible) thanks to his evident mercy?

V. 17. {And Jesus} Mark 10.32. Luke 18.31.

{going up to Jerusalem} Up, either in regard it stood somewhat higher than the plain about it, Jer. 17.3. and 21.13. or, as men are said to go up to some chief place in a country, or head city of a kingdom: howbeit the word ascending, is oftentimes put simply, for going or traveling to a place, 1 Kings 22.4, 6, 12. Jer. 34.21. and 37.5.

{apart in the way} To acquaint them privately with his death and resurrection, who were to be special witnesses thereof, Acts 10.41.

V. 18. {we go up to Jerusalem} Christ foreshows his readiness to suffer for us, by his words here, and by his going before them, Mark 10.32.

{the Son of man shall be betrayed} He had acquainted them with his passion twice before, chapter 16.21. and 17.22, 23. yet now he mentions it again, because they understood not, why he would wittingly go among his enemies; and afraid what would become of themselves, they willingly declined that journey, Mark 10.32. therefore he repeats this hard lesson to them again, that, when, they saw one part of the prediction come to pass in his death, they might be confirmed concerning the other part his resurrection from the dead. The first time he told them of his death in general: the second time he declares the mean, by treason: now he tells them of the manner, by condemnation and crucifying: and in his last supper he reveals the traitor to them; all this did he, that they might not be dejected nor scandalized at that which he should suffer; considering, that nothing came to him by chance, nor the power and will of man, but the determinate counsel of God, unto which, he wittingly and willingly submitted himself, chapter 26.39, 42. This, in the present perturbation of mind through fear and sorrow, though they did not now understand, yet they afterward confessed: see Acts 4.27, 28.

{unto the chief priests} Who, though they were ordained of God to be pillars of the Church, guides, and comforts to the people, yet in their corruption, became the most violent suppressors of religion, and persecutors of the ministers and children of God, Jer. 20.1. and 26.8. Acts 4.1. and 5.17.

{shall condemn him} Shall cause him to be condemned: for they had no power to do it themselves, the Romans having taken from them the power of judicature, in matters capital, and concerning life and death.

V. 19. {and shall deliver him} See on verse 18.

{to mock} They shall afflict him with words, stripes, and death. See chapter 27.27, &c. John 19.2. Thus they as chief instruments, delivered him to the Roman power: but still we must consider the supreme mover, and the ultimate end, without which none of the rest could have prevailed. God the Father delivered him for our redemption, Rom. 8.33. Christ delivered up himself, Gal. 2.20. John 10.11, 13. Judas the betrayer delivered him: the chief priests and scribes delivered him, for they persuaded the people to cry crucify him: and Pilate delivered him to death: yet in this delivery God is just and merciful, but man unjust and impious, because in one and the same thing, there was not one and the same end proposed: God delivered his Son to death for us, that he might deliver us from eternal death: Judas betrayed him, because Judas was covetous: the Jews delivered him up, because they were envious: Pilate delivered him to be crucified, to gratify the Jews; the end and impulsive causes make the difference of actions. See on verse 18. Acts 4.27, 28. and Augustine ep. 38. ad Vincent.

{to crucify him} After the manner of the Roman execution of the malefactors: so did he make his grave with the wicked: so was he numbered with transgressors, Isaiah 53.9, 2. So became he obedient to the death of the cross, Philippians 2.8.

{the third day} By this he comforts them, and instructs them against their sorrow, and his ignominy, lest they should be scandalized at his sufferings. See on chap. 12.40.

{he shall rise again} See chapter 16.21. It was a great trial of their faith, that he, whom they believed, and professed to be the Son of the living God, the Messiah and Savior of the world, should be permitted to such impious hands, such ignominy, and a death so shameful; but in his resurrection he was declared the Son of God with power, Romans 1.4. By his resurrection the third day, death and hell were conquered, and we freed from the sting and power thereof.

V. 20. {then came to him} A little time after, in the same journey: it is likely they came to him apart, and privately. See verse 24.

{the mother of Zebedee’s children} Mark 10.35. says, James, and John, the sons of Zebedee, came unto him, saying, &c. It seems their mother came with them, and solicited for them: these were James the elder, and John the beloved: the mother’s name was Salome, Mark 15.40. This James Herod slew, Acts 12. and John was the beloved disciple, and apostle, who lived long after.

{worshipping him} Adoring him, Syriac: either kneeling down to him, or with such reverence, as might import, and present a humble and hearty petition.

V. 21. {what wilt thou?} It seems hereby that she petitioned at first indefinitely, as some use; will you grant me one thing? not presently saying what: but Christ well knowing what she would ask, would yet have her express her request: to teach us, that no wise man may grant indefinite petitions, as impious and foolish Herod did; and also that he might have the more evident occasion of reproving their ambition.

{these my two sons} Probably, she had heard from the two apostles, her sons, what our Savior had said, chapter 19.28.

{the one on thy right hand} Let them have the highest degree of honor in your kingdom; which they (not yet understanding the spiritual kingdom of Christ) did suppose should be with external honor and greatness. See 1 Kings 2.19. Psalm 45.9.

V. 22. {ye know not what ye ask} You think that they who are principal in my kingdom shall have much secular honor and ease, with all affluence of worldly accommodations; but you will find it quite contrary, for they must be more exposed to troubles, and sharp encounters, than others.

{of the cup that I, &c.} A metaphor taken from a man condemned to die by drinking poison. See Psalm 11.6. Isaiah 51.17. John 18.11. Ezek. 23.32. Can you suffer persecution for the confession of the truth of the Gospel? It is inopportune, and preposterous which you desire: you must first taste of my sufferings, and then talk of honor after the victory: this question has the value of a deliberation; as if he said, consider first, how you will be able to suffer, which is the present condition of my kingdom, (chapter 16.24.) and do you already talk of rejoicing with me? Such is our natural affection, we would fain be crowned before the conflict: and they are most ambitious, who are most impatient of the cross, or performing their duty: the only bridle of ambition, is meditation of the cross; no man shall share with Christ in glory, who does not first in sufferings, 2 Tim. 3.12.

{to be baptized} Shall you be able to endure those overflowings of afflictions, which like deep water-floods must compass me about; see Psalm 69.2, 15. Psalm 124.4. and 116.3. Hence he takes an expression from the manner of baptizing them, by immersion or dipping over head and ears in the water. See on Luke 12.50. which in these hot countries was more safe for infants, or weak persons, than in these northern and cold parts it can be.

{we are able} Taking it literally; they knew they were able to do it; for they had often drunk of his cup, and had been baptized as he was.

V. 23. {of my cup} You shall endure afflictions as I shall; so they did both; for James was slain, Acts 12.1. and John was banished, and suffered many sad things, Revelation 1.9. See Jerom. catal. script. eccles. & Adricom. Act. Apost. Anno Christi, 98. 99. 129.

{but it shall be given to them, for whom, &c.} Or, save to whom; so the word is used, Mark 9.8. Christ’s power of disposing of it, is not denied; but he shows only for whom it is to be given.

V. 24. {when the ten} All the other apostles, among whom was Peter; yet we read of no peculiar exception made by him, concerning his primacy; probably they all promised themselves high dignities. Ambition troubled the Churches’ infancy; but much more in the growth thereof; as may appear in the several contentions of bishops, especially that which was between those of Rome and Constantinople, concerning the 52title of universal priest or bishop, Mauritius the emperor, favoring John bishop of Constantinople, granted him that prerogative; Gregory bishop of Rome much stomaching it, inveighed sharply against it; styling that same John, proud, wicked, foolish, antichristian, &c. as appears in several epistles of his, Ep. 188. l. 1. ib. ep. 19. ib. Ep. 194. he says, ego autem fidenter dico, quod quisquis se UNIVERSALEM SACERDOTEM vocat, vel vocari desiderat, in elatione sua ANTICHRISTUM praecurrit, quod superbiendo se caeteris praeponit, I say confidently, that whosoever calls himself universal priest, or desires so to be called, he foreruns Antichrist in his pride; in that, in being arrogant he prefers himself before others. Boniface the third, having at last obtained that primacy, by the favor of Phocas, the then emperor (which Phocas had murdered his sovereign lord, the emperor Mauritius) it was continued in the woeful effects thereof, which are mentioned in many histories. In the Council of Constantinople, it was ordained, that every bishop should keep within his own jurisdiction: To. 1. Canon. 2. So To. 1. Concil. Nicen. Can. 6. Over the banks of which channel, when ambition of prelates once swelled, it overflowed the Christian world, with many sad calamities.

{against the two brethren} Because they sought to be above them, who were too much inclined to the same fault, Mark 9.33, 34.

V. 25. {Jesus called them unto him} That he might appease this emergent contention, that he might reprove the ambition of one party, and the envy of the other, he would thus hear the matter, and reconcile them.

{Ye know} See on Luke 22.25. As before, chapter 18. upon the like occasion, where he would quench those unhappy and dangerous sparks of ambition; he pleaded not any primacy granted to Peter: so neither does he here, which doubtless he would not have omitted, had he intended any such right by his own donation, and right by himself formerly placed in Peter.

{that the princes of the Gentiles} He speaks this to his disciples, intimating thereby, that they were not to expect secular honors and dignities, by following Christ; much less, ambitiously to seek after them; but to carry themselves humbly one towards another, according to his example. Primacy and dominion is proper to secular princes; therefore whatsoever subject affects that, would usurp that which God has not given them. See on verse 26.

V. 26. {it shall not be so among you} Another manner of life and state must you look for, such as I have undergone before you: you must not domineer (1 Peter 5.3.) but teach and be subject to princes, and labor in the Gospel to save souls. See on Luke 22.26.

V. 27. {let him be your servant} Let him carry himself humbly towards his fellow servants: or let the most ambitious be least esteemed: let him that most faithfully labors in the word, and is of most holy conversation, be had in most honor: this is the chief dignity of ecclesiastical persons, rather to be good than great.

V. 28. {as the Son of man} Here he proposes his own example, as John 13.13. I who am the Lord of all, yet have so humbled myself, as to take on me the form of a servant, Phil. 2.7. and to lay down my life for the redemption of the elect; how much more ought you to serve in the ministration of the Gospel, for the saving of your fellow servants?

{not to be ministered unto} Not to be attended on as a king in this world; but in the form of a servant and man of sorrows, to work and accomplish your salvation, Phil. 2.7. yet as God, to be worshipped in spirit and truth, John 4.23. 1 John 5.23.

{to give his life} John 10.11.

{a ransom} λύτρον, a satisfactory price of redemption. The apostle calls it ἀντίλυτρον, to free us from God’s wrath due unto us for our sins.

{for many} Sufficiently for all in regard of the worth and merit of it; though not efficiently in respect of the issue and event thereof: or they are many that are saved by Christ, chap. 26.28. Rom. 5.15, 19. though they be few in comparison of them that perish, chap. 7.13, 14.

V. 29. {as they departed from Jericho} Mark 10.46. Luke 18.35. John 6.26. 1 Kings 16.34.

V. 30. {two blind men} But one of better note than the other, called Bartimeus, in St. Mark: these two were healed when Christ came out of Jericho: some think St. Luke mentions another healed before he went into it: and that is most probable. See on Luke 18.35.

{sitting by the wayside} As beggars use to do: it seems they were very poor, as well as blind.

{when they heard that Jesus passed by} By the multitude going with him, and discoursing of him; or it may be they had asked some of them, and they told them.

{have mercy on us} See on chap. 9.27.

V. 31. {the multitude rebuked them} Either disdaining their condition, as not fit to speak to Christ: or thinking Christ could not heal them: or it may be they were offended at the high title which they gave Christ: or misdoubting they would but disturb and retard his passage; or supposing they meant to beg something of him.

{but they cried the more} They were persuaded that Christ could heal them, and would not be dismayed, because the multitude would not give them leave to pray: true faith (the effect whereof is fervent prayer, Psalm 116.10. 2 Cor. 4.13.) like as in the conflicts between the wind and the fire, the more it is opposed, the more it is inflamed.

V. 32. {and called them} Speaking himself to them, and not sending others to call them.

{what will ye} He knew what they did desire, and would ask; but he would have them to declare it, that the people might be the more attentive to the ensuing miracle.

V. 33. {that our eyes may be opened} The eyes of them, who by reason of any defect, cannot see, are as it were shut up, therefore they would have them opened, that is, their sight restored. See on chapter 9.30. They beg that which no mere man could have given them: it is a short prayer, but the effect of great faith, by which they apprehended both his power to do it, and mercy to perform it.

V. 34. {Jesus had compassion} He granted both their suits: that which is specified, verse 30. by pitying them, and that which is mentioned, verse 33. by restoring them their sight. The fountain of this miracle was the mercy of Christ, whereby he pitied them: the external means, his touching their eyes: sometimes he only said, Receive thy sight, Luke 18.42. Sometimes he anointed them, John 9.6. to teach us, that he can help by ordinary means, without means; and contrary to the ordinary means.

{presently their eyes} This is a certain argument of Christ’s divine power: God only can in an instant by his word, and touching them by his repairing hand, give sight to the blind, heal every infirmity, or repair any decay or damage of men.

{and followed him} They became his disciples: this was an evident proof of their recovery, bodily and spiritual: and of their gratitude, who did not as many, after they had obtained their petition, go away home; but they followed Christ, that they might be further edified and confirmed: and for others’ sakes, that they might confirm them, by testifying the power and mercy showed on them, which Luke 18.43. is called glorifying of God; true faith is ever thankful: this also is the end of our illumination and spiritual healing by Christ; that we may follow (not our own darkness any more, but) Christ our light. See Eph. 1.17, 18. &c. Eph. 5.8.

CHAPTER 21

Verse 1. {When they drew nigh} Mark 11.1. Luke 19.29.

{to Bethphage} See on Luke 19.29. It was a sabbath day’s journey from Jerusalem: the valley of Jehoshaphat (divided by the brook Cedron) being between that and Jerusalem. See Joseph. Antiq. lib. 20. cap. 6.

{mount of Olives} A little hill on the east side of Jerusalem, planted with olive trees, Zech. 14.4. Acts 1.12.

V. 2. {over against you} This it seems he spoke δεικτικῶς, pointing to it with his hand: therefore he named it not, it being then in sight.

{straightway ye shall find} You shall not need to look up and down for them, you will soon see them: this he says, lest they should think their finding it so accidental or by chance.

{a colt} Not yet weaned from the dam, or a young one.

V. 3. {If any man say unto you ought} He furnishes them with this answer, lest they should be put off, or retarded in that which he determined should be done.

{The Lord hath need} I who am Lord of all, and have more right to them, than they have use of them: therefore he would not have them say, our Lord, or your Lord, but the Lord of this universe; the Lord of all would thus use this man’s goods, being made poor for us; though the earth and the fullness thereof be his. See 2 Cor. 8.9. Yet he would not have them taken up for his use against the owner’s will; but would have him persuaded by two arguments of his just dominion and present necessity.

{he will send them} He made the owner willing to let them go: thus he declares, as his omniscience, who foreknew, and told them the event; so also omnipotence, who could rule the wills and affections of all men, to that which he would have done: or he will send them, may import, the Lord will presently restore them, or send them back again; the former agrees best with Mark 11.6. and the Syriac interpreter, & confestim dimittet eos huc.

V. 4. {all this was done} Christ did not send for the ass to ride into Jerusalem, for ease of his journey, or ostentation, but that he might declare himself to be the Messiah, whose coming in this very manner, was foretold by the prophets.

V. 5. {Tell ye the daughter of Zion} Isaiah 62.11. Zech. 9.9. John 12.15. The citizens of Jerusalem, which was built on mount Zion: it is a Hebrew phrase often used in the Lamentations. See the like Psalm 45.12. and 137.7.

{sitting upon an ass} As eminent persons, or judges use, Judges 10.4. and 12.14. or to show the peaceableness of his kingdom.

{and a colt} He rode on the one, though both be mentioned, as a mark of evidence, showing the fulfilling of the prophecy.

{of an ass} υἱὸν ὑποζυγίου, the foal of an ass under the yoke used to draw in the team.

V. 6. {and the disciples} Mark 11.4. They made not excuses, as unwilling to undertake that office, either as unworthy of them, or uncertain of the event; but resting assured of the success they find it as they expected.

V. 7. {put on them} Probably on the one, though both are named. See verse 5.

{their clothes} Their upper garments, which being worn loose, were large and long, and so might the more commodiously be cast over beasts to be rid on.

{set him thereon} Upon their garments: so did the captains, when they proclaimed Jehu king, 2 Kings 9.13.

V. 8. {spread their garments in the way} They covered the way with them for him to ride on: as kings at their coronations, or at some solemnities of state, use to have their way upon cloth.

{cut down branches} Possibly such as had no loose garments to spare, cut down boughs of trees, and laid them in the way: these were signs of festivity and solemnity: whereby God’s all-disposing providence gave them to understand, that the end of the law was now come, and the true tabernacle in which God dwelt, now present, Revel. 21.3. Col. 2.9.

V. 9. {cried, saying} Thus they used to cry in the feast of tabernacles, or booths, made of boughs, Nehem. 8.15. and it may be at other solemn times also.

{Hosanna} Save now, or save we beseech thee: taken out of Psalm 118.26. which psalm, as some observe, was wont to be sung often in their synagogues, and to be expounded concerning Christ’s coming: and was as a solemn form of acclamation (and therefore left by the evangelists in the Hebrew, as a thing commonly known among them) specially in their feast of tabernacles, wherein they were to carry boughs in their hands, by the commandment of God, Levit. 23.40. Here their הושענא (a word compounded of the two words הושיעה נא hoshiha na save or help I pray) imports as much as, Lord prosper, or give good success to our Messiah which the next words import. See notes Tremel. in loc. See on John 12.13.

{to the son of David} They desired God to preserve their new king, the son of David, and so acknowledge Christ to be their king by this solemnity. See on chap. 9.27. Though possibly the generality of this people, thought not of Christ’s spiritual kingdom; but these popular acclamations might be in order to their consent unto his secular kingdom, which the most knowing among them, dreamed of.

{blessed be he, &c.} Psalm 118.27. Well be it to him that comes in the name of the Lord, that is to say, whom the Lord has promised, and now given us for our king.

{in the name of the Lord} This is a Hebrew manner of speaking, importing him, who is, as it were the peculiar ambassador of the Lord.

{in the highest} Blessed is he that is in the highest, Luke 2.14. Or, save him, that he may save us, not only here, but in heaven also, Psalm 20.9. which might be the vote of the faithful and true believers in him, confident that Christ Jesus was the very promised Messiah, and Savior of his people.

V. 10. {And when} Mark 11.15. Luke 19.45. John 12.13.

{he was come into Jerusalem} The noise began at the descent of the mount of Olives, and the company (specially by such unusual acclamations) might probably increase in the way: but at his entering the city, the people thereof, must needs take notice thereof.

{all the city was moved} All the citizens of Jerusalem were affected, as to strange a noise, confluence, and postures of the people: see chapter 2.3. Ruth 1.19. Possibly the malicious scribes and Pharisees, did either foment and put on this design among the people, to cry him up as their king, that they might destroy him by the Roman power, as aspiring to a kingdom: or that they took occasion at least from these voices of the people, to accuse him hereof to Pilate: though we must still remember, that those things which men do wickedly, God, who creates light of darkness, turns to that which shall advance his glory: as here these acclamations (whoever moved them) gave the faithful knowledge of their Messiah now exhibited; and left the unbelieving so much the more unexcusable.

{who is this?} They do not generally do this, as if they knew him not, who had done so many and such unparalleled things among them, as drew all eyes and thoughts to admire, but they speak as amazed, what this sudden pomp should mean, what these acclamations, and the noise of the multitude, as at the inauguration of a king: so was Adonijah troubled, 1 Kings 1.41, 45. and Athaliah, 2 Kings 11.13.

V. 11. {This is Jesus, &c.} Probably some took him for the Messiah, and others esteemed him as some great prophet; who called him the prophet of Nazareth, in regard of his education, and his parents’ abode there, chapter 2.23. Luke 14.16, 24.

V. 12. {into the temple of God} Not to towers, or fortifications, but to the temple which might have satisfied them, what manner of kingdom his was; whereof also some show appeared in his harbingers, taking up the ass for his service: by the temple is here meant, that court of the temple, wherein the people prayed, Luke 1.10.

{he cast out} He showed himself to be the high priest, and Lord of the temple, by purging it. He had done this once before, John 2.15. but does it now again, because they had polluted it again. The first purging thereof seems to have been about the beginning of his public ministry; and this about the latter end of it: this was done the second day. See Mark 11.12, 15.

{all them} He spared none, great nor small.

{that sold and bought} Cattle, or doves for sacrifice. See on John 2.14.

{overthrew the tables} Showing thereby that they ought not to be set up again. See on John 2.14. There, for any such use as money-changing.

{of the money changers} Which changed foreign coin into money there current, that those which dwelt far off, might there according to the law buy sacrifices, and pay their oblations. See on John 2.14.

{that sold doves} Poor men’s offerings, Levit. 5.7, 11. and 14.22. Luke 2.24.

V. 13. {it is written} Partly Isaiah 56.7. partly Jer. 7.1. which he cites to show us how we must deal with the adversaries of truth by Scriptures; and how reformations of abuses in the Church, ought to be according to Scripture, not human inventions, which many times make the cure worse than the disease.

{my house} God calls the temple his house, Isa. 56.7. not that he can be included, or dwell in temples made with hands (Acts 7.48, 49.) but because it was a symbolum, and pledge of his gracious presence with his people: hence by a metaphor it is called his rest (Psalm 132.14.) and here Christ appears Lord of the temple, in that he reforms it.

{but ye have made it} Jer. 7.11. Mark 11.17. Luke 19.46.

{a den of thieves} A place to exercise your traffic and fraud in: whereby under color of promoting God’s service there, your care and study is to enrich yourselves, and so to make my Father’s house like such a den or cave, where thieves lie in wait to spoil men passing by, making it a shelter for themselves, and a receptacle for their purchases, or stolen goods, Hosea 6.9. He reproves not only the money changers, but the priests also, who made gain by them τὸ γὰρ φιλοκερδὲς, λῃστρῶν πάθος ἐστί, says Theophylact, for desire of gain is a thievish affection: in that he said, my house shall be called the house of prayer; he shows what by right it should be: but in that he says, ye have made it a den of thieves, he declares the impropriation and abuse thereof. So Mal. 2.8. There is much difference between that which is, and that which should be.

V. 14. {and he healed them} To show his divine power in his temple, into which he was to come, Mal. 3.1. and to stop the mouths of Pharisees, if they should again question him for purging the temple, or meddling with matters (as they conceived) being peculiar to them and their office and jurisdiction; and none other person whatsoever, except by their permission and leave.

V. 15. {saw the wonderful things} The miracles which he wrought on the blind, lame, &c. which were presented to him to be healed as verse 14. &c. They take no notice of them, though they saw them; but calumniate him for suffering the children to express his honor due.

V. 16. {hearest thou what these say?} As if they said, their blasphemy is so palpable, that you could not for shame but rebuke them, if you heard them.

{have ye never read} See on chap. 12.2. Thus he reproves their ignorant malice, and approves the acclamations of their children, by the testimony of David.

{out of the mouth} Psalm 8.2. The word νηπίων here used for, (of infants) signifies not only a child in years (coming of νη a privative particle, and ἔπος, a word, as if we should say, one that has not a word to say, or can hardly speak) but also a simple man, or one contemptible before men (see on chap. 11.25.) unlearned, rude, ignorant; of slender understanding, 1 Cor. 3.1. Here θηλαζόντων, of sucklings is set as Psalm 8.2. for the more full expression of the sense; which is to show the admirable power of God to set forth his glory, in and by the weakest and most improbable means.

{thou hast} These children do not blaspheme, but God has stirred them up, to acknowledge me to be the Messiah, to his glory.

{perfected praise} Psalm 8.3. יסדת עז jissadata hoz, thou hast founded strength, which here is called praise: that is, strong praise. See Psalm 29.1. and 96.7. and 118.14. Therefore the seventy, which this evangelist follows, gives it αἶνον, praise: the word κατηρτίσω, here used, imports a firm decreeing, or appointing a thing which in God’s counsel is a perfecting that which cannot be altered, nor miss effect, Esther 1.8. and mouth is here taken for testimony, as chap. 18.16. Theophylact interprets it, that the Spirit of God spoke by them.

V. 17. {went out of the city} He would not stay in the city in the night, to avoid all suspicion of his affecting a temporal kingdom, and to have the better convenience of solitude for prayer and private instruction, necessary for those whom he would send to preach the Gospel to all nations.

{to Bethany} A little village near Jerusalem, John 11.18. about two miles off, that he might further confirm and comfort Lazarus (whom he had lately raised from the dead) and Mary and Martha his sisters.

V. 18. {he hungered} Showing thereby that he was subject to human infirmities; and also that he might have occasion to work the ensuing miracle. See chapter 4.2. Possibly he had eaten no supper, but spent the night in teaching those present, or praying, as he often had done.

V. 19. {and when he saw} Mark 11.13.

{Let no fruit grow on thee} See on Mark 11.13. Some conceive that our Savior intended hereby, to foreshow the destruction of Jerusalem, because they brought forth nothing but leaves of ceremonies: others think it was only for an occasion of the ensuing exhortation, verse 21.

V. 20. {when the disciples saw it} On the morrow, as they passed by again, Mark 11.20.

{how soon is the fig tree withered} They wondered at the event, who did not so much consider the cause: it was more to be admired, why Christ cursed this tree, who was ever wont to bless and preserve his creatures. See Mark 11.20, 21. Ξηραίνει οὖν τὸ δένδρον ἵνα σωφρονίσῃ ἀνθρώπους, he made the tree wither, that he might amend men, says Theophylact: hereby showing them the condition of the Jewish synagogue.

V. 21. {If ye have faith} See on chap. 17.20.

{and doubt not} καὶ μὴ διακριθῆτε, the word signifies a doubting, wherein a man does, as it were with opposite opinions, contend with himself, recounting such difficulties as render him diffident and fluctuant, as not knowing what to resolve, or which way to incline. See Romans 4.20. and on Acts 10.20. But herein he means that effect of faith in prayer which asks τὰ συμφέροντα, things profitable, and convenient, as Theophylact well notes.

{ye shall say unto this mountain} As if he had said, there shall be nothing (which conduces to God’s glory, and your salvation) so hard or seeming impossible to man, but steadfastly believing, you shall attain it. See on chapter 17.20. and on Luke 17.6.

V. 22. {all things} Agreeable to God’s will, 1 John 5.14. Mark 11.24.

{believing} Prayers without faith are fruitless, πιστεύοντες, this participle includes a condition of obtaining; (see James 1.6.) believing that God can, and will give. See on chapter 7.7, 8. Yet when God does not give to the prayer of faith, Prosper’s rule is ever to be held, nec est iniquitas apud Deum, qui saepe postulata non tribuit, quae postulare donavit, contr. Collat. cap. 26. Neither is there unrighteousness with God, who oftentimes does not give those things desired, or entreated, which he gave (faith and a heart) to entreat, that he may give something better, as more conducing to his glory, and the petitioner’s salvation: see Deuteronomy 3.23, 24, 25, 26. 2 Sam. 12.16, 18. 2 Cor. 12.8, 9.

V. 23. {when he was come into the temple} To teach the people, and to perform this part of his priestly and prophetical office. See Mark 11.27. and Luke 20.1.

{the chief priests and elders of the people} These men seeing the glory of his miracles, the people following him, his casting out the buyers and sellers out of the temple, where the priests permitted them to be, they stomached him, as concluding, that if he thus proceeded without their leave to meddle with the government of the temple, and teaching therein; their authority and honor, must soon suffer a total eclipse, and come into contempt: therefore they question his authority. Envy ever calumniates good things (as Euthymius notes): it is the black shadow which ever waits on those, on whom prosperity, or any popular opinion of excellency shines.

{by what authority} They question not now his doctrine, which they knew they were not able to gainsay; nor his miracles, which clearly enough appeared to be the works of God; only they move a captious question: if he should have said, by divine authority, they would have accused him of blasphemy; if he should have answered by human authority, themselves were the rulers, who in an ordinary calling, had care and charge of the temple; if he should have said, without authority, they would have accused him of sedition.

V. 24. {I also will ask you one thing} As they asked not with any mind to learn, but to find some calumny against him; so neither does Christ answer them so directly as they expected: for as Theophylact says well, τοῖς κακούργως ἐρωτῶσιν, οὐ δεῖ ἀποκρίνεσθαι: we must not answer them, who malignantly inquire, or question; but in that he answers by his question concerning John, they might have understood, that his authority was supreme, he being the very God and Lord of the temple; if they had indeed believed John, who openly testified him to be the only Son of God; so therefore Christ answers them by a dilemmatical question, verse 25, 26. So he takes the subtle in their subtlety, 1 Cor. 3.19.

V. 25. {the baptism of John} That is, John’s ministry and doctrine, who preached the baptism of repentance, Mark 1.4.

{reasoned with themselves} They beat their heads about it, and mused or laid their heads together, well perceiving their unavoidable error, and that they must be convicted in their answer to either part of Christ’s question.

{from heaven} From God (as appears by the opposition. So Dan. 4.28. Luke 15.18, 21.) that is, of divine authority, and institution.

{he will say unto us} Thus the hypocrite’s conscience is self-convicted: they feared that Christ by saying thus, would make their unbelief and obstinacy appear to the people, whose good opinion was a great part of their ambition.

V. 26. {If we say of men} See note on Luke 20.6.

{we fear the people} Lest they should stone us.

{all hold John as a prophet} Chap. 14.5.

V. 27. {we cannot tell} They could, but durst not. See verse 25, 26. See on Luke 20.7.

V. 28. {But what think ye} He thinks it not enough to stop their mouth; but, by a parable, he makes them to condemn themselves, as Nathan did David, 2 Sam. 12. and the disguised prophet Ahab, 1 Kings 20.38. &c.

{a certain man had two sons} These are expounded to be publicans and Pharisees, verse 31, 32. by some interpreters.

V. 19. {afterward he repented} Thinking more seriously of the matter, he undertook and went about that work, which he formerly declined and refused.

V. 30. {and said likewise} As verse 28.

{I go} Ἐγὼ, I, he understood, ἀπέρχομαι, will go, or will do as you command: hereby he noted the Pharisees, who professed much readiness and willingness to serve God, but did not: the speech is elliptical, usual in case of answering commands, or offering service, wherein they said, הנני hinnem, behold I, or I am ready: so Israel promised, Exod. 24.3, 7. See Gen. 37.13. 1 Sam. 3.4, 5, 6. Isaiah 6.8.

V. 31. {the first} Hereby they confess, by just consequence, that the repenting publicans and sinners were better than themselves, with all their fair pretenses and shows of good works.

{into the kingdom of God before you} They made haste to the kingdom of God, and you are slow and remiss; you should at least have followed their example: this word, goe before, is improperly taken in this place, where none follow: they shall go to heaven, rather than you; or, so shall not you: or these whom you despise, as unholy, might be guides and patterns for you to follow, but that your pride and malice blind you.

V. 32. {John came unto you, &c.} Chapter 3.8. By way of righteousness; he means, living uprightly, being of a holy and honest conversation, and persuading you to do so: as the Hebrews use the word, דרך, derech, for life and manners, Psalm 119.1.

{repented not} Of your evil deeds, or of your unbelieving John.

V. 33. {Hear another parable} In the former parable, he had showed them their neglect of John’s doctrine: in this he sets forth their cruelty, shortly after to be exercised on himself; and ushers it in by their fathers’ cruelty to the prophets.

{which planted a vineyard} Isaiah 5.1. &c. Jer. 2.21. Mark 12.1. Luke 20.9. God planted the Jewish Church, as his vineyard, Psalm 80.9. &c.

{hedged it} Herein is implied God’s care of the safety and prosperity of it, Psalm 35.27. The meaning is, he defended, and preserved it from the incursions of the enemies, which otherwise would have destroyed it.

{digged a winepress} Furnished it with all things necessary.

{built a tower} Made the place strong; for a tower, between the curtains, is as a buttress and strength of the wall.

{let it out to husbandmen} To the priests.

{went into a far country} Left it wholly to their care; in outward appearance, as if he had been absent; whereas indeed, as Theophylact says, ἡ ἀποδημία τοῦ Θεοῦ ἡ μακροθυμία, the peregrination of God, is his long-suffering: he seems as if he slept, or were gone far off, when he forbears long, and does not presently punish sinners; or does not manifest his presence to men of this world.

V. 34. {sent his servants} The prophets whom the Jews slew.

V. 35. {beat one} See on Luke 20.10. So Pashur the priest beat the prophet Jeremiah, Jer. 20.2. and Zedekiah, Michaiah, 1 Kings 22.24.

{another they killed} Many others they slew. Which of the prophets have they not persecuted? Acts 7.52.

{stoned another} As if they had been blasphemers: so Joash used Zechariah the son of Jehoiada, 2 Chron. 24.21, 22.

V. 36. {more than the first} They had more prophets a little before the captivity than formerly. See 1 Sam. 3.1. with Isaiah 1.1. Hosea 1.1.

V. 37. {sent unto them his son} Christ himself, who here foretells his own death. See on Luke 20.14.

V. 38. {come let us kill him} See chap. 26.3. John 11.53. Gen. 37.16, 20. See on Luke 20.14.

{let us seize on his inheritance} Let us give laws, and rule the Church according to our own will, as we have many years done.

V. 39. {they cast him out of the vineyard} Delivered him to the Romans to be condemned: and slew him without the city, Heb. 13.12. See on Luke 20.15.

V. 40. {What will he do?} He makes them judges, having spoken the parable concerning them; meaning to condemn them out of their own mouth, as verse 31. See on Luke 20.15.

V. 41. {He will miserably destroy} κακοὺς κακῶς ἀπολέσει, it is a kind of Greek proverb, meaning he will with grievous punishments consume those impious tenants, and provide him better.

V. 42. {Did ye never read} Psalm 118.22. Acts 4.11. See on chap. 12.3.

{which the builders rejected} Those whom before he compared to husbandmen, here he compares to builders.

{the head of the corner} The chief stone in the corner is called the head of the corner: which being the strength of the walls, the builders usually make choice of some principal stone for that place. So Christ is to the Church, though refused of the priests, Eph. 2.22. He is as Euthymius says, conjunctio populorum, the stone which united the (two walls) the people (of the Jews and Gentiles). See Acts 4.11. In unam fidem Abrahae colligens eos, qui ex utroque testamento apti sunt in aedificationem Dei, Irenaeus lib. 4. cap. 42.

{This is the Lord’s doing} That is, God appointed him to this office, though the Jews through malice and emulation rejected him. See Heb. 5.4, 5.

V. 43. {the kingdom of God shall be taken from you} That is, the Gospel, the scepter of his kingdom; the word and ministry, whereby men are gathered into his kingdom, and his protection, as Euthymius interprets. See Acts 13.46. Rom. 11.8. &c.

{and given to another nation} As he foretold the rejection of the Jews, so also the calling of the Gentiles. See places fore-cited.

{the fruits thereof} Every kingdom has its own proper fruits: the fruits of God’s kingdom are the fruits of the Holy Spirit, not of corrupted flesh. See Gal. 5.22. Eph. 5.9. The fruits here spoken of, must be, not only meet for repentance, but also beseeming God’s kingdom; not only leaving evil, but also doing good. See Isa. 1.16, 17.

V. 44. {Whosoever shall fall on this stone} Isaiah 8.14, 15. Rom. 9.33. 1 Pet. 2.7. The meaning is, as Theophylact after Chrysostom interprets, σκανδαλιζόμενοι ἐπὶ τῷ Χριστῷ, they who are offended in Christ; as contemners and unbelievers, who blasphemed him: or as taking offense at my humility; he shall not hurt me, but destroy himself.

{shall be broken} As a man falling upon a rock, breaks not it, but his own bones.

{it will grind him to powder} Which Chrysostom and others understand of temporal and eternal destruction. See Daniel 2.44.

V. 45. {his parables} These two fore-mentioned, verse 28, 33.

{they perceived he spake of them} Their own consciences interpreted the parables concerning themselves: yet were their hearts so hardened, that they could not repent.

V. 46. {they feared the multitude} Wicked hypocrites abstain from sin: only for fear of punishment: so for the present, these enemies of Christ (though in great authority) are awed by fear, lest the people who honored Christ should fall upon them. Evil magistrates are sometimes kept from cruelty, for fear of inferiors; their breaking God’s laws, gives example to the people to break theirs: this is just with God, though the people sin in so doing.

{took him for a prophet} The people deservedly took him for a prophet, whom the priests unjustly, and impiously accounted as an impostor: chap. 12.24. Mark 3.22. See Deut. 18.18. John 1.45. Acts 1.45. Acts 3.20. &c. Acts 7.37. &c.

CHAPTER 22

Verse 1. {Jesus answered} To the thoughts of Pharisees, who were offended at the former parables: or he added more parables to the former: it is usual with the Hebrews to say, he answered, instead of, he said, or began to speak. St. Luke recording this parable, shows the occasion of Christ’s speech was, that which one said unto him, who sat at meat with him in the Pharisee’s house, to wit, blessed is he that shall eat bread in the kingdom of God. Luke 14.15, 16.

{by parables} See on chap. 9.17. and 13.3, 18. Luke 5.6. In the former parable he had threatened destruction to the Pharisees, here to all the people: he shows the manner also, to wit, by sword and fire; and that after his death the Gospel should be preached to the Gentiles, &c.

V. 2. {the kingdom of heaven is like} See on chap. 20.1.

{a certain king which made a marriage for his son} That is, prepared a marriage feast so magnificent as became a kingly state. That which the Greek calls here γάμους, the Syriac interprets by משתותא meshtutho, (that which the Greeks called συμπόσιον) a bibendo; for שתה shetho, bibere, is properly to drink: but by a synecdoche, to celebrate and keep a marriage feast: so Gen. 29.22. Laban made משתה mishte, which the seventy give as here, ἐποίησε γάμον, he made a wedding feast: that is he sent the tidings of Christ’s incarnation, or the Gospel; which is compared to a marriage feast full of joy, made by a king, therefore full of state; not for a servant, or friend, but for his son. God makes this marriage between Christ and his Church of Jews and Gentiles. Jerom.

V. 3. {his servants to call} His prophets to foretell the coming of Christ into the world, and invite men to receive him with joy (see Luke 14.17.) signifying the hour or instant time, that they might prepare.

{them that were bidden to the wedding} Those who were formerly invited: that is the Jews, who had been before certified, and instructed concerning the coming of Christ our Savior.

{and they would not come} He sent John Baptist, the twelve apostles, the disciples to invite the Jews to repentance, Matt. 3.1, 2. Mark 6.12. Luke 3.3. and 9.2, 6. but would not. See on Luke 14.18.

V. 4. {other servants} The apostles, &c. as verse 3. After the prophets he sent the apostles, and ministers of the Gospel to invite men to him, that they might believe and be saved. See 1 Cor. 5.20.

{I have prepared my dinner} This is another call, to let the guests understand, that on God’s part all things are ready, and he expects their coming to him.

{fatlings are killed} τὰ σιτιστὰ, altilia, or saginata, as divers of the ancient Latins translate it: it is of σιτίζειν, to feed, as they use fatting beasts, or fowls. The word τεθυμένα killed, of θύειν, properly signifies things sacrificed; but is used also to signify things killed for a feast: the reason whereof might be, for that even profane princes used to auspicate their solemn feasts with sacrifices. See Isaiah 25.6.

V. 5. {one to his farm} So worldly men look after secular riches, not valuing the eternal: so pleasures and avarice keep men from Christ and salvation.

V. 6. {entreated them spitefully} Calling them profaners, pestilent fellows, movers of sedition, imprisoned, scourged, and put them to death. See Acts 5.40. and 21.32. 2 Cor. 11.24. Acts 12.2. Acts 7.58. Heb. 11.37, 38. See also Joseph. Antiq. l. 20. c. 8. What more spitefully could be done, than so ungratefully, and unworthily to requite them with injuries, who had none other end but to advance God’s honor in their salvation: we must not think much of our sufferings; Christ foretold us, the world shall hate you: see Phil. 1.28, 29, 30. and John 12.2.

{and slew them} So did the Jews, Stephen, Acts 7. and Herod, James, &c.

V. 7. {he was wroth} See Luke 14.21. God’s anger is the just execution of his judgments on the wicked and impenitent.

{sent forth his armies} The Romans (as Theophylact, Jerome, &c. interpret) called God’s armies, because employed by him to destroy Jerusalem, as was foretold Dan. 9.26.

{those murderers} The Jews who slew the apostles, verse 6.

{and burnt up their city} This was done to Jerusalem by the Romans, wherein (as Josephus de bel. Judaic. l. 7. and others report) perished eleven millions of men, women, and children; the rest being sold for slaves, or otherwise scattered among all nations; their temple and city were fired and demolished.

V. 8. {the wedding} The wedding feast.

{were not worthy} The Jews for the most part were unworthy. Acts 13.46. See also on chap. 10.13.

V. 9. {go ye therefore} Jerome and Theophylact understand by these second messengers, the apostles sent to the Gentiles: which being true, we must also understand the ministers sent after them until the fullness of the Gentiles be come in.

{into the highways} The meaning is, Go preach the Gospel where greatest confluences of people ought to be in God’s service; or use to be in the Churches of the Gentiles: or preach to the most abject, and those whom the Jews despise. See Luke 14.21.

{as many as ye shall find, bid} God calls us, when we think not of it, Isaiah 65.2. Rom. 10.21. and invites all without exception, in the rule, Mark 10.15. Matt. 11.28. though in 56some cases, according to his just judgments, for causes best, and only to him known, he sometimes restrains, either in the general, as Matthew 7.6. or the particular, as Acts 16.6, 7. See on Luke 14.23.

V. 10. {both bad and good} High and low, rich and poor, profane and civil; for men of all sorts were to be found among the Gentiles. See chap. 13.38, 47, 48. Only remember that God finds none good to be invited, but makes them such by his invitation.

{the wedding was furnished} Literally, the place where the wedding was furnished, or the tables were furnished with guests; spiritually, the Church was, by the preaching of the Gospel, full of those who gave their names to Christ, though of these, some were true believers, and some hypocrites.

V. 11. {when the king came in} Some understand this of the day of judgment, others of the time of the Gospel here: wherein God, observing the hypocrites in the Church, takes them away by death, and sends them to hell: the sense is when God comes to judge: and this which follows seems partly inferred to propose an objection, which the Jews might have made; does God reject us to call the Gentiles? are there not as wicked among them, as us? Yes: but he will come and examine who has the wedding garment, and who not, and judge them accordingly: by this one without the wedding garment, are understood all those, qui sociati sunt malitia, Jerom. who are combined in maliciousness. And here is a grave admonition to us, that we may not think it enough for us to take up rooms in the Church of Christ, if we walk not worthy of our high calling in him, God will find us out.

{had not a wedding garment} Conversation becoming the calling of a Christian. See Eph. 4.1. Phil. 1.27. 2 Pet. 1.10. Revel. 19.8. and 3.18.

V. 12. {Friend, how?} He calls him friend, because he had invited him to the wedding, Jerom.; yet has it the sense of a sharp reproof of him, that so unworthily requited God’s gracious calling, in that he, who had obtained so much favor in a friendly invitation, would so dishonor the company with an unseemly habit, that is, such impious and wicked course of life, as became not the Gospel.

{how camest thou hither} As if he had said, qua fronte? how could you for shame come hither, into such company, so sordidly habited (under this similitude God reproves the secure impudence of those, who continuing in their filthy impurity of sins, yet dare associate themselves with true Christians).

{not having a wedding garment} Divers diversely express this, but all to one purpose: obedience to the moral law, and Gospel — quae novi hominis efficiunt vestimentum, Jerom.; which make the garment of the new man. Prosper de promiss. & praedict. part. 2. cap. 1. says it is, as 1 Tim. 1.5. charity out of a pure heart, and of a good conscience, and of faith unfeigned: Hilary can. 22. seems to understand it of the gifts of the Ghost, and heavenly candor of holy conversation, as Phil. 3.20. Chrysostom, Theophylact, Euthymius, &c. understand by the sordid garment, sinful uncleanness, and want of mercy and charity. Greg. hom. 38. in Evang. says also, that the wedding garment is charity. Note from all this, 1. that God’s all-seeing eye of justice easily finds out hypocrites: 2. that a bare profession of Christianity, and assembling in holy duties with them, shall never save any man, except he adorn that profession with newness and holiness of life; without peace and holiness no man shall see the Lord, Heb. 12.14. 3. that no man is called for the wedding garment’s sake, neither accepted without it, that is, saved for his good works, nor without them; we are called χάριτι μόνῃ πάντες, all by free grace, as Chrysostom, Theophylact, Euthymius, &c. here note.

{he was speechless} ἐφιμώθη, he was muzzled, 1 Cor. 9.9. He could say nothing for himself; his own conscience condemned, and silenced him: so shall it be to all those, who now under the name of Christians, dishonor the Gospel, and profession of Christ.

V. 13. {to the servants} That attended on the guests, that is, to the angels and ministering spirits.

{bind him hand and foot} Make him sure, as they do condemned men: it imports that the damned shall have no power to resist, nor possibility of flying from God’s severe judgments.

{cast him} ἐκβάλετε cast him forth, so the Syriac interpreter ejicite.

{into outer darkness} See on chap. 8.12. That is, as Prosper understands it, de vit. contempl. l. 3. c. 11. expulsion from the blessed presence of God, who is mentium lumen.

{weeping and gnashing of teeth} This imports their bitter sorrows, who shall be condemned to eternal death, non videndi sensum habituri sunt, sed dolendi, Prosper q. 5. They shall not have sense of seeing, but of sorrowing.

V. 14. {for many are called} Chap. 20.16. Many that are called do not come so far as to profess religion, or any care for the life to come; and among them that do profess well, many are not saved for want of faith and holy conversation.

{but few are chosen} That is, (as Augustine says to Paulinus epist. 59.) few are, secundum propositum vocati, in quibus Dei procul dubio praescientia falli non potest, called according to his purpose (Rom. 8.28.) in whom doubtless the foreknowledge of God could not be deceived; neither is there any unrighteousness with God, who foreseeing the whole mass corrupted, in mercy chose some to be vessels of honor, to whom he does freely give believing, and obedient hearts, that they may be saved; and in justice leaves others to their own sinful wills; who disbelieving, and disobeying the Gospel, which calls them to faith and repentance, are the immediate causes of their own just condemnation, as Clem. Alexandr. strom. lib. 1. says, οἱ δὲ μὴ θελήσαντες πείθεσθαι ἑαυτοὺς ἀπέστησαν δηλαδή, but those who would not obey, doubtless withdrew themselves from hope of eternal life.

V. 15. {then went the Pharisees} When the Pharisees had attempted all means to destroy Christ, and could not prevail; at last they take this counsel. See Mark 12.13. Luke 20.20.

{entangle him} παγιδεύσωσιν ἐν λόγῳ, how they might ensnare him in his answers; this word is properly used for catching as hunters do, with gins, snares, or toils; their intent was to bring Christ into danger, by occasioning him to answer something prejudicious to the Roman emperor, and so they might deliver him to Pilate the deputy, to be put to death as a mover of sedition, Luke 20.20. or that which must offend the people, and then the Pharisees might destroy him without fear of the multitude, which now mainly awed them, chap. 26.5.

V. 16. {they sent to him their disciples} They would not go themselves to him; having been so lately foiled by him, chap. 21. but sent their disciples who should feign themselves just men, that they might avoid suspicion, and that Christ dealing more freely with them, might more easily be entrapped, Luke 20.20.

{with the Herodians} They were men who joined with Herod to patch up a religion, mixed of heathenism and Judaism: in likelihood they maintained the lawfulness of paying this tribute, and the Pharisees the unlawfulness of it; so that if he said it was unlawful; the Herodians were ready to accuse him to the governor: if he said it was lawful, the Pharisees were as ready to accuse him to the people: though these so much differed in their own opinions, yet both readily agree together against Christ: see the like chap. 16.1. Luke 23.12. See on chap. 16.6. The Syriac gives it, דבית הרודס, debeth Hiraudis, of the household servants, or courtiers of Herod. Jerome and Chrysostom understand Herod’s soldiers.

{the way of God} The way to heaven, revealed by God.

{in truth} Truly and sincerely: you speak neither for fear nor favor of Pilate or Herod. Theophylact. Thus are they self-condemned while they seek accusations against him: they confess they know that he is true, why then did they not believe in him, that they might have been saved?

{neither carest thou for any man} You are not so afraid of any man, as therefore to conceal the truth of God.

{the person of men} That is, the outward appearance, state, or condition of men.

V. 17. {tribute} κῆνσον, it is a Latin word made Greek, properly signifying a valuation of goods or estate, a taxing: according to the proportion whereof they paid tribute in the subdued provinces: and it is here taken for the tribute itself, chap. 17.24. It is called δίδραχμα the half shekel of the sanctuary; they ask if it were lawful to pay this to Caesar? The color of this quaere was, that God in the law had commanded it to be paid to him yearly, for the use of the temple, or tabernacle, Exod. 30.13. The Romans conquering Judea, did impropriate, and take it to their own use; for which they afterwards making land cesses by appointment of the Romans, called it tribute. So Augustus commanded all the provinces to be taxed, Luke 2.1. This was laid on every family (Joseph. antiq. lib. 19. cap. 15.) now the Jews murmured everywhere at this, as an impious, or at least unworthy thing; that profane men should thus invade God’s right, and dishonor them; hence was the insurrection of Theudas and Judas, Acts 5.36, 37. mentioned.

V. 18. {Jesus perceived their wickedness} Their malice and mischievous mind against him.

{hypocrites why tempt ye me?} Hypocrites; for you would seem to be holy, but are impious; and you come to me with pretense of your good opinion of my truth and sincerity; when yet I well know you come to tempt me, and to ensnare and betray me: he is God, and therefore cannot be deceived with words and fair pretenses, as Chrysostom notes: a hypocrite is he, qui aliud est, aliud simulat, Jerom. who is one thing, and counterfeits to be another.

V. 19. {shew me the tribute money} He calls for it, that he might take occasion from the sight thereof, to confute them the more effectually. Verse 21.

{a penny} In value seven pence halfpenny, the Syriac interpreter has, denarium argenti capitationis, a penny of silver, poll-money, or head-money.

V. 20. {whose image or superscription} Or, inscription; he so attempers to their captious question, as that, if they would acknowledge truth and reason, he had most appositely answered them: seeing Caesar had power to appoint coins among them, he had therewith power and right to impose tribute on them.

V. 21. {They said unto him Caesar’s} The emperors ever used to have their images and superscriptions stamped on their coin: probably containing some words, expressing their empire over the Jews and other nations to them subject; which might have satisfied any, but the impudent and malicious. See on Luke 20.19. for this whole story.

{render therefore} As a debt, Rom. 13.7. not as a benevolence, or arbitrary contribution, which in some cases is fit and necessary for subjects to relieve their princes withal, but that which being commanded by lawful authority ought to be paid. See Rom. 13.7.

{unto Caesar} You think your payments to maintain God’s service, free you from paying tribute to Caesar: but you must maintain, both religion and civil power.

{which are Caesar’s} His stamp upon them, shows you are his subjects, and therefore ought to pay tribute unto him: for coining was ever a sign of sovereign power. See on Luke 20.25.

{unto God the things that are God’s} Tithes, firstfruits, oblations, and sacrifices, Jerom.; above all, true sanctity; for as Augustine says well, epist. 45. Armentario, he thus said, that man might know quod Deus exigeret ab homine, imaginem suam in homine ipso: sicut suam Caesar exigebat in nummis; that God requires of man his own image in man himself; as Caesar would have his, in his coin.

V. 22. {they marveled} That he should perceive their close machinations, and so prudently disappoint their subtlety. See Psalm 9.15. Prov. 21.30.

V. 23. {The same day} Mark 12.18. Luke 20.27. So vigilant is malice, that they give Christ no rest.

{the Sadducees} Who are interpreted justi, says Jerome. Chrysostom says, the evangelist admires their impudency, who durst assail him, the same day that the Pharisees were confuted. See on chap. 3.7. and on Luke 20.27.

{which say there is no resurrection} Acts 23.8. As believing no spiritual substance severed from a body, and therefore that soul and body must die together.

V. 24. {Moses said} Deut. 25.5.

{If a man die having no children} That is, if he have never a son, for daughters raise no name to their father, but go into another family: and in Deut. 25. a son only is mentioned both of him that is dead, and of him that married his wife to raise up seed to him. See on Luke 20.28.

V. 25. {left his wife unto his brother} According to the law.

V. 26. {Likewise the second} This is added to make the thing seem more absurd, the more husbands the woman had, as they conceived.

V. 27. {the woman died also} Before her death there was no question, therefore her death is mentioned.

V. 28. {whose wife shall she be, &c.} As if they had said, in the resurrection, which you suppose shall once be; which of the seven shall be esteemed her husband? or shall all have her to wife? See on Luke 20.33.

{for they all had her} See verse 26. &c.

V. 29. {not knowing the Scriptures} Not acknowledging the books of the prophets, out of which the resurrection might be more clearly proved: nor yet, understanding the law of Moses; which you acknowledge to be God’s word, for so the Sadducees did, though they rejected the rest; therefore Christ here, having to deal with such, cited no other Scriptures of the Old Testament, but only Moses’ writing, which they allowed for canonical.

{nor the power of God} You consider not how well God is able to raise the dead; as he has promised. See Phil. 1.21.

V. 30. {in the resurrection} In the state of glory, which shall follow the resurrection.

{given in marriage} Neither do men take wives, nor parents give their daughters in marriage.

{as the angels} Not without bodies, but without marriage, or any bodily necessities, to which they are subject in this mortal life, but of a spiritual conversation, as Jerome speaks. See hereof Augustin Consent. ep. 146.

V. 31. {Have ye not read} See on chap. 12.5.

{unto you} You acknowledge it to be Scripture, and to bind you.

V. 32. {I am} Exod. 3.6.

{The God of Abraham} This was spoken when they were all three dead. He does not say, the Lord of Abraham, for he is Lord of liveless things also. Chap. 11.27. Psalm 24.1. But, the God of Abraham in covenant with him. Now seeing this covenant of God was with the bodies of these three patriarchs, as well as with their souls, as appears by their circumcision; it follows, that as their souls were then alive, so their bodies must needs be raised from the dead, and be made eternally happy.

{but of the living} Θεῷ γὰρ ζῶσι πάντες οἱ κατὰ Θεὸν ζήσαντες, all live with God, who lived to God, or according to his will, Gr. Nazianzen orat. 21. This place is very considerable for the confutation of the modern Sadducees, who were herein less knowing, than many prudent heathens, who acknowledged and professed the immortality of the soul, which these pretended Christians shamefully deny; but if they will not stand to the infallible authority of holy Scripture, we leave them with that: Rev. 22.11. he that is unjust, let him be unjust still. Unworthy are they to know God and be saved, who blaspheme his truth: if they do acknowledge the Scriptures, let them answer, how is God the God of the living in this instance of Abraham? Not in respect of the present state of the body, which lived not without the soul, and he in his time died, Gen. 25.8, 9. and was buried in the cave of Machpelah? If then Abraham’s soul lived not, how was God, the God of living Abraham? Or in what respect did Abraham live, if neither his body (as the Scripture says) nor his soul (as these new doctors affirm) did then live? Let these be ashamed of their atheism, and quickly repent, submitting to God’s truth, or they shall too late find, that their souls are immortal to torment, who would not believe the truth, that they might be saved.

V. 33. {The multitude} The people gave more respect to Christ’s doctrine than the Sadducees did.

V. 34. {But when} Mark 12.28.

{he had put the Sadducees to silence} They thought it would be a great honor to them, to silence him that had silenced the Sadducees.

{they were gathered together} They advised about the business; or, they came together about Christ: as verse 41. to dispute with Christ: for they thought themselves much more knowing and learned men, than the Sadducees. Though they abominated as impious and heretical the tenet of Sadducees, yet they envied Christ’s victory who had refuted and silenced them; therefore, though they also had often been overcome, yet presumed they once again to re-encounter him, in hope to blast the honor of his late victory before the people, of whose good opinion and applause they were extremely ambitious.

V. 35. {a lawyer} He is called a scribe. Mark 12.28. See chap. 2.4. & chap. 8.19. and on Luke 20.1.

{tempting him} Some think it was not out of malice, as verse 18. and elsewhere: but out of desire of knowledge, as the queen of Sheba proved Solomon, 1 Kings 10.1. But other conceive it was a captious question, to the end he might expose Christ to the hatred of the people: non scire desiderans, sed tentans, Jerom. Not desiring to know, but tempting. Theophylact says he came ἐξ ἀμέτρου φθόνου: out of unmeasurable envy; though being something better informed, and answering discreetly, he were not far from the kingdom of God. Mark 12.34.

V. 36. {the great commandment} The greatest: because some accounted those concerning sacrifices chiefest, as is intimated, Mark 12.23. Some, that of circumcision: some, that of the sabbath.

V. 37. {Thou shalt love the Lord} Deut. 6.5. Where we read, with all thy heart, and with all thy soul, and with all thy might, here left out, is added — Luke 10.27.

{with all thy heart} With all the faculties of your soul.

{with all thy mind} This is here added, so Deut. 6.5. and with all thy strength or might, left out here, is added, Mark 12.30. Luke 10.27.

V. 38. {The first} In order: for God must be loved before; and more than all men.

{great commandment} It was none of the ten commandments in particular, but contains all the commandments of the first table; and therefore is counted the greatest, for the whole is greater than any part thereof.

V. 37. {is like unto it} Not equal to it: for duty to God is above duty to man: but like it in greatness, because it contains all the duties of the second table, as the other did of the first.

{Thou shalt love} Levit. 19.18.

{thy neighbour} Another man. Luke 10.27, 29, 30. 1 John 3.23. Rom. 13.3. nec enim Dominus vere sine proximo, nec proximus vere diligitur sine Deo, Greg. hom. 30. For neither is God truly loved without our neighbor, nor our neighbor truly without God. See 1 John 4.20.

{as thyself} As truly, as yourself: sincerely, though not without some inequality of degrees: as, John 17.21. Acts 3.22.

V. 40. {all the law and the prophets} This is the contents and sum of them all, and by either law or prophets, proposed as the duty of man; whatever they command, caution, admonish, teach, or ordain, is hereto reducible, and all our duties to God and man, fall, like several lines into this one center, love, which is the fulfilling of the law.

V. 41. {While the Pharisees} Mark 12.35. Luke 10.41. The Pharisees who arrogated to themselves, the only knowledge of the law and prophets: but were extremely blind concerning the mystery of salvation by Christ: in the knowledge of whom only, is eternal life; John 17.3. 58Christ therefore very fitly questions them herein.

V. 42. {What think ye} You who boast of the key of knowledge, and interpretation of Scriptures: what do you believe concerning Christ?

{of Christ} Christ proves, that though he be truly David’s son, according to the flesh, yet that he is also David’s Lord, as being God eternal: which the Pharisees not understanding, were not able to answer his question, and not believing that, they could have no profit of the Messiah now exhibited, whom the patriarchs, prophets, all the faithful before them, so earnestly longed for, they taking Christ for mere man, and not the Savior of his Israel, the elect.

{whose son is he?} Of whose stock, or family? For the Hebrews called a man’s posterity, his sons.

{of David} See on chap. 1.1. They knew so much, that according to the promise of God, Christ was to come of the lineage of David: so much they commonly read and interpreted to the people: but they neither knew, nor expected in Christ, any more than the person of a man: therefore, thus much and no more could they answer Christ: they thought he should be ἄνθρωπος ψιλὸς, mere man, says Theophylact.

V. 43. {How then doth David in spirit} Non errore incerto, says Jerome: but by inspiration of God’s Spirit, he reproves them, not for confessing him to be the son of David; but whereas they taught the vulgar, to expect only a secular external kingdom under the Messiah: he hereby gives them occasion in the presence of the multitude, to consider the glory and divine majesty of his kingdom: as he is the Son of God, and David’s Lord. He says, how doth David in spirit; Mark adds the Holy Spirit: thus David spoke, Psalm 110.1. See 1 Pet. 2.19.

V. 44. {The Lord said unto my Lord} David professed that God the Father said so unto Christ, David’s Lord.

V. 45. {call him Lord} See on verse 42.

V. 46. {Neither durst any man} None of his adversaries durst ask him anything, after this, in the way of tempting him, for they saw plainly that they could not prevail against him; being ever convicted by evident truth, and divine wisdom: therefore they came with violence, to destroy him by power: the venom of envy may sometimes be easily overcome, but hardly ever rest.

CHAPTER 23

Verse 1. {To the multitude} Gr. Multitudes: to many gathered together.

{and to his disciples} When he saw there was no more hope to do good on the Pharisees, he addresses himself to the people, and his disciples, to undeceive them, and forearm them against their corruptions.

V. 2. {sit in Moses’ chair} As masters and teachers, verse 7, 8, 10. and expounders of Moses’ law: for καθέδρα, imports the office of teaching the word of God, law and Gospel: belonging to the priests under the law, and the ministers under the Gospel: because while they taught, they were wont to sit: Suidas interprets καθέδρα by ἐπίσχεσις, a sitting or tarrying.

V. 3. {all therefore} Because God appointed teachers of the law, therefore Christ would have them to be heard, though their persons were wicked: while they who have a calling to preach, deliver the truth, they must be heard, though not imitated, where they practice not. See Mal. 2.7. Thus he speaks (says Chrysostom. hom. 73.) lest he should leave the hearers any occasion of disobedience to their greater condemnation: or contempt of the ministry, whom he should after send: in the ministry, the ordinance of God is to be considered; sive Paulus, sive Judas baptizet, Christus peccatum lavat, absolvit, & [delet]. Whether Paul or Judas baptize, Christ washes away, forgives, and puts away sin. de bapt. Christi (inter opera. Cyprian.).

{that observe and do} If they teach according to Moses’ law, as they profess to do; and go not out of the chair by their traditions: for in such a case our Savior forbids men to obey them. Matt. 16.6, 12. True sanctity is in doing good, not in saying only.

{But do not ye after their works} He calls them their works, which he here condemns in all this speech following; as hypocrisy, ambition, avarice, pride, &c. for these things are no fruits of Moses’ chair, but of Satan’s; which shows how careful ministers ought to be, lest they cast down in works, what they would build in words: but withal, that auditors may not compose themselves to the examples of frail men, but to the truth of God’s holy word.

{for they say and do not} They speak well, but live ill: they are the sons (chap. 21.30.) who said he would go, and work in the vineyard, but did not: qui autem docent tantum, nec faciunt, ipsi praeceptis suis detrahunt pondus; says Lactantius l. 3. c. 16. They who only teach and do not (as they teach) themselves, take away the weight from their own precepts; for who will obey, when teachers teach men not to obey: teach by example you who require obedience of others: be you not like those stones set on the partings of highways, which stand only, (by their inscriptions) to show others which way to take, not to move themselves; it is a shame for teachers, not to do what they bid others do; but a greater shame to do that which they forbid others; thou that teachest another, teachest thou not thyself? Rom. 2.2. By you the name of God is blasphemed among the enemies; see 1 Cor. 9.27. Of all the world which perished by the deluge, least to be pitied were they, who built an ark for believing Noah, not themselves.

V. 4. {For they bind heavy burdens} Luke 11.46. They press others to the strict observance of God’s law; see Acts 15.10. This verse interprets the foregoing; they say, they bind heavy burdens to other men’s shoulders; that is, they press their consciences, telling them rigidly enough, what they must do, or be damned; but do not themselves; they will not move a finger to that duty themselves: it is a metaphor taken from some cruel master, laying intolerable burdens on his beasts and servants (under which they groan) but is moved with no compassion to ease or help them, not so much as with a finger.

{with one of their fingers} They will not touch them, much less lay them on their own shoulders; thus hypocrites, are commonly severe exactors of those things, which themselves chiefly neglect; as it was objected against the Athenians, they knew what was right, but would not do it; everyone can speak great things, but few do as they say; example is the most powerful rhetoric, for as Gr. Nazianzen says, Theodor. epist. 81. οὐ γὰρ οὕτως ὁ λόγος πείθει τοὺς πολλοὺς, ὡς ἡ πρᾶξις σιωπῶσα παραίνεσις, for truly, words do not so much persuade many men, as action, which is a kind of silent exhortation. Non eloquimur magna, sed vivimus, said Minucius Felix, after Cyprian serm. 3. de bon. pat. who after the like manner says, qui virtutum conscientiam magis quam jactantiam novimus, &c. We, who are rather acquainted with the conscience, than the ostentation of virtues, who do not speak great things, but live, as the servants and worshippers of God do.

V. 5. {to be seen of men} They do works indeed sometimes which seem morally good, but out of vainglory, and so wanting the right end, which is the glory of God, they are but (as Moses said Deut. 32.32.) the vine of Sodom, and of the fields of Gomorrah, their grapes are grapes of gall, &c. The fruits growing near the Dead Sea, where those cities stood, are fair without, but only dust and rottenness within.

{They make broad} Broader than other men’s. So ambitious are hypocrites in all semblances of good. (See Numb. 15.38. Deut. 12.12.) Specially in things external, for they are ambitious of honor with men, they have not learned of David, Psalm 16.8. To set the Lord always before them; but of Saul, 1 Sam. 15.30. honor me now I pray thee, before the elders of my people.

{their phylacteries} φυλακτήρια, conservatories. Chrysostom’s interpreter calls them, quaedam custodientia, means to keep in memory, to wit, the precepts of the law thereon written: for these were ribands of blue silk; or as some think of parchment, which they wore upon their garments and foreheads; not in obedience to God so much, as ostentation before men, of their singular zeal, and love to the law of God, as if they were very careful observers thereof. See Deut. 6.8.

{and enlarge the borders of their garments} Hypocrisy easily learns to abuse any ordinance of God; so here, God commanded that they should make them, ציצת tsitsith. Numb. 15.39. Seventy κράσπεδα, fringes in the borders of their garments, that they might look upon it, and remember all the commandments of the Lord, and do them — they enlarged them for show to men; as if all sanctity had consisted therein, that others might take the more notice of them, and think them to be the only religious men.

V. 6. {and love the uppermost rooms} Mark 12.38, 39. Luke 11.43. πρωτοκλισίαν the first place to lie down in feasts; for they lay on pallets to eat, and their tables were beds; they might have taken the uppermost rooms, when due, and offered unto them; but they loved them, and ambitiously contended for them πρωτοκαθεδρίας the uppermost seats in the synagogues likewise.

V. 7. {and greetings in the markets} To be first saluted, as if the chief honor and respect were due to them before all others; and that in public.

{Rabbi, Rabbi} Ῥαββὶ, רבב, rabab, signifies great, or excellent, &c. whence comes רב, a master, or one excellent in any art, and רבי rabbi, was taken for a title of dignity and eminency, importing those, who by imposition of hands were declared to be wise men: it signifies here, one preferred before other teachers, because of his abundant knowledge, which makes him to be instead of many: their fault was, that they ambitiously affected that title above others, and took it to themselves without giving due honor unto God their teacher: they loved to hear the title doubled, or often used.

V. 8. {be ye not called so} James 3.1. They could not bar men from calling them so, but they should not take pride and pleasure59 in it: he addresses this to his disciples, whom he meant to furnish with an extraordinary measure of knowledge and largeness of heart, that they might be the teachers of the world; lest thereby they should be vainly puffed up, and fall into Satan’s snares: for ambition begets love of eminency, and authority over others; and affectation of prelacy, ushered in Antichrist. Chrysostom notes here, hom. 73. the great mischiefs which came into the Church by the ambition of prelates: for which, he said, he could not abstain from tears, when he heard, or thought of the first places, &c. It is true, they that labor in the word and doctrine, are worthy of double honor, 1 Tim. 5.17. and much to blame are those who deny it them: the contempt of the ministry is a wide door open to heresy. Will the impious and ingrateful world, or no, they are the ambassadors for Christ, 2 Cor. 5.20. and stewards of the mysteries of God, 1 Cor. 4.1. But the dignity of the ministry is one thing, and the ambition of ministers another.

{one is your master} Your principal teacher: he alludes to Isaiah 54.13. Jer. 31.34. Arrogate not the glory of God to yourselves; for what have you excellent in you, which you have not received, and learned of Christ?

{All ye are brethren} All you apostles are not masters one of another, but all fellow disciples of Christ your Master. The main scope of this place is, to hold the disciples within the limits of humility and knowledge of their own imperfection; lest they should affect primacy and power to lord it over their brethren, 1 Pet. 5.1. (which he well knew would miserably afflict the Church) which they do who are ambitious of high titles.

V. 9. {Call no man your father} He speaks not this in a simple and literal sense: children may call their natural parent father, and the people may without offense, use this name in reverence to their spiritual fathers: so Isaac said to Abraham, Gen. 22.7. אבי my father. So Jacob to Isaac, Gen. 27.18. &c. 1 Sam. 20.2. 2 Kings 2.12. 2 Kings 13.14. But he taxes here the flattery of those who were the Pharisees’ sycophants, giving them too high titles; and the pride of those who ambitiously took the same, which is a greater title than Master, and so he attributes it to his heavenly Father, and the other to himself in the next verse. See more on verse 7, 8.

{For one is} Mal. 1.6. The universal parent, by right of creation, redemption, adoption in Christ, and preservation. God, the Father of our Lord Jesus Christ; of whom the whole family in heaven and earth is named, Eph. 3.15.

{your Father which is in heaven} See on chap. 6.9.

V. 10. {Neither be ye called masters} Governors: for teaching masters were mentioned, verse 8. guides of the way, verse 16. chap. 15.14. Rom. 2.19, 20. The scribes, although they were but blind guides, yet did they ambitiously affect such titles; but the apostles must not.

V. 11. {He that is greatest} Here it appears that different places and titles, are not prohibited; but ambitious seeking of them, and proud glorying in them.

{shall be your servant} That is, let him be so: as, chap. 20.27.

V. 12. {Whosoever shall exalt himself} Luke 14.11. and 18.14. This is contrary to the course of the world; for men esteem more of such, as set forth themselves, though with contempt of others: but God hates and resists the proud, and gives grace to the humble; the sweet watercourses find out the low valleys, which have the blessing of fruitfulness, while the high mountains are barren: the seeming excellency of the proud, like rising smoke, vanishes at its greatest height.

V. 13. {But woe unto you scribes and Pharisees} Luke 11.52. This word is used, either to denounce the judgment of God, imminent punishment, temporal or eternal: or it expresses the sympathy of those who deplore and pity. This was the last time he would warn the scribes and Pharisees of their condition; and therefore having admonished his disciples, and the people to beware of them, he now lays open to their consciences, their principal sins, and the miseries to which they were liable for the same.

{hypocrites} Christ using this term in his sharpest reproofs, shows us that nothing is more detestable than hypocrisy; a hypocrite is he who counterfeits, or acts another man’s person. See Eustath. ὑποκρίνομαι.

{Ye shut up the kingdom of heaven} You are so far from opening the door, that when it is opened by John Baptist, and me, you will neither enter into it, nor permit others to enter, who show some willingness thereto, John 7.48, 49. by threatenings, John 9.22. or you challenge the key of interpretation to yourselves, and would not suffer any truly to interpret those Scriptures that treat of the Messiah, and his kingdom; such fruit bears your abused authority in the Church.

{against men} ἔμπροσθεν τῶν ἀνθρώπων, in the sight of men, or before the face of men, when they are at the very door, and ready to enter: for many came to Christ’s teaching, ready to embrace the Gospel of the kingdom, whom the Pharisees disheartened, by their blaspheming of Christ, traducing his doctrine; or by threatenings, and decrees of excommunication, endeavoring so to do.

V. 14. {Ye devour widows’ houses} Mark 12.40. Luke 20.47. You oppress and injure widows, who have none to help them, till you leave them not so much as a house to live in, Hos. 4.8. It is said, they eat up the sins of the people: that is, the sacrifices offered for the expiation of the people’s sins; the meaning here is, that you persuade foolish widows to give you entertainment, or to bequeath their estates to your society, pretending that you will gain them salvation, by your continual prayers for them. See 2 Tim. 3.5, 6. He names widows here, to aggravate their impiety; but we may conceive, that they also abused many others in like manner.

{for a pretense make long prayers} Vitia non decipiunt nisi sub specie umbraque virtutum. Jerom. Laeta. l. 2. ep. 17. You make long prayers, that widows thinking you to be zealous and religious men, may trust you with their estates, which you defraud them of: you would be taken for godly men, because you make long prayers; so wrong you God and man.

{therefore ye shall receive, the greater damnation} Greater than other oppressors or impostors: and that first, because you are so cruel, as to beguile and impoverish helpless widows; God taking on him the protectorship of them and orphans. See Exod. 22.22. Secondly, because as all sin is out of measure sinful, (as being committed against an infinite justice) yet most damnable is that sin, quod titulus bonitatis accusat, Salvian de Gub. D. l. 4. which a title of goodness accuses: it more aggravates our cause before God, si deteriores sumus, & meliores esse dicamur, says the same, if so be we are evil, and are reported to be good; how much more, when we take up, and abuse the holy name, and worship of God, for a cloak of cruelty and wickedness? This is a high injury to the holy majesty of a just and all-seeing God: therefore (as Chrysostom hom. 74. in Matth. well says) whereas all that sin, are worthy of punishment, most grievously shall he be punished, who goes to wickedness, using such a pretense.

V. 15. {compass sea and land} You travel sea and land; you take great pains to convert Gentiles to your religion: as if you were very zealous for God’s glory.

{to make one proselyte} προσήλυτον, a stranger (Hebrew גר gher, of גור, which among other significations imports, peregrinatus fuit, congregavit) coming over from heathenish superstition, to Judaism.

{a child of hell} Much worse, and so more damnable. This word υἱὸς son, or sons, joined with a substantive of denominating sense, with the Hebrews, was very emphatical; as in these several instances may appear. Children (or sons) of wrath, Eph. 2.3. that is, irae Dei devoti, & obnoxii: בן המות, ben hamaveth, a son, or child of death: qui capitalis criminis reus est. So son of perdition, John 17.12. a hopeless, desperate castaway. So here.

V. 16. {It is nothing} It is a matter of nothing: he is not guilty of perjury who thus affirms an untruth: this is no oath, or he is not bound to perform his vow, by the temple.

{he is a debtor} He is bound to perform his oath or vow, who swears by the gold of the temple; or he is guilty (if he perform not: so the Syriac חאב reus fuit, or debuit; peccavit: debitor reus. Mar. Trost. 234. So Rom. 13.8. So they expressed a debtor, or guilty man, by one and the same word; whence it seems that phrase is used in the Lord’s prayer, chap. 6.12. forgive us τὰ ὀφειλήματα ἡμῶν our debts: that is, the sins whereof we are guilty: this seems to be out of the Syriac manner of speaking, which was the language of our Savior.

V. 17. {that sanctifieth the gold} That causes the gold to be counted holy, because it is sacred, as set apart from common use, unto the service of God, for the use of the temple.

V. 18. {swear by the altar} This Christ speaks not to allow any swearing by creatures though of the most holy use; but to tax the foolish vanity of their traditions.

V. 19. {the gift or the altar} The gift was not holy, before it was brought to the altar to be offered to God: but the altar was holy before, as being long before your gift consecrated to the service of God, in that use which he appointed it, and so denominates the gift thereon offered, holy or sacred to the Lord.

V. 20. {and by all things therein} He is as much bound to perform his vow, as if he did swear by all those things because they all pertained to it: he does not allow any swearing by creatures, though he condemn perjury, when men swear by them. See on chap. 5.33, 34.

V. 21. {and by him} That is, in God’s account he is tied to perform, as if he had sworn by God himself.

{that dwelleth therein} Not locally or circumscriptively, for he is infinite and comprehends all things. See Acts 17.24. Jer. 23.24. But because he chose and appointed that place for his public worship.

V. 22. {by the throne of God} See Acts 7.49. Heaven is called the throne of God; because as the greatest majesty of kings is seen when they sit on their thrones: so God manifests his glory most in heaven, and to the heavenly creatures.

V. 23. {for ye pay} Luke 11.42. That you may seem exact observers of the law: this was commanded by the law, Levit. 27. 6030. Numb. 18.23. See hereof Dr. Godwin, Moses and Aaron, lib. 6. cap. 3.

{omitted the weightier matters} Hypocrites are careful in small matters, but negligent in the greatest: βαρύτερα, is a comparative relating to tithing mints, &c. which they did by tradition, the law commanding tithes also of more important kinds: for it was as well justice to give the priests their tithes, as to render to any other that which was their own. See on Luke 11.42.

{judgment, mercy, and faith} Just dealing with all men, mercy in relieving the poor, and faithfulness in covenants, promises and contracts.

{These ought ye to have done} He blames not those who do the smallest things commanded; but such as think when they have done these things, they have done all that is required, and so securely neglect the greatest duties: these, &c. that is, justice, mercy, and truth; and not to have omitted your paying tithes: here is taxed the preposterous traditions of Pharisees. See on Luke 11.42. and Dr. Godwin, Moses and Aaron l. 6. c. 3. Ecclesiam fraudare sacrilegium est, Jerom. Nepotian. ep. 14. l. 2. It is sacrilege to defraud the Church.

V. 24. {Ye blind guides} It is a wretched blindness, not to see the absurdity and impiety of such courses; the worse because they were to lead others in religious practices. See Isaiah 42.19. Wickedness is ever pernicious: but then worse, when the wicked thinks he needs no amendment; but worst of all is it, when he thinks himself a sufficient guide, and reformer of others, who is himself incorrigible; Chrys. in loc. This they owed to their malice: the God of love is light without darkness, 1 John 1.5. but Athanasius epist. ad solitar. vit. agent. malice is truly blind.

{Strain at a gnat} It is a proverbial speech, the sense is: you make a scruple of small things, but nothing care for the main.

V. 25. {For ye make clean the outside of, &c.} Luke 11.39. Hypocrites make much ado about ceremonies, their own traditions, or things external and indifferent, but for the inward and most necessary parts of God’s worship, they are very careless. See Mark 7.4.

{full of extortion} Getting of other men’s goods away from them by oppression, ravage and violence, verse 14. Ezek. 18.16.

{and excess} In the intemperate use of the creatures: how admirable a folly was this in the Pharisees, to be over nice in having clean houses, and utensils, with souls so foul? Without controversy, external cleanness and decent compture is commendable, and necessary, but the soul’s cleanness is of concernment incomparably greater; for the purity thereof shall make us eternally blessed, chap. 5.

V. 26. {Cleanse first that which is within} He recalls them from hypocrisy, to a sincere and inward purity in which they shall have comfort, Tit. 1.15. This consists not in external ceremonies, &c.

V. 27. {whited sepulchres} See Acts 23.3. Like those sumptuous tombs which cover stenchy and corrupted flesh and bones of dead carcasses. See verse 6, 7, 14, 15, 23. So were the Pharisees only externally and to the eyes of other men, religious; but inwardly vicious and wicked; and so more abominably impious, than they who are apparently so. Nescio enim quomodo turpiora sunt vitia, quae virtutum specie celantur; says Jerom. ep. 22. l. 2. Celantiae, for I know not how, more filthy are those vices which are covered with show of virtues: visors of religion cannot deceive Christ our Judge: labor for cleanness of heart, which David prayed for, Psalm 51.10. If we have true purity there, all things shall be pure to us; it is only sin which defiles a man, whose root or fountain is within in the heart; if that be cleansed, then (as it was said of the unwholesome waters of Jericho healed, 2 Kings 2.21.) death and barrenness shall be no more in the words and actions.

V. 28. {Even so ye also, &c.} Thus our Savior applying his similitude, shows himself the searcher of hearts, and detects their secret hypocrisy, which men see not: as you see the fair outsides of a sumptuous tomb, you cannot see the rotten bones therewith covered: so you see the outward appearance only of the hypocrite, you see not the secret wickedness of his heart: but the Lord seeth not as man seeth: for man looketh on the outward appearance, but the Lord looketh on the heart. 1 Sam. 16.7.

V. 29. {Ye build the tombs of the prophets} You are like your fathers, though you disavow their cruelty against the former prophets: you are injurious in persecuting the living saints, and would seem religious in honoring the dead: you build and adorn the tombs and monuments of the prophets, and other just men, whom your fathers slew for preaching the truth, and reproving their sins: and you persecute Christ and his disciples for the same cause, and think you are yet religious. See on Luke 11.47.

V. 30. {and say} You pretend you would not have done so: thus, as if your fathers’ vices were your virtues, you can remember and censure them, but not your own sins.

V. 31. {Ye be witnesses} Your own words and actions testify.

{unto yourselves} Or, against yourselves; as, Mark 6.12. Luke 9.5.

{That ye are the children of them which killed, &c.} You imitate them in their impiety; though as yet you cannot compass your design; for even now you are plotting what they practiced: you seem to honor the silent dead, because they reprove you not; but the surviving teachers of the same doctrine, you hate to the death, as your fathers did the former prophets.

V. 32. {fill ye up} Since you will needs do so; that your judgment may come upon you. See Gen. 15.16. God permits not the malice or impiety of any person or nation, to increase above a certain measure by him limited and bounded, so that they shall no more exceed the same, than the raging sea her full; to which when her proud waves come, they shall soon find their ebb: so when iniquity is come to a certain height, then comes divine revenge to make the consummation, Jer. 30.11. Sin can have but a definite measure: seeing therefore you will not be persuaded to repent and leave your sins; take your course, go on.

{The measure of your fathers} They stored up to themselves great wrath, by their killing the prophets, but yet the measure is not full; there remains something which you will do to exceed their wickedness, and beyond which there can be nothing more impious: they slew the servants, but you will slay the Son of God; the Lord of all the prophets: nihil est ultra Dei injuriam, gravius peccare quod possint. Ambros. in Luc. l. 7. c. 11. There is nothing beyond the injuring of God himself, that men can, more grievously sin.

V. 33. {ye serpents} This he says to intimate their kindred in wickedness (as Chrysostom speaks) like their parents, in veneno malitiae — (as Euthymius expresses it) in the venom of malice.

{generation of vipers} See on chap. 3.7.

{How can ye escape} Seeing your malice is innate, as vipers’ poison, and your thirst of the saints’ blood hereditary; what hope can you conceive of escape, more than the vain hope of beguiled hypocrites? Though you may escape man’s judgment, you cannot God’s: or, whosoever escapes hell, certainly you cannot, who sin out of so destinate a malice.

{of hell} See on chap. 5.22. Eternal damnation of body and soul, in the most intense torments of hellfire: there is no way to escape that most wretched second death, but the living way Christ Jesus, whom you hate, and seek by all means to put from you, or destroy: the invincible hardness of your hearts will not suffer you to believe and repent, that you may obtain mercy: now however your fair semblances of, and pretenses to sanctity before men acquit you from their censures and judgment, yet no disguises can deceive God, who sees the very secret thoughts of all men, and whose judgment is inevitable, such as none shall escape, 2 Cor. 5.10.

V. 34. {Wherefore} Seeing you are so cruel, you shall have matter to exercise your cruelty: God’s work must be done, man’s impiety cannot overcome God’s mercy; nor the abusers thereof escape his justice.

{I send unto you} After my resurrection and ascension into heaven. Here appears the unspeakable goodness of God, and mercy of Christ, still sending his servants to invite the obstinate Jews to faith and repentance, that they might live: yea after they had put him to death with all the spiteful aggravations thereof, which the power of man could act, or Satan’s malice invent; notwithstanding all this, he that said of old to the rebellious Israel, yet return unto me, Jer. 3.1. after all these injuries foreseen, says — behold, I send unto you prophets — that is, as I have formerly sent you prophets, so will I send you wise men, scribes, that is, learned men, though I know beforehand, you will likewise kill, and persecute them.

{Prophets and wise men, and scribes} He calls the apostles and pastors under the Gospel, by that name of prophet, which was best known to the Jews; and mentioned verse 30. that they that honored the dead prophets, and their wise men and scribes; might know what account they ought also to have made of the apostles, that were more excellent than they. See on chap. 11.11.

{ye shall kill} You shall be permitted to exercise the like cruelty on them, which the prophets have suffered.

{in your synagogues} See chap. 10.17.

{from city to city} Chap. 10.23.

V. 35. {All the righteous blood} All the blood of righteous men: so terrible shall your judgment be, that you may seem to answer for all the murders of the godly from the beginning of the world, unto that time.

{of the righteous Abel} Gen. 4.8. Who was a righteous and just man, accepted of God.

{of Zacharias} 2 Chron. 24.22. These are named, because the blood of the one, was said to cry for revenge. Gen. 4.10. (as indeed all blood unjustly shed, does) as did the mouth of the other at his death: or because the one was the first righteous man, and the other Zechary son of Jehoiada the priest stoned, 2 Chron. 24.21. a prophet of the same name, or one of the last prophets, whose name is upon record in the Old Testament. See note on Luke 11.51.

{whom ye slew} Because the nation is still accounted the same: so Mark 10.3. John 6.32. and 7.22. Acts 7.38.

V. 36. {All these things} All these punishments: the just revenge on an impious nation, for the blood of the servants of God, shed for the testimony of his truth: however vengeance on them was slow, yet it was sure, to their utter extirpation and dispersion of their remnant unto this day.

{upon this generation} For Jerusalem was soon after destroyed.

V. 37. {O Jerusalem, Jerusalem} Luke 13.34. The name is doubled, to express great affection in the speaker: as 2 Sam. 18.33.

{that killest the prophets} Nehem. 9.26. Acts 7.32.

{and stonest them which were sent} 2 Chron. 24.21.

{How often would I have gathered} He speaks of his human and ministerial will: or, de voluntate signi: God often offered them mercy, protection, and sundry favors, which they willfully put by through their sins, from which they would not be reclaimed. See on Luke 13.34.

{thy children} The Jews, whose mother city was Jerusalem, to which they repaired for solemn and public worship, judicature, and succor, in war, or public calamities, Luke 10.14.

{together} A long time striving with them, to bring them to faith and repentance. See Psalm 17.8. & 91.4.

{ye would not} So Prov. 1.24. Isaiah 65.12. & 30.20. Jer. 7.13. Ezek. 24.13. nos calamitatum nostrarum auctores sumus — nos, inquam, nos, etiam Deo nolente, cruciamus. Salvian. l. 8. We are the authors of our own woes — we, I say, we ourselves, (against that which God would in mercy) torment ourselves — nihil est in nos, crudelius nobis: there is nothing more cruel against us, than ourselves; we will not be healed. See Ezek. 18.31.

V. 38. {Your house is left unto you desolate} Your city and temple shall be destroyed: God often and long offers mercy, but at last (as Cardan speaks out of Valer. Max.) tarditatem supplicii — gravitate compensat; he recompenses the slowness or delay of the punishment, with the grievousness thereof. See on Luke 13.35.

V. 39. {Ye shall not see me} In this bodily manner.

{henceforth} For this was in his last journey to Jerusalem; and the last time of his public teaching. See on Luke 13.35.

{till ye shall say} You would be glad to have me present, when Jerusalem shall be distressed; then would yourselves be glad to cry, save Lord, which you thought much to hear the children cry, chap. 21.16. Or after my resurrection, you shall see me no more, till good men among you rejoice at my coming to judgment, with such acclamations as Jerusalem heard, chap. 21.9.

CHAPTER 24

Verse 1. {Jesus went out} Mark 13.1. Luke 21.5. To the mount of Olives.

{departed from the temple} Purposing to come there no more; having taught there, divers days together.

{to shew him the building} Chap. 22.38. He had foretold the destruction of the temple, they show him the building, as they went toward the mount of Olives, from whence was the temple’s fairest prospect: pitying that such a magnificent pile should be destroyed: as if they said, behold, what a goodly house you will lay waste. Theophylact.

V. 2. {There shall not be left here} Luke 19.44.

{one stone upon another} It shall be utterly destroyed, and demolished: it signifies an extreme and utter devastation, which came to pass by Titus and the Roman army, wasting all with fire and sword, and evening with the ground, that magnificent temple and city, which was the glory of the world. (See Joseph. l. 7. c. 9, 10, 18. de bel. Jud.) Though Titus by a strict edict at first storming the city, forbad the defacing of the temple; yet the soldiers burnt it and the city; this siege began at the Passover, and the temple was burnt (as some say) August 10. when it had stood 589 years: the city was burnt, Septemb. 8. in the year of our Lord, 71. Abr. Bucholcer. ind. chron. Such is the truth of Christ no power or counsel of men can defeat it: so miserable was the blindness of the Jews, who seeing these things come to pass, according to the prediction of Christ, could not then, cannot yet, repent and believe in him. See Jer. 7.4. So just is God in rejecting them: so long as the malady seems to promise any hope of recovery, the physician uses gentle means of recovery, but when he despairs of the cure, then as Athanasius says, de prodit. Jud. ἀποτέμνεται μέλος the disaffected part is cut off: so dealt God with them.

V. 3. {upon the mount of Olives} Mark adds, over against the temple, which words show the occasion of this.

{The disciples came unto him} That is, Peter, James, John, and Andrew, Mark 13.3.

{privately} Because it was a dangerous question to be asked in public, concerning the destruction of the temple, as may appear, chap. 26.61. Acts 6.14.

{tell us} Here are three distinct questions propounded; the first concerning the destruction of Jerusalem and the temple: the second, about Christ’s coming, not to judgment, but as they dreamed, to his temporal kingdom: the third, concerning the end of the world: the answer to the first, (as some conceive) reaches to verse 23. to the second, from thence to verse 36. to the third, from that verse to the end of the chapter: but indeed, to the first and third, he answers somewhat promiscuously, so that some things must be understood of the destruction of Jerusalem, and some things concerning the end of the world.

V. 4. {That no man deceive you} Satan will be busy to seduce you by many and variable impostors, which he will send into the Church to corrupt the doctrine, which I have delivered you, but be you vigilant, that you be not deceived.

V. 5. {in my name} Some pretending that they are authorized by Christ: as, Acts 19.13. Some that they had the same authority with Christ; or that they were Christ the Messiah: as here verse 23. John 5.43. Some promising them temporal deliverance, which they expected, Luke 24.21. See Acts 5.36, 37. and 21.38.

V. 6. {of wars} Slaughters, and bloody tumults, as among them under Caius: so also among other nations.

{rumors of wars} Reports, and expectation of other like troubles.

{Be not troubled} Be not affrighted at them; be not dejected, but consider God’s power and protection over you.

{the end is not yet} Understand this of the Jews’ final destruction, or of the end of the world.

V. 7. {Nation shall rise against nation} As, 2 Chron. 15.6. Such troubles fell out under Claudius and Nero, as also many since, in divers parts of the world.

{There shall be famine} Acts 11.28. λιμοὶ καὶ λοιμοί. Sword, famine, pestilence, deaths; three weapons; like Joab’s three darts, 2 Sam. 18.14.

{pestilences} Which usually follow wars, and famine, Revel. 6.5, 6, 8.

V. 8. {Of sorrows} They shall go before the destruction of Jerusalem, as the pains of a woman before her travail. See Psalm 48.6. Isaiah 13.8. Jer. 30.6, 7.

V. 9. {Then shall they deliver} Chap. 10.17. Luke 21.12. John 16.1. Christ here passes from his discourse of common calamities, to the peculiar crosses and sufferings of his: the Jews shall apprehend you, and convent you in their consistories: as Peter and John, Acts 4. and 5. chapters.

{all nations} Not the Jews only. But you shall be hated also of all other nations into which you shall go to preach the Gospel; where Satan’s malicious influence will ever be ready to instigate persecutors of the truth. All nations through which the devil travels, 1 Pet. 5.8. Revel. 2.10. who, ever works in the children of disobedience, Eph. 2.2.

{for my name’s sake} For the profession of Christ. See chap. 5.11.

V. 10. {Many be offended} Scandalized at the present calamities, befalling God’s people, shall fall from the Christian profession, chap. 13.21. See 2 Tim. 1.15.

{shall betray one another} The apostates shall betray those who will not with them deny the faith, and run to destruction of body and soul for company.

V. 11. {False prophets} Acts 20.30. 2 Cor. 11.13. 2 Tim. 2.18. Such as shall feign themselves to be the most holy teachers of truth: many such shall rise intruding themselves into the work of the ministry, unto which they are not called of God: neither shall they be easily discovered, but so subtly act, as closely to carry on their designs under fair pretenses of singular zeal for the cause of Christ; in so much as that they shall deceive many good and knowing men.

V. 12. {Iniquity shall abound} Because of their cruelty toward Christians, love to God and man, shall grow cold, not showing itself as before in offices of piety and charity. See 2 Tim. 4.16. Heb. 10.25. Malice of neighbors, and decay of charity, are certain symptoms of imminent judgments of God over a nation.

V. 13. {But he that shall endure} Rev. 2.10. Not a good beginning only, but perseverance shall crown our hopes.

{shall be saved} Either freed from the common temporal calamities, or however he shall obtain eternal life, and salvation in Christ Jesus; virtus boni operis perseverantia est, Greg. hom. in Evang. 25. The virtue, or excellency of a good work, is perseverance, the end makes happy: Paul began ill, Acts 8.1. & 9.1. but ended happily (see Rom. 8.38. Phil. 3.6, 7, 8. &c. 2 Tim. 4.6, 7, 8.) Judae laudantur exordia, sed finis proditione damnatur. Jerom. ep. 21. l. 2. Furia (see chap. 10.4. & 26.47, 49. & 27.4, 5. Acts 1.18.) Judas’ beginning is commended, but his end is condemned of treason: let him that thinketh he standeth, take heed lest he fall, 1 Cor. 10.12. See Ezek. 18.24.

{gospel of the kingdom} Joyful tidings concerning the kingdom of heaven.

V. 14. {In all the world} To all the then known parts of the world the Gospel was preached before the destruction of Jerusalem. See Mark 13.9, 10, 11. Rom. 1.8. Col. 1.23.

{for a witness unto all nations} Of the mercy of God offered them in Christ, and of the obstinacy of the Jews, that they might understand that God had justly rejected them, who were incorrigible.

{Then shall the end come} Then the utter ruin of them, and the ruin of Jerusalem, their temple, and service there, shall come, as verse 8. See Ezek. 7.2.

V. 15. {When therefore ye shall see} Mark 13.14.

{the abomination of desolation} These words are taken from Dan. 12.11. where we read, that from the time that the daily sacrifice should be taken away, to give, or set up שקוץ שמם shikkuts shomem, seventy as here, τὸ βδέλυγμα ἐρημώσεως the destructive abomination; or as the Hebrew is given by some, abominationem stupendam, or obstupefacientem; thus the prophet called the profanation of the temple, whether we understand it, with Theophylact, of Caesar’s image there set up; or of the setting up of the eagle (the sign in the Roman standard) in the thirteenth year of Nero, in the month of May, in Judea, according to the word of the Lord by Moses, Deut. 28.49. The Lord shall bring a nation against thee from far; as, ידאה הנשר iide hannasher, the eagle flyeth; in similitudinem aquilae volantis &c. Hutter: as a flying eagle: a nation whose tongue thou shalt not understand: or that which (after the Roman eagle was seen there in their flying colors) fell out in the time of Caesar Adrianus; who for the Jews’ rebellion under their pseudo-Messiah, Barcochebas, interdicted the Jews’ return to Jerusalem; and to that purpose, not only changed the name of Jerusalem to Elia, but also caused the marble statue of a hog (which was an abomination to the Jews) to be set up over that gate of the city which opened toward Bethlehem; it was a certain sign and token of their desolation and final destruction; their scepter departed; they subjected to the Roman empire, their temple demolished, their daily sacrifice ceased, and they scattered over the world; was the completion thereof, which Daniel foretold, about 670 years before it came to pass; and this was about a hundred years after the blasphemous Jews had cried out, his blood be on us, and on our children: God’s justice is ever sure, though sometimes slow. See on Luke 21.20. &c.

{by Daniel} See Daniel 9.27. & 12.11.

{in the holy place} In Judea, the holy land: before the holy city. See Isaiah 63.18. Or as Theophylact thinks, Caesar’s image set up ἐν τοῖς ἀδύτοις τοῦ ναοῦ, in the inward parts of the temple.

{let him understand} Let him take notice, that when they see the Roman colors flying in Judea, the temple and city shall be destroyed, and the nation of the Jews finally scattered, according to the prophet Daniel’s prophecies, Dan. 9.26.

V. 16. {Then let them} Being warned by these signs, let them flee to save their lives. See on Luke 21.21.

{into the mountains} For there would be no safety in any of their cities. So Gen. 19.17.

V. 17. {Not come down} If he can escape with life some other way; let him make all the haste he can to be gone, and not stay to save ought of his goods.

V. 18. {His clothes} His coat, or cloak, or other garment, such as men use not to work in, in the fields; lest tarrying too long in the city, the Roman siege shut him up to destruction, with the rest which shall perish there: ἱμάτιον signifies either house furniture, carpets, coverlids, &c. or a coat, Budaeus, ex Athenae. l. 12.

V. 19. {That are with child} Such could not well flee, at the enemies’ approach, because of their burden; nor nurses from their children. See Luke 23.29.

V. 20. {Nor in the winter} Because bad ways, and foul weather might hinder them.

{Neither on the sabbath day} They not understanding, that in case of necessity, it was lawful to flee or make defense on the sabbath day, might more be exposed to the fury of the enemy, neither could they that day get things necessary, by reason of their strict observation of the sabbath. Christ accommodates this speech unto the infirmity of the Jews, the sum whereof is, that they should pray unto the Lord, whose divine providence rules over, and disposes of all, that nothing might befall them which might make their afflictions more grievous and dangerous unto them, or hinder their flight from their enemies, and the fury of the war to come upon them; as incommodiousness of ways, shortness of days, cold, stormy, winter weather, &c. or importunity of the sabbath, wherein they might be troubled in conscience, if necessity should compel them to flee beyond the short measure of a sabbath day’s journey, which would not set them beyond the lines of a besieging enemy: finally he admonishes his disciples hereof, that they might acquaint the Christians among the Jews the survivors, that when they should see these things drawing nigh, they might by no means delay, but speedily be gone (as Elijah said to Ahab before the storm, 1 Kings 18.44.) that the shower stop you not: or as the angels said to Lot, Gen. 19.17. escape for your lives, look not behind you neither stay in all the plain, escape to the mountain, lest you be consumed, and the storm overtake you. Remember Lot’s wife, Luke 17.32.

V. 21. {Such as were not, &c.} To that nation, Luke 21.23. Exod. 9.24. Luke recites some kinds of those tribulations under the name of the days of vengeance upon the Jews; to wit, that they should fall by the edge of the sword, be led away captive into all nations, &c. which accordingly came upon them.

V. 22. {No flesh be saved} He speaks of the calamity of the Jews (as may appear in that our Savior said, Luke 21.23. there shall be great distress in the land, and wrath upon this people) and in his speech relates to the same; the meaning is, none of the Jews should be saved from that slaughter, except the Lord should shorten those days of affliction before mentioned: flesh is by a figure, taken for mankind, and here, as Jer. 12.12. and 45.5. for the Jews.

{for the elect’s sake} For the elect’s sake, ἐξ αὐτῶν. Theophylact, of themselves; or, which were among the Jews which should perish.

{those days shall be shortened} He means τὰς θλίψεις καὶ τὸν πόλεμον. Theophylact, those (days of) afflictions and wars, which were coming on the Jews: had they long continued, they must have all perished by the sword and famine: but they had a speedier end of their calamities; the obstinate impiety of reprobates provoked God’s justice, to have continued them long; but his mercy prevailed for the elect’s sake to shorten them, and quickly end that bloody war, by giving the Roman a speedy conquest: so that Jerusalem was taken in five months, or thereabout; which could have been, but that the seditious citizens burnt up their own store of corn. See Joseph. de bel. Jud. l. 6. c. 1. and the many fortified towers in Judea and Galilee, were taken in a year and half: which was then imputed to the hand of God, favoring and prospering the Roman; Joseph. q. s. l. 3. c. 11. l. 7. c. 16. All which God did for his truth and elect’s sake: for from that miserable slaughter, Jerusalem being rendered, there escaped above four hundred thousand persons. Joseph. q. s. l. 7. c. 15. which were dispersed among the nations.

V. 23. {Then if any man, &c.} Mark 13.21. Luke 17.23. Then when Satan shall be loosed, Rev. 20.3. and become a lying spirit, in the mouths of seducing impostors. See 1 Kings 22.22. 2 Cor. 11.13, 14, 15. 2 Thess. 2.9. &c. Rev. 12.9, 12. Then, whatsoever men seem in excellency, or authority, if they preach otherwise unto you, than that you have received, let them be accursed, Gal. 1.8. Hear them not.

V. 24. {false Christs} Either such as John calls Antichrists, 1 John 2.18. or such as shall feign and call themselves Christ.

{false prophets} Those who teach lies; falsely interpreting and applying the word of God to sinister and impious ends: as do sectaries, schismatics, and heretics: men pretending to much godliness and gifts, with power to exercise the same in the ministry, to which God calls them not: so their opposition of the truth of Christ denominates, and shows them false; and their usurping the ministry, prophets, but false ones; and therefore not to be heard of those that love the truth that they may be saved: see 2 Thess. 2.10, 11, 12. For otherwise they could be but false and erring laics, or people, they had not so much as a semblance of prophets. Some understand here the false prophet, mentioned, Rev. 16.13. and some, Mahomet.

{shew great} δώσουσι σημεῖα: They shall give, or openly show forth: so the Hebrews use their word נתן nathan.

{signs} That is, lying wonders; as, 2 Thess. 2.9. Revel. 13.13.

{deceive the very elect} Not among the Jews only, but among the Gentiles also, called to the faith of Christ, which they did dangerously attempt, by their specious pretenses, and shows of extraordinary zeal and godliness: for, as Minucius Felix says, incaute creduli circumveniuntur ab his quos bonos putaverunt. The incautiously credulous are circumvented of these, whom they thought to be good men.

V. 25. {Behold I have told you before} That yourselves by this forewarning, may be armed against their delusions, and may not be troubled, when you shall see so many falling away from the truth, and giving heed to the spirit of error. See John 16.14.

V. 26. {He is in the desert} That is, Christ, or his true Church where he is present, is in the separation, and among those who withdraw themselves from the public professors of Christianity: for those false Christs, and their instruments, used to draw men and women out into the deserts, where they might more securely, and without discovery or resistance, make head, and gather congregations.

{in the secret chambers} In the inward rooms, and private places, apt for conventicles: it is true, honesta semper publico gaudent, scelera secreta sunt: things honest ever rejoice in being public, impieties are secret: which though it be not always so, because the best are most persecuted and suppressed, and God is just in bringing wickedness to light; yet ever the good would appear, and the vicious would be concealed.

V. 27. {As the lightning} They need not seek Christ, his kingdom, or coming to judgment, in this or that peculiar place; he will appear like the lightning in a moment to the startled world.

V. 28. {For wheresoever} Luke 17.37. A proverb used concerning things everywhere alike: the meaning is, it will be found of those who look after it.

V. 29. {Immediately after} The like calamities shall befall the 63Roman empire, that had by them afflicted the Jews before. See Revel. 6.12, 13. These things may be spoken allegorically: as, Isaiah 13.10. & 24.23. Ezek. 32.7. Joel 2.10, 31. & 3.15. Job 30.28. Jerem. 15.9. Amos 8.9. Some understand it literally to be fulfilled a little before, or at the last day; but that uses not so to be described, but by fire, 2 Pet. 3.12. Others take these things literally for strange sights in the heaven, either before the destruction of Jerusalem, or before the day of judgment: of which time they who understand it conceive that he says, immediately, that men may ever watch and provide for his coming: as, Phil. 4.5. Heb. 10.37. 2 Pet. 3.8. Or immediately after the troubles of the Church under Antichrist, which some think intended in the former verses, as, 2 Thess. 2.8. Or after the great troubles of the Church, Rev. 20.7, 8, 9. whereof these Jewish or Gentile troubles might be a foregoing sign: some think the certainty of the thing only here intended, and not the nearness of time. See on verse 33.

{shall the sun be darkened} Mark 13.24. Luke 21.25. See on Acts 2.19. Certainly he foretells the signs which shall precede the last day: but how the sun shall be darkened, the moon obscured, or the stars fall, it is rather to be expected than defined by us.

{the powers of the heavens} The spheres and stars of heaven; except we take it allegorically, as some do.

V. 30. {sign of the Son of man} Such as shall testify that Christ is coming to judge: what that sign shall be, whether some extraordinary comet, as some conjecture, or the sign of the cross, or some other glorious light; the Scripture not determining, we should but vainly inquire.

{all the tribes of the earth} All families and kindreds: it is an allusion to the Jews distributed into tribes.

{shall mourn} They shall be in such sorrow, that they shall smite on their breasts, as with horror of heart, and confusion of face, by reason of those grievous and inevitable judgments then upon them, for their contempt and abuse of this Gospel. See on Luke 21.26.

{They shall see the Son of man} Rev. 1.7. At his last coming, sitting on the clouds, as on a throne of glory, chap. 25.31. Acts 1.9, 11. 1 Thess. 1.17.

{with power} With all the holy angels attending him, 1 Thess. 4.17. chap. 16.27. & 25.31.

{and great glory} With a visible brightness and divine majesty.

V. 31. {And he shall send his angels} See 1 Thess. 4.16. and chap. 13.41. That is, his holy angels, who are his ministering spirits, sent forth to minister for them that shall be heirs of salvation. Heb. 1.14. This he here speaks to comfort his, against the terror of that most dreadful day of the Lord, which shall come as a snare and destruction upon all the children of disobedience. See Luke 21.28. 1 Thess. 4.18.

{with a great sound of a trumpet} Or, with a trumpet and a great voice: as, Exod. 19.19. & 20.18. See Psalm 47.5. 1 Cor. 15.52. 1 Thess. 4.16.

{shall gather together} As the manner was to gather the people together with a trumpet, Numb. 10.2.

{from the four winds} From all quarters of the world. See Isa. 43.5, 6. Rev. 7.1. Zech. 2.6. See on chap. 8.11.

{from one end of heaven} In respect of our sight: otherwise, heaven is round, and has no end. See Psalm 19.6. Deut. 4.32. & 28.64. From east to west, from north to south.

V. 32. {yet tender} In the spring, when the sap rises, and shoots out into the branches. See on Mark 13.28.

{putteth forth leaves} Cant. 2.13.

V. 33. {When ye shall see these things} When you shall see these things befall the Jews, look for those things which shall shortly after befall the rest of the world also: for the one is the forerunner of the other, as the putting forth of the leaves of the fig tree, is of the summer. Or when you shall see those extraordinary things mentioned, verse 29. look for Christ’s coming to judgment speedily.

{is near} The coming of the Son of man, Christ Jesus, verse 30. or trouble is near coming on the Gentiles, when Jerusalem is destroyed: then it is near, as it were certainly at the door. See Gen. 4.7. James 5.9. Phil. 4.5. Rev. 1.3.

V. 34. {this generation shall not pass} Some alive shall see all fulfilled that I have spoken, concerning the destruction of Jerusalem, and the troubles accompanying it.

{all these things} That are shortly to come, opposed to that day, verse 36. where he speaks of the last day.

V. 35. {heaven and earth shall pass away} Mark 13.31. May sooner pass away, than any of my words prove false: as chap. 5.18. Luke 16.17. Isa. 54.9. 2 Pet. 3.10.

V. 36. {of that day} Of the day of judgment, and of the end of world of which, verse 30, 31. which was expected of all God’s people, 2 Tim. 1.18.

{hour} The time and season, 1 Thess. 5.1. Hour taken at large, as 1 John 2.18. Rev. 3.10. & 14.7, 15.

{knoweth no man} God has hidden that day and hour from us, that we might never be secure, but always prepared for it; ut pendula expectationis incerto mens sollicita — adventus diem semper expectans, semper expectando speraret, &c. Hilar. de trin. l. 9. That the mind solicitous with a pendulous uncertainty, always expecting the day of his coming, might in expecting always hope for it, and have a watchful care against that uncertain, certain hour. So says our Savior, be ye also prepared, because ye know not what hour the Son of man will come. See Luke 12.40.

{not the angels of heaven} Much less sinful men on earth, who are far below them in knowledge.

V. 37. {for as in the days of Noah} Gen. 7. See on Luke 17.26.

{so shall also the coming, &c.} That came suddenly when the secure world thought of nothing less; and so also shall Christ’s coming be, to judgment, when the secure world least expected him, 2 Pet. 3.10. 1 Thess. 5.2, 3.

V. 38. {they were eating and drinking} Men were then also given to brutish sensuality, and secure luxury, as here, verse 49. τρώγοντες, eating by gnawing, which is proper to beasts: he reproves luxury, not a sober use of the creatures. See on Luke 17.27.

{giving in marriage} See on chap. 22.30.

V. 39. {and knew not} Took no more notice of it, than if they had heard nothing at all of it, not believing what Noah had foretold.

{took them all away} All the secure unbelieving world; of which number Noah and his family were not.

{so shall also} So unprepared shall men be at the day of judgment, as if they had never heard thereof: and many of them who cannot but believe, or at least fear it will come; yet vainly procrastinate, and put off their repentance and preparation from day to day, until death and judgment suddenly come upon them, and find them unprovided.

V. 40. {Then shall two} See on Luke 17.36.

{in the field} At their harvest work, other labor in sowing, about their cattle, or other like employment.

{the one} One of the two: they shall not be taken by families, as Noah was: but one friend shall be taken by Christ into heaven, and another left for the devil to carry into hell. Some think it also relates to the destruction of Jerusalem.

{shall be taken} As led by the hand out of the common danger and destruction: an allusion to Gen. 19.16. The Syriac gives by a word, which among other significations, imports to lead out, or into, as John 16.13. Rom. 8.14. or to take to oneself, John 14.3. See on Luke 17.36.

V. 41. {two women} Bondwomen, or of the meanest condition, such as used to grind at the mill, Exod. 11.5.

V. 42. {watch therefore} Mark 13.35. Watching is enjoined all Christians here; and ministers after, verse 45. Luke 12.41. We must by faith expect our Savior perpetually, and be ready to receive him, verse 44. qui enim poenitenti indulgentiam promisit, dissimulanti diem crastinam non spopondit, Prosper ep. For he that promised mercy to the penitent, has not promised tomorrow to the dissembling. So also Greg. hom. 12. in evang. We must therefore always expect the last day, which we can never foresee.

V. 43. {But know this} Luke 12.39. 1 Thess. 5.2. This you must necessarily know, except you are willingly ignorant: as 2 Pet. 3.5. This is evident to common reason.

{in what watch} Matt. 14.25. That is, in what hour of the night; which they divided into certain watches.

{broken up} Digged through, as thieves use to do, Exodus 22.2.

V. 44. {such an hour as ye think not} Unless you watch; for the master of the house dreams not of the coming of the thief. The secure man thinks not of the sudden coming of Christ which will be more terrible.

V. 45. {who then is} Luke 22.42. See note thereon: as if he said, faithful prelates are but rare, but ever blessed, as verse 46. Such a one is, as Theophylact expresses him, σπάνιος καὶ δυσεύρετος, rare and hard to be found.

{ruler over his} As a pastor over the flock, or a steward of the mysteries of God, 1 Cor. 4.1. See on Luke 12.44.

{household} Over his servants, ἐπὶ τῆς θεραπείας αὐτοῦ, over his service, or over the rest of his servants, famulitiam, interpreted, Theophylact, over the sons of his house, or family: Syr. over his domestical servants.

{to give them meat} As God’s steward: that is to preach the doctrine and knowledge of Christ, which like those five loaves which Christ blessed, is not diminished, but increased by giving out to many, or like the widow’s oil, 2 Kings 4. increased, only by pouring out.

V. 46. {blessed, &c.} Happy shall they be, if they persevere in their faithful diligence, and care for the people of God: though perhaps they may suffer many unworthy things of a present impious world, as the prophets, apostles, martyrs, and most faithful ministers, ever did; yet happy shall they be when Christ, appearing to call them from hence, shall find them vigilant over the flock committed to their charge.

V. 47. {ruler over all his goods} All that he has: of a steward he will make him overseer of all his estate, Gen. 36.4, 6. He shall advance him to a greater command and dignity. See Revel. 2.26. and here verse 45. The meaning is, he shall reign with Christ, and be partaker of the riches of his grace, and blessedness.

V. 48. {that evil servant} But if the evil steward neglect the salvation of the people; if he tyrannize over them.

{say in his heart} If he think with himself, Psalm 14.1.

{my lord delayeth his coming} It will be long ere he comes: as 2 Pet. 3. promising himself a long life, and time to repent in, and to make his peace. So securely contemning and abusing the long-suffering and patience of God; presuming to do any violence and injury to God’s people, because he does not presently appear against them, and their impiety.

V. 49. {to smite} To exercise any kind of cruelty on his fellow servants (by virtue of his authority) for whose good and welfare he was put into that office, which therefore he ought to have had the more care of, 1 Pet. 4.10.

{with the drunken} If he give lewd example of luxury and intemperance, making him scandalous, his ministry less effectual, and the very doctrine he preaches despicable, so causing the name of God to be blasphemed.

V. 50. {when he looketh not for him} Of which (day) he thought not, says the Syriac interpreter: the judgments of God are not so much as in the thought of the wicked: they cry, peace, peace, till sudden destruction come upon them, then are they the most dejected men of the world. See 1 Samuel 28.20. and Daniel 5.1, 2, 6, 7.

V. 51. {cut him asunder} διχοτομήσει αὐτὸν, cut him in two pieces; either by rending his soul from his body; or body and soul cast out of God’s blessed presence, divided him from the elect to damnation. See on Luke 12.46.

{his portion with hypocrites} He shall have greater punishment than ordinary: as also hypocrites must expect; because counterfeit sanctity is double iniquity. See Job 20.29. Psalm 11.6.

{weeping, &c.} Matt. 8.12. & 13.42, 50. & 22.13.

CHAPTER 25

Verse 1. {Then} The evangelist prosecutes the conclusion of Christ’s last sermon, concerning his glorious and sudden appearance to judgment, and our duty in watching, lest that day find us unprepared, or unfaithful in our duties: then, in the day of Christ’s coming, mentioned chap. 24.51.

{the kingdom of heaven} The Church in this world, Greg. hom. 12. in Evang. as Matt. 13.41. or the condition of men in the Church of God.

{virgins} The custom then was to make marriage feasts in the night: the bridegroom used to come with a choice company of young men, which were called the children of the bridechamber, chap. 9.15. Certain virgins of the acquaintance or kindred of the bride, used to go meet the bridegroom, attending him unto the wedding house: to which custom Psalm 45.14. alludes; she shall be brought unto the king, in raiment of needlework; the virgins her companions that follow her shall be brought unto thee: by virgins here are signified pure souls, as 2 Cor. 11.2, 3.

{which took their lamps, and went forth} They carried them forth (as the custom then was) lighted for the service of the bridegroom and his train, in which there was both solemnity, and accommodation of light for the company passing by the way.

V. 2. {Five of them} He says not this to intimate that there were as many wise or good men, as wicked which are truly foolish: the whole world (unregenerate) lies in wickedness, 1 John 5.19. But he simply notes the difference, in an equal condition, in which all Christians alike, profess their hope of salvation by Christ, and their expectation of him to judge the living and the dead: yet among these there is much difference, some truly believe, some are hypocrites; some profess in words only, but not in heart, having a form of godliness, but denying the power thereof: they confess they expect a judgment; but live as if they thought in their hearts, there were no God to call them to account. See Psalm 14.1. &c. None but the foolish can think, and do thus; or hope to impose on God’s all-seeing justice: but they are wise, who truly fear God, and endeavor to serve him faithfully (Psalm 111.10.) though there are but few such.

{were wise} So showed they themselves such, in providing timely for their present employment.

{were foolish} These showed themselves such, in neglecting the main, for which they were called, and came together: such are they, who professing faith in Christ, yet prepare not themselves against his coming. For as Augustine says, de verb. Domini serm. 23. these are not quaecunque animae, sed tales, quae habent catholicam fidem, & habere videntur bona opera in Ecclesia Dei, not every, or any soul, but such as have (or profess) the Catholic faith, and seem to have good works in the Church of God. In his 120th epistle to Honoratus, he interprets this something nearer, of men (aliena laude laetantibus, & propter ipsam inanem laudem, non propter conscientiam suam; ubi illa testis est Deus, bona operantibus) rejoicing in others praising them, and doing good, not for their conscience’ sake, where God is their witness, but for vain praise of men.

V. 3. {took their lamps} By which is represented, profession of faith and sanctity.

{but no oil} Besides that which was burning, and spent ere the bridegroom came, verse 8. That is, they had no good works of faith, (charity and sanctity) without which faith is dead, and inactive. See Gal. 5.6. James 2.26. So Jerome on this place says, they have no oil, who seem to confess the Lord with like faith: sed virtutum opera negligunt, but neglect good works.

V. 4. {oil in their vessels} In their lamps: the meaning is, they prepared to meet Christ, with faith, repentance, and charity; which is, (as Jerome says) lumen indeficiens, a light which shall never fail, or go out: see 1 Cor. 13.8. Faith shall end in enjoying, but charity shall be perfected, not ended in heaven: this oil then is that which the apostle speaks of, 2 Cor. 1.12. the testimony of their consciences: this is to carry oil with them, not to buy of those that sell, that is of flatterers; Augustine ep. 120. who do good, ut laudetur Deus, that God may be praised.

V. 5. {while the bridegroom tarried} It was not a little time, inter priorem & secundum adventum Domini, Jerom., between the first and second coming of the Lord Christ: Christ’s coming must be expected with holy patience, Habak. 2.3. Mora sponsi poenitentiae tempus est. Hilar. can. 27. The bridegroom’s tarrying is the time of repentance.

{all slumbered} Some died (as Jerome interprets) others after long attendance, and expectation, began to be possessed with secular cares, distracting their thoughts from a present watch, and looking for Christ; so Augustine ep. 120. which slumber, elect and reprobates are in several degrees, subject to. Good men are at some times somewhat more negligent than they should be; but they always keep a good conscience, and a heart prepared, in some good measure to receive Christ, Acts 23.1. and 24.16. 2 Cor. 1.12. Cant. 5.2. Their security is but of infirmity, and their estate was made sure before; the carnal and worldly have, at best, but the lamps of profession, and want the oil and substance of religion, that is, the power thereof, 1 Tim. 1.5. 2 Tim. 3.5.

V. 6. {at midnight} Subito quasi intempesta nocte & securis omnibus, suddenly, as in the still of the night, Jerome, Euthymius, because he will come ἀνέλπιστος, unexpected, as Theophylact speaks: or as Hilary can. 27. cunctis ignorantibus, in a time which none knows; Christ will come when he is least looked for: as the bridegroom came at midnight, later than the usual manner was.

{a cry made} This is generally understood, by Chrysostom, Theophylact, Euthymius, Jerome, Hilary, &c. of the voice of the archangel, and the trumpet of God, to awaken all, even those who are in the graves, and depths of the seas, of which John 5.29. 1 Thess. 4.16. 1 Cor. 15.52. which is most certainly true: but this circumstance relates also to the custom, and accommodation of the parable: and in the substance of the matter, we may understand this noise, to be also the voice and importunity of them, who exhort, and admonish us to prepare, and meet Christ.

{the bridegroom cometh} Christ comes: so will he do by his divine providence and comforting Spirit to call us hence at our death and day of judgment.

V. 7. {trimmed their lamps} Which is to be understood of the wise virgins, the foolish carried only dead lamps, without that which Christ commanded, chap. 5.16. An allusion to Exod. 30.8. 2 Kings 9.30.

V. 8. {gone out} Or, going out, which in the temple should not be, Exod. 27.20. The moral whereof was, we ought to persevere in faith and sanctity, chapter 24.13. Revel. 2.10. Col. 1.23. Heb. 3.14.

V. 9. {not so, lest there be not enough for us and you} Not fearing the failing of their own store, as if they were uncertain of their own salvation, but because (as Jerome says) neque possunt in die judicii aliorum virtutes, aliorum vitia sublevare, in the day of judgment, the virtues of the one cannot relieve the vices of the other: see Ezek. 14.14. & 18.20. So says Augustine ep. 120. Non desperanter, sed humiliter dictum est, it is not (by them) spoken despairingly, but humbly; for who can so presume on his own conscience, that he can be certain, that it can suffice him in God’s judgment, except the merciful God judge in mercy, not the rigor of justice, in which none can stand? Psalm 143.2.

{go ye rather} Nor that the just shall send the wicked at the day of judgment to purchase grace: but it shows that they who neglect to get it here, have no means left to get any then: so Elijah mocks the priests of Baal. 1 Kings 18.27.

{buy} Isaiah 55.1. Revel. 3.18. This word seems here inserted, only for the accommodation of the parable.

{for yourselves} Everyone must be saved by his own faith, Rom. 1.17. Rom. 14.12, 22. Gal. 6.4.

V. 10. {while they went to buy} This is spoken to show us, that (as there was no manna to be found on the sabbath) so shall there be no place for repentance and good works in death: and that the faithful only, who in a careful watch, continually expect the coming of Christ, shall be saved. See Job 14.14. Luke 12.37.

{the door was shut} They who neglect God’s call, and are not ready when he comes, shall be shut out of the gate of mercy, Psalm 95.11. Here life is gotten or lost to eternity. They that were ready with their lamps burning, that is, with faith and good works, as Augustine fore-cited interprets, went into eternal joy with Christ, the rest were shut out.

V. 11. {Lord, Lord} Chap. 7.22. & 25.37.

{open to us} To wit the door of mercy: receive us also.

V. 12. {I know you not} Chap. 7.23. The Lord knows who are his, 2 Tim. 2.19. But he will not own those in judgment, who will not own and obey him now, when he offers mercy. Admirable is the power of faithful prayer, and timely repentance; but as Jerome says, quid prodest, voce invocare, quem operibus negas? What avails it to invocate him with your voice, whom you deny in your works? See Psalm 50.15, 16. Esau’s too late tears show us the danger of deferring repentance and conversion unto God. See Heb. 3.13, 15. 2 Cor. 6.2. Eccles. 12.1.

V. 13. {watch therefore} Chap. 24.42. Mark 13.33.

V. 14. {as a man traveling into a far, &c.} Luke 19.12. Hereby is intended Christ’s ascension into heaven, and abiding there till the day of judgment, chap. 21.33.

{delivered unto them his goods} Put them into several offices, and places for the good of his Church, Eph. 4.11, 12.

V. 15. {five talents} Of a talent. See 1 Chron. 22.14.

{according to his several ability} According to the skill and wisdom in dealing which was given them, 1 Cor. 12.7. According as he knew they had knowledge to manage that which was entrusted to them: this δύναμιν, the Syr. interpreter gives, juxta facultatem suam. Jerome, secundum propriam virtutem, that is, as his self interprets, pro accipientium viribus, according to the abilities of the receivers: who yet considers not in his servants, so much lucri magnitudinem, the greatness of the gain, as studii voluntatem, the willingness of their care and endeavor. Prosper notes well here, de vocat. Gent. l. 2. c. 8. he gave according to their proper abilities, sed non secundum proprium meritum, but not according to their proper merit. In the one, two, or five talents, we must understand the diversities of God’s gifts, which are not all conferred on any one man. See Eph. 4.11. 1 Cor. 12.7, 11, 29. Rom. 12.6. 1 Cor. 4.2.

V. 16. {traded with the same} Was laborious in his calling, according to his gifts.

{made them other five talents} Increased his gifts by using them to the benefit of others, and did twice so much good, as before his employment. See 2 Tim. 1.6. The power and fruit of God’s graces in us, is in their use to his glory, and the gaining of souls to Christ: he shall be judged a faithful servant, who so employs them. See Rom. 15.15, 16. Such were the prophets and apostles.

V. 17. {likewise he that had received two} He means those who are of meaner gifts and measures of grace; (as were, and are the succeeding ministers of Christ, not assisted, as the apostles with infallibility of Spirit) who have not that admirable evidence of Spirit, and largeness of heart; yet of a measure which God makes sufficient to gain souls; these are also accepted of God as faithful servants; if they do, as Peter said, as every one hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God, 1 Peter 4.10. If they who are of mean gifts, be faithful and diligent, God accepts their will and endeavor.

V. 18. {digged in the earth} Importing those ministers, who for shame, sloth, or fear, will not exercise the gifts they have: or any other, who receive God’s grace in vain: against which the apostle exhorts, 2 Cor. 6.1. which concerns both teachers, and hearers.

V. 19. {a long time after} In the end Christ will come and call men to account; meaning in the general, from Christ’s ascension into heaven, unto his coming again to judge: this time has already been more than 1614 years: in particular, the life of man, the remainder whereof is very uncertain.

{cometh and reckoneth with them} Christ will certainly come again to judge every man: therefore it behooves us to live, as every hour expecting him: he will call everyone to a strict account, how we have employed his gifts: how careful ought we to be, how we use our time; health, strength, understanding, offices, or authority? These all are our Master’s talents, and he will once bring us to an account of their improvement.

V. 20. {other five talents} See on verse 16. The Hebrew talent of the sanctuary, contained a hundred Hebrew pounds, whereof every one was sixty sicles or shekels: a shekel was about half an ounce in weight, and in value about four groats, or denarii, at which rate, it amounts to 400 pound, but the common Hebrew talent was about half so much. Some say the talent of silver was 375 pound sterling, but the talent of gold 3750 pound. See notes on 1 Kings 20.39. 2 Kings 23.33.

V. 21. {over a few things} In a small charge, Luke 16.18.

{over many} I will prefer you: as men do servants whom they have found faithful. See on chap. 24.47.

{into the joy of thy lord} Come and receive the fruit of my bounty; the reward of your fidelity. See verse 34.

V. 24. {which had received one talent} He is also called to account, as well as they that had received more talents, that no man may think to be excused from giving account by the meanness of his place or parts.

{that thou art an hard man} He would (as hypocrites, and evil servants use to do) transmit the fault from himself to his master: one of Adam’s sons, Gen. 3.12. But indeed, God is (as Augustine says well Armentario, ep. 45.) benignus exactor, non egenus: & qui non crescit ex redditis, sed in se crescere facit redditores: a bountiful exactor, not a needy: and who increases not by things rendered to him, but who increases the renderers in themselves.

V. 25. {Lo thou hast that is thine} Chap. 20.14.

V. 26. {His lord answered} By this answer he signifies that they have no excuse for their sloth, who suppress God’s gifts and spend their time unprofitably, or that murmur, and lay their defects in duty on God’s providence; whereas it is most true which Prosper says, de vocat. Gent. lib. 2. cap. 1. nec damnati justa querimonia, nec justificati verax est arrogantia, si vel ille dicat non meruisse se poenam, vel iste asserat meruisse se gratiam; neither is the complaint of the damned just, neither the arrogance of the justified veritable; if either he says, he has not deserved the punishment, or this affirm that he has deserved grace.

{thou wicked and slothful servant} By these sharp and yet well deserved reproofs, that appears, which Prosper says, de vocat. Gent. lib. 2. cap. 8. that not only, de non servato, sed de non aucto munere damnabantur; for that men have not kept, but because they have not increased the gift, they shall be condemned.

{thou knewest} Were it as you say, you should have been the more careful to please me: and are now the more unexcusable by your own confession, chap. 12.37. Luke 19.22.

V. 27. {to the exchangers} Such as kept banks, to take men’s moneys, and make profit thereof for them: the meaning is, you ought to have committed it to the hearers who bringing forth fruits, would have rendered me the interest of good works; so Jerome, Chrysostom, Hilary, Euthymius, and others, understand here by usury.

V. 28. {take therefore the talent from him} God justly takes away his gifts, from those that abuse, or make no good use of them: understand those gifts or graces which are common to elect and reprobates; as gifts, or parts of nature, or art, office, charge, &c. for the gifts and graces of regeneration are ἀμεταμέλητα, Rom. 11.29. such as God never repents of, or recalls. See John 16.22. God sometime takes away that which therein men seem to have, Luke 8.18. when by pulling off their visards, he discovers their hypocrisy; making it appear to the world, that their pretenses to faith and good works, were but semblances and false shadows of things which had no being.

{and give it unto him which hath ten} Not that the elect shall have or receive any good from the reprobate: but because their reward in heaven shall be so great; as if the happiness which seemed due to all others, in man’s judgment must accrue to them, and be put on their account.

V. 29. {for unto every one} Chap. 13.12. Mark 4.25. Luke 8.18.

V. 30. {the unprofitable servant} He must be condemned though he did not waste his master’s goods, because he did not increase them by his using them: see the reason hereof, 1 Cor. 12.7.

{into outer darkness} See on chap. 8.12.

{weeping and, &c.} See on chap. 24.51.

V. 31. {when the Son of man} Christ, God and man.

{in his glory} Not in the form of a servant, as before, but as a judge, most glorious and dreadful appearing with incomprehensible glory, see chap. 24.30. Dan. 7.9, 10. Mark 13.26. Col. 3.4.

{and all the holy angels} An allusion to Zech. 14.5. Now he has a few poor men to attend him; then all the glorious angels shall administer unto him, their Lord.

{sit upon the throne} As a man on some visible throne: or he shall judge all, as they that sit on thrones.

V. 32. {shall be gathered} Chap. 24.31. Before him, to be judged by him.

{he shall separate them} This separation of good from bad, is set out by a similitude of fanning, chap. 3.12. of the tares, chap. 13.30. of the draw net, chap. 13.48. Here by parting the sheep and goats, that signifies the elect and reprobates: the flock of Christ, his Church (Luke 12.32.) in this life, is like the flock at Padan Aram, Gen. 30.32. speckled and spotted (see Judg. 6612.23. 2 Pet. 2.13.) but in the life to come, they shall be as a flock of sheep which go up from the washing (Cant. 6.6.) without spot or wrinkle — holy and without blemish: Eph. 5.27. Here, tares and wheat grow up together, Matt. 13.30. but in the world’s harvest, the day of judgment, they shall be parted.

{one from another} Not one nation from another: but one man from another. See chap. 24.31, 40, 41.

{sheep from the goats} An allusion to Ezek. 34.17.

V. 33. {sheep on his right hand} Right hand and left imply good and bad, Eccles. 10.2. or blessing and cursing, as Gerizim bare southward, which is on the right hand, when you look to the sunrising, (that was the mountain of blessing, Deut. 27.12.) and Ebal on the north, (that was the mountain of cursing ib. verse 13.) which is on the left hand.

V. 34. {the king} Christ, Revel. 19.16. King of kings and Lord of lords, Rev. 17.14. 1 Tim. 6.15. the king eternal, immortal, invisible, the only wise God, 1 Tim. 1.17, 19.

{come} Draw near to me: be not afraid of my majesty. The word δεῦτε, come, is here a word of singular favor and love, graciously inviting the elect, to the full fruition of eternal blessedness, in their conjunction with Christ, and participation of his immense goodness, so chap. 11.28. δεῦτε πρὸς με, come unto me, such words Jehu once said to Jonadab, 2 Kings 10.15, 16. when he took him up to him into his charet, is thy heart right, as my heart? δεῦρο μετ᾽ ἐμοῦ come with me.

{ye blessed of my Father} Whom my Father loves: to whom my Father means to give the kingdom of heaven and interminable blessedness therein.

{inherit} For heaven comes to no man by natural descent, but divine adoption: not by merit, but free gift, Rom. 6.23. It is an inheritance given to God’s children by adoption in Christ. See 1 Pet. 13.4. 1 Pet. 3.9. Eph. 2.8.

{the kingdom} Not an earthly; but such, as that in respect thereof all earthly kingdoms, are prisons and vassalages.

{prepared} By God the Father, chap. 20.23. 1 Cor. 2.9. Heb. 11.16.

{for you} You only, who are his elect. Luke 12.32.

{from the foundation of the world} Chap. 13.15. Luke 11.50. Rev. 13.8. Eph. 1.4. 1 Pet. 1.20. 2 Tim. 1.9.

V. 35. {for I was an hungered} Christ takes that which is done for his poor servants, as done unto himself: and this reward of mercy, is not for their own sakes, or merit of the giver, but as they are members of Christ: and because Christ will justify these by faith, which works by love and charity.

{ye gave me meat} We need none other arguments to incite us to give to the poor saints, if we understood and firmly believed this one: he that gives to a hungry soul (which is a servant of Christ) food; feeds Christ in that alms.

V. 36. {naked, and ye clothed me} In se assumit bonas operationes nostras, ad hoc, ut praestet nobis retributionem bonorum suorum, Irenaeus l. 4. cap. 34. He takes on himself our good works, that he may yield us a retribution of his goods: he accepts what we do for the poor, as done to himself, not that he wants, but a nobis propter nos fieri vult (says the same) he will have us to do it for our own sakes: neither may we look hereon, as meritorious works of men, but as being the certain fruits and effects of true faith, apprehending his merits, by which we shall be saved: which being his gift, Eph. 2.8. he does but crown his own gifts in us: so true is that of Bernard: meritum meum miseratio Domini est: my merit is God’s mercy: as likewise that which Prosper says, de vocat. Gent. lib. 2. cap. 1. Neminem indebite damnans, neminem debite liberans; nostra plectens cum punit noxios, sua tribuens cum facit justos, condemning no man unduly, freeing or acquitting no man duly, (or according to his deserts) punishing that which is ours, when he corrects, giving that which is his own when he justifies or makes men righteous. Consider you oppressors, if they shall be damned, who fed not, and clothed not Christ’s poor, what hope of pardon have you, who take their bread from their mouths, and their clothes, and all temporal comforts from them: consider you merciful to your comfort, that whatsoever you have done for Christ’s poor, you have done for Christ, who is not unfaithful to forget the labor of your love.

V. 37. {the righteous} Those whom he called blessed, verse 34. now he calls righteous, for God will make all them righteous here, whom he intends to make blessed hereafter, Luke 14.14. Revel. 20.6.

{when saw we thee, &c.} In your own person: these answer as those, whose left hand knew not what their right hand did, chap. 6.3. The holy ever think humbly of their own works: and such shall be that bounty of Christ’s rewarding, that the receivers shall admire it as incomparably more than due to them.

V. 40. {unto one of the least, &c.} Gr. unto one of these my brethren, which are the least; that is, which are least set by in the eyes of the world. It is a greater token of love, to do good to his, for his sake, when he is absent, than to do it to him, if he were present: and that which is done to a mean Christian for his sake, shall be rewarded as well, as that which was done to an apostle, chap. 10.41, 42. For Christ here counts the meanest Christian, as well as the most excellent, his brethren.

V. 41. {Depart} Chap. 7.23. Psalm 6.8. To be deprived of God’s blessed presence, is a chief part of the misery of the damned. Depart, signifies not an absolute going from God’s presence, for he is omnipresent, none can go from his presence, no, not when they go to the damned in hell. See Psalm 139.7, 8, 9. Amos 9.2, 3, 4. Heb. 4.13. But this is spoken in opposition to that, verse 34. come ye blessed; and to command them away to the place of execution of God’s just judgment.

{from me} None unclean, and defiled with the guilt of uncleansed sin, shall enter into heaven, the presence of Christ. See 1 Cor. 6.9, 10. Rev. 21.27. The wicked shall not have any part of happiness with him, but shall be turned into hell, Psalm 9.17. to be punished in everlasting destruction with the devils, 2 Thess. 1.9.

{into everlasting fire} Incorruption, and immortality shall be even to the bodies of the wretched castaways, so that nec ipsi aeternam poenam finiant, nec ipsos consumat immortalis poena, sed puniat, Prosper de vit. contemplat. c. 3. Neither shall they end their eternal punishment, neither shall immortal pain consume, but still torment them. See on verse 46.

V. 42. {ye gave me no meat} They that feed not the poor shall go to hell; what torments shall be to them, who by fraud, violence, or any whatsoever pretense, take away from them, and undo, and beggar them and theirs?

V. 43. {sick and in prison, and ye visited me not} If they shall be damned (whatsoever an impious world think or say to the contrary) who neglected to comfort the sick, and the prisoners; how dreadful and heavy shall their judgment be, who afflict the servants of Christ, cast them into prison, or with heavy exactions take from them their means of comfort? There remains yet one way for them to escape the severe, and otherwise inevitable wrath of a just God; that is, by true and timely repentance; which is not only in saying, God be merciful to me; but in restitution, and present repairing those whom they have injured or oppressed, after the example of Zaccheus, Luke 19.8, 9. and the converted jailor, Acts 16.30, 31, 33, 34. who brought Paul and Silas out of the dungeon, and washing their stripes which he had given them, set meat before them, and wherein he could comforted them.

V. 44. {When saw we thee, &c.} See on verse 37. The scope hereof, is to show, that whatever the damned shall plead in judgment for their justification or excuse before God, nothing can hold: as here, they might possibly think and in man’s judicature, it might have much availed to clear them in point of not relieving Christ, it being manifest, that they never saw him, neither lived near that age of Christ on earth; but in God’s judgment it can nothing help them which have neglected to relieve the poor, for whom God offers himself a surety, Prov. 19.17. and concerning whose relief he gives many commands, Deut. 15.7, 8. &c. See Psalm 41.1. Isaiah 58.7.

V. 45. {to one of the least} Let all oppressors now take to heart these words, which, will they nill they, they shall hear in their judgment: the injuries which are done to the least, meanest, or poorest servant of Christ (however men despise, or judge them evil, it skills not) he takes as done to his own sacred person, see Acts 9.4. Because then, the wisest of the sons of men are not able to determine, who are Christ’s: Gamaliel’s grave counsel, is most necessary for them, Acts 5.38. Refrain from these men and let them alone, lest happily ye be found even to fight against God.

V. 46. {These shall go away} See Dan. 12.2. John 5.29. Rev. 14.11. & 20.11. No appeal, traverse, or writ of error can be admitted in this supreme court of God’s justice, they shall go away not as men acquitted or enlarged, but as chained prisoners compelled. See chap. 13.42, 50. They shall go away as Korah, Dathan and Abiram, and that which appertained to them, Numb. 16.31. &c. Hell opening her mouth and swallowing them up quick: in this dreadful spectacle, the elect shall see the severity of God toward reprobates, and his clemency to themselves, Rom. 11.22. saving them, as a firebrand plucked out of the burning, Amos 4.11.

{into everlasting punishment} Which, verse 41. he calls everlasting fire, in other places, hell, Gehenna, the worm which dies not, the lake burning with fire and brimstone, extreme darkness, where shall be weeping and gnashing of teeth: certainly the most intense torments of body and soul, hopeless, helpless: behold the end of sin, specially oppression and cruelty.

{but the righteous into life eternal} These shall go with Christ into heaven: in this life elect and reprobates are mixed together, like the tares and wheat, chap. 13. The separation shall be in the day of judgment; the reprobate shall live also, but to eternal punishment: to these (says Augustine de spir. & anim. cap. 56. mors est sine morte, finis sine fine) death is without death, and the end without end. (See on verse 41.) But the elect shall live in an endless, changeless, full, secure, and unspeakable happiness, eternally filled with joy and glory.

CHAPTER 26

Verse 1. {When Jesus had finished} All the fore-mentioned speeches concerning the destruction of Jerusalem, and his glorious coming to judgment.

{he said to his disciples} They only were now with him; to whom he would reveal the instance of his passion; to inform them that he laid down his life for the elect; and foreknowing that which should befall him, he went willingly to Jerusalem to do his Father’s will, concerning which he here informs them, to prevent the scandal, which might otherwise have dangerously shaken their faith, if they should have conceived, his sufferings, fortuitous, compulsory, and involuntary. Which doctrine, though it was for the present, but like new-sowed seed under clods, no growth thereof yet appearing; it did, after the resurrection of Christ, spring up to maturity of faith and confidence in them, and those who since believe in that; there appears the voluntary sacrifice for the remission of sins; and his admirable victory over death, which he so willingly encountered.

V. 2. {Ye know} Mark 14.1. Luke 22.1. John 13.1. For Christ had often foretold them of his death. See on chap. 27.23. The time and day when the Passover was to be kept, all the Jews well knew, it being positively determined by the law of God: Exod. 12.3. &c. &c. and they might have known that his passion prefigured (as in other legal sacrifices, so specially in the paschal lamb. John 1.29. 1 Cor. 5.7. Heb. 13.11, 12.) was near.

{Passover} It was requisite that Christ whom the paschal lamb represented should be offered up at that feast. See on Luke 22.1. and undoubtedly, it was by the divine providence of God; that the sacrilegious priests and elders of the Jews, who had so often sought occasions of putting Jesus to death should not, at any other time find it, than at this, solemnity of the Passover: that he then suffering might actually show, that he was indeed that Lamb of God, which taketh away the sins of world, John 1.29. to the end, that now the legal shadows might cease; in the exhibition of him, and the work by him to be performed for the accomplishment of our redemption, which had been long before promised and prefigured: so were the legal ceremonies fulfilled in their change: and so it appears that the Passover was not only appointed to remember them of their deliverance from the Egyptian bondage; but to assure the faithful of a greater, and more happy one, from the spiritual Pharaoh, and his heavy-handed taskmasters, sin, and death eternal.

V. 3. {Then assembled} As John 11.47. shows the cause of this their convention; because the people more and more flocked to him daily; and Caiaphas counseled to destroy him, as if he could not otherwise be overcome than by death; in which was indeed the most glorious victory of Christ and the elect: the general advice was, not at the feast, lest the people should tumult; yet here it appears, that nothing was disposed by them, but by the divine hand of God; no, not so much as the time of his passion: they who proposed only to kill Jesus, judged another time more seasonable, but God, who appointed hereby both to redeem the elect, and to strengthen their faith concerning the same, appointed this very time for Christ’s passion.

{Caiaphas} See on Luke 3.2.

V. 4. {by subtlety} They durst not take him by force for fear of the people. δόλῳ, by some treachery, not openly and by force of arms, but secretly, the people not knowing, nor Jesus (as they conceived) suspecting any such thing, they did not now consult and advise whether they should apprehend and kill him, but might do it so, as not to be seen in it.

{and kill him} By the power and authority of the Roman president, which they thought their safest way, Acts 3.16.

V. 5. {Not on the feast day} That is, of the Passover: for that must be spent in holy duties: after that the Galileans to whom he is so much known, will be gone home again: this resolution they changed, when Judas presented them a sooner opportunity, by his offering to deliver Christ unto them.

V. 6. {Now, when Jesus} Mark 14.3. John 11.1. This story was before the assembly of the priests; for it was six days before the Passover, John 12.1. and the assembly was but two days before, verse 1, 3. but it is set after, because it was the occasion of Judas repairing unto the priests.

{of Simon the leper} Who had been a leper; if he had been so still, Christ would not have eaten with him, contrary to the law: it may be he had been healed by Christ, and now made him a feast, as John 12.2. and as Matthew did after his calling to be an apostle. Mark 2.14, 15. Luke 5.29. John names the woman who anointed our Savior’s feet, which Matthew and Mark omit, and these mention the name of the man, which John omits; John says she anointed his feet, Matthew and Mark say the head: both were anointed; for the ointment being so abundantly poured on his head, some ran down to his feet, when he stood up, or rose up from table; or she might successively anoint both his head and feet. See on John 12.3. See Psalm 133.2.

V. 7. {a woman} Mary, sister of Lazarus, John 12.3. Of divers who anointed Christ, see Is. Causab. exerc. 14. n. 17. & ib. n. 26.

{an alabaster box} These boxes kept ointment without corruption, as some say. See hereof Plin. N. hist. lib. 36.8. and lib. 13.2.

{of very precious ointment} μύρου βαρυτίμου, ointment of a heavy price, that is, πολυτίμου. So the Syriac סגי דמיא saggi demio, of great price. See verse 9.

{on his head} As they used to do to welcome their friends, and chief guests, Luke 7.47. Psalm 23.5. See on verse 5.

V. 8. {his disciples} One of them, to wit, Judas who bare the bag, John 12.4, 6. See like phrase, chap. 27.41. with Luke 23.39. Or it may be others might second Judas in it.

{this waste} Unnecessary spending of precious ointment.

V. 9. {and given to the poor} Under a pretense of charity to the poor, he cloaks his own covetous, and thievish affection, who would have been filching some part thereof, for his own private use, had such a sum come into his hands. See John 12.6. Though the other disciples, if they seconded him therein, might speak simply, and mean well to the poor.

V. 10. {why trouble ye the woman} We ought not rashly to condemn all that we think not orderly or reasonably done, chap. 7.1.

{she hath wrought a good work} Christ, the most absolute pattern of temperance, defends this expense, in respect of the circumstances, not to draw it into a common example of waste: doubtless Mary was moved to this extraordinary work, by a secret instinct of the Spirit of God, making her confident to perform this office: Christ’s testimony was a sufficient assurance to her, of God’s acceptance of her work, though the perverse condemned it: never any good wanted some adversary to calumniate it: let the impious world (which likes nothing, but its own) use their liberty of rash judgment; it shall be happy for us, if God appear for us. See Isaiah 50.7. 1 Cor. 4.2. Rom. 8.33.

V. 11. {For ye have the poor} Deut. 15.11. You shall always have occasion to do good to the poor: but this is the least office of love and piety, wherein she can show her gratitude to me; who shall very shortly be taken from you.

V. 12. {for my burial} For a preparation to my burial. Mark says, chap. 14.8. she is come, aforehand, to anoint my body to the burying: for this respect Christ accepted it, that in this sign, they might, as in the figure, learn, that his sepulcher should breathe out the sweet savor of life and salvation to the elect. See John 12.7. Also, anointing the dead (then in use, Mark 16.1. John 19.40.) was no idle ceremony, but a token of their hope and assurance of the resurrection from the dead.

V. 13. {wheresoever this gospel} The Syriac has, this my gospel: the Gospel in general, not only this part thereof: thus he confirmed what he had said before: Mary was so far from being blameworthy, that the memory of this act of piety, shall live to all ages: true and happy applause, is not from men, who many times mistake, but God who will set a just price on the saints’ works, however men undervalue them. See Rom. 2.29. 1 Cor. 4.5. 2 Cor. 8.18.

{in the whole world} This made much for the consolation, and confirmation of the disciples (that Christ here, not obscurely intimates their success in preaching the Gospel, not only in Judea, but all the known world) as also of us, whose calling and salvation Christ intended before, and in his passion.

{there shall also this} He gently taxes their rash censure of Mary’s fact; and for that they had not his future kingdom in a due esteem: as if he had said, you think it much which is thus bestowed on me; but my kingdom shall be glorious through the world (Isaiah 11.10.) you censure her love and beneficence; but the odor thereof shall not only fill this house of Bethany, but the whole world, in which her memory shall be honored.

{for a memorial of her} The memory of ought done for Christ, or any of his, God will not suffer to perish, Psalm 112.6. the memory of the just is blessed, Prov. 10.7.

V. 14. {Then one of the twelve} Mark 14.20. Luke 22.3. What society of men shall we find free from traitors, when the holy family of Jesus has a Judas?

{Judas Iscariot} See on chap. 10.4. and on Luke 22.3. and John 6.71.

{went to the chief priests} He undertook the betraying of his Master, not solicited by them; but offering himself to this employment. See Luke 22.4. He knew that they hated Christ, and would gladly destroy him, so that he should be surely welcome to them with this offer: so easily fall they into mutual compliance, who are led by one, and the same spirit: Satan was entered into Judas, John 13.27, 30. The Pharisees were filled with the devilish spirit of envy and malice, James 3.14, 15. Matt. 27.18. To them therefore he goes, confident of a market: of chief priests, see Mark 14.1. and chap. 27.1.

V. 15. {What will ye give me, &c.?} So mischievous a root of evil, is covetousness (1 Tim. 6.9, 10.) that it will easily set Christ himself to sale. This unhappy wretch will make up his thievish hope of gain, which he promised himself, or would have had for the precious ointment, out of the 68sale of his holy master: nor does he set any definite price; but asks an indefinite one; as one willing at any rate to part with his interest, puts the price to the buyers’ pleasure.

{and I will deliver him} This was Satan’s master-piece on Judas, whom he had as his liege-man: to make the traitor hang himself, was much to persuade a self-loving caitiff to, but the just judgment of God on the traitor: on Satan’s part principally evil, in that he did not sooner put him on to self-execution, which at last must be so; on Judas’ part, in all this action the only appearance of good (there is nothing good in sin, but the just punishment thereof) but to make himself a brand of hell-fire, the most unhappy, and most damnable traitor that ever breathed God’s air, by selling an holy Jesus (the inestimable, matchless price of our redemption) at so poor a price, sets off to admiration, the malice of Satan, and the impudent presumption of the covetous traitor. The sale of Joseph but the sellers’ conscience, with sad remorse at last. (See Gen. 42.21. and 44.16.) God will certainly find out all unrepented wickedness, specially such: they sold a brother, not the Lord’s anointed: Slaves are sold, not Lords. Remember Lots wife, says our Savior, Luke 17.32. remember Judas, you that think it lawful gain by any sale: take heed of covetousness, it will make you willing to betray Christ; and so not much more innocent, than if you did it.

{thirty pieces of silver} See chap. 17.9. So much as a slave was valued at; Exod. 21.32. See how mean account Judas makes of his Master.

V. 16. {from that time} From the time that he had contracted with the high-priests for the treason.

{he sought opportunity} Luke 22.6. Expresses it; that he was to deliver him ἄτερ ὄχλου, without the multitude, in their absence, or without stirring them, without tumult, when the multitude might not know of it, who were wont to follow him. Sometime when he was private, only with his disciples: which as Origen notes, he did by finding opportunity of night, and his being with his disciples only in the garden at Gethsemane, without the city; he greedily longed to perform his wicked undertaking, that he might have his money promised him, verse 15.

V. 17. {the first day of the feast of unleavened bread} That is, of the Paschal solemnity, during which no leavened bread might be had, Exod. 12.19, 20. to wit, on the fourteenth day of Nisan, on which, preparation was made; for the eating of the Paschal Lamb the night ensuing, Exod. 12.6, 18.

V. 18. {to such a man} They are taught how to find him, Mark 14.13, 14. Luke 22.10, 11.

{my time is at hand} The time of my death.

V. 20. {When the even was come} Mark 14.18. Luke 22.14. John 13.21. The Evangelist notes the time prescribed by the law to eat the Passover, Exod. 12.6. Levit. 23.5. Deut. 16.6. thou shalt sacrifice the passover בערב bahareb, 70. ἑσπέρας, in the evening, that is, between the two evenings, or before it was dark. ערב barab, properly signifies mixed; so here it may be spoken of the mixture of light and darkness; the end of the day, and beginning of night, in a doubtful twilight, to show us, how Christ our Passover fulfilled the law.

{he sate down with the twelve} ἀνέκειτο, it signified such a posture, as fitted that solemnity; so Aemilius Portus, the interpreter of Suidas gives κεῖμαι, jaceo, or situs sum; so Thucydides says, the city κεῖσθαι καλῶς, to be well situated; so is ἀνακεῖσθαι used also; some interpret this ἀνέκειτο here, he supped or eat the Passover, and the Syriac uses a word here סמך of the same value with the Hebrew סמך, samach, which in the first signification imports, innixus fuit, he leaned, (as here in the first institution on the staff which he was to have in his hand) and so also incubuit. But by the general consent of the learned in these rites, that posture mentioned Exod. 12.11. as the sprinkling of the lintels and door-posts with the blood of the Lamb, appertained only to that one night, in which Israel was to come out of Egypt in haste; and was not to be continued after their settling in Canaan; so that there appears not any necessity to conclude; that Christ administered the Passover standing, and afterwards sat down to the second course, or common supper, as if this ἀνέκειτο related only to that posture; some learned Divines are here of one opinion, and some of another.

{with the twelve} Here appears the admirable impudence of this blind traitor; who after he had sold his Lord, comes again to present his service; and to sit at table with him; possibly he hoped that Christ knew it not (though he had formerly seen so many experiments of Christ’s omniscience) or he might think, that for his admirable meekness, he would not reveal it; so presumptuous are wicked men; so merciful and long-suffering Christ, who well knowing Judas from the beginning, yet permitted him to communicate with him, and his holy Apostles: yea, says Augustine ep. 163. Eleusio & Felici, he suffered his betrayer, (who had already received his price) to remain amongst the innocent, usque ad ultimum pacis osculum; which (had there been any prejudice to the holy, by his society,) he would never have permitted.

V. 21. {one of you shall betray me} Seeing the impudence of Judas; who having conspired with his enemies, and contracted for the price of his blood, yet dared boldly present himself to this holy sacrament, he thought good to forewarn his disciples, by discovering the traitor; that by striking a terror into his conscience, he might lead him to repentance, or leave him inexcusable to the severity of God’s justice; one of you my disciples; this was to render, and declare the treason the more detestable; he could have named him at the first; but thus he revealed the treason, and concealed the traitor, until his incorrigible impudence enforced a detection of the person also.

V. 22. {they were exceeding sorrowful} That he must die now, that by treason, that by one of them, none but Judas knowing who the traitor was.

{every one of them to say} Or, said each one of them, verse 74.

{is it I?} Every one fearing, that himself might be within the compass of others’ suspicion: and desirous that Christ pronouncing for him, might before the rest of the disciples, acquit him of their jealousy.

V. 23. {he that dippeth} Or has dipped, Psalm 41.9. one of them that now eats with me, as Mark 14.20. Luke 22.21.

V. 24. {The Son of man goeth} Out of this world, or he shall be put to death.

{as it is written of him} His death with the remarkable circumstances thereof, and the means, by treason, was all foretold by the former Prophets, Luke 24.26, 44. Isaiah 53.4, 5, 7, 9, 12. Psal. 41.9.

{but woe unto that man} He cannot hurt me, but he will make himself eternally unhappy.

{good for that man} God will glorify his justice in punishing him, but it had been better for himself, that he had never had any being.

V. 25. {which betrayed him} Judas who awhile after betrayed him, and was now plotting it, verse 16.

{thou hast said} You have said the truth: compare verse 64. with Mark 14.62.

V. 26. {as they were eating} Before they removed from the table: for it is not likely, that Christ would mix the Lord’s Supper with the Passover: and it is said Luke 22.20. 1 Cor. 11.25. of the cup, that he took it after supper, that is, after the Paschal supper.

{Jesus took bread} 1 Cor. 11.23, 24.

{blessed it} Many Greek copies have εὐχαριστήσας, giving thanks. Christ minding forthwith to fulfill the promises of the Old Testament, institutes a new covenant; with new signs; and consecrates them with prayer to God, consisting, partly of praise and thanksgiving to God his Father, verse 27. and partly of petition for a blessing upon the elements, as Luke 9.16. and yet, the bread and wine are changed, not in nature, but in use: for they become undoubted tokens of Christ’s body and blood, by his own institution, that faith may find what to lay hold on, both in the word, and in the elements.

{this is my body} Either by a trope called metonymia, one name is put for another; the bread is called Christ’s body, because it is a sign thereof: or by a figurative enunciation, the bread is said to be his body, because it represents his body, truly and properly so termed; as the rock is said to have been Christ, because it represented Christ, 1 Cor. 10.4. both in effect come to one, the phrase being Sacramental, and of common use in speech of signs and resemblances, either sacred, or other: Gen. 17.13. and 40.18. and 41.26, 27. Exod. 12.11. Matth. 13.38. Revel. 17.9, 12, 15, 18. See on Luke 22.19.

V. 27. {the cup} To wit, with the wine in it, verse 29.

{gave thanks} As verse 26. the prayer which then he used, consisted, as before, of two parts; it is called sometimes by the name of the one part, a thanksgiving; as here; sometimes by the name of the other part, a blessing, as 1 Cor. 10.16.

{drink ye all of it} They then which take away the Cup from the people, do not according to Christ’s institution of the sacrament, to be received of all in both kinds, which they then strictly observed.

V. 28. {this is my blood} The wine in this cup is a seal of the covenant ratified in my blood, which shall be shed shortly, to procure new legacies for many. See Exod. 24.8. See here verse 26.

{of the new Testament} Whereby the inheritance of eternal life is given as a legacy to all true believers, or of the new covenant.

{which is shed} That shall shortly be shed, for his blood was not yet shed. See the like phrase, chap. 3.10. See on Luke 22.20.

{for many} Nor for you alone, but for many others. See John 17.20.

{for the remission of sins} To satisfy God’s justice for their sins, that in mercy, through the merits of Christ he may forgive them, who could make no satisfaction for themselves, Rom. 3.25, 26. Ephes. 1.7.

V. 29. {I will not drink henceforth} This is the last solemn 69meal, or feast, that I shall make with you on earth: but I shall converse with you after my resurrection for a time, and to all eternity in a new spiritual way, in heaven.

{till I drink it new} In a new kind, after my resurrection: the main thing here intended, is an expression of the heavenly joy.

V. 30. {an hymn} Or Psalm: when they had made an end of their other solemn singing; which, some think, was of these six Psalms, Psalms, Psal. 112. and 113. and 114. and 115. and 116. and 117. it may be, some other.

{to the mount} Towards it; for Gethsemane lay between the brook Kidron, and mount Olivet.

V. 31. {Then} About that time; for the words immediately following seem by Luke and John to be spoken in the house.

{all ye} Mark 14.27. John 16.32. my disciples who hitherto, without scandal adhered to me, professed and preached the Gospel, as on occasion I commanded, doing great works in my name, yet now you will be offended because of me, and those things which you shall see me suffering: you will forsake me, and fly for fear, and diffidence in that I have told you concerning my resurrection from the dead.

{shall be offended} See on chap. 11.6.

{for it is written} That shall not fail which is written of me: it was such a speech, as may be proverbially used: when the shepherd is smitten, the sheep are scattered.

{I will smite the shepherd} Zech. 13.7. Christ here (as John 10.) compares himself to a shepherd, in whose passion the disciples should be scattered for fear.

V. 32. {I will go before you} This he says to comfort them; his smiting should be but for a short time; but he should quickly go before them again, like a shepherd before his flock, Mark 14.28. and 16.7.

V. 33. {yet will I never be offended} Peter trusted overmuch in his own strength, which is a dangerous confidence.

V. 34. {before the cock crow} John 13.38. his morning crow to break of day, Mark 13.35. or crow thrice, as Mark 14.30. for Peter denied him once before the first cock-crowing, and thrice before the second, Mark 14.68, 72.

{thou shalt deny me} You that are now more forward in promising, than the rest, shall yet not only be offended at me, but also utterly deny me, that ever you knew me.

V. 35. {Though I should die with thee} Peter meant no less: but was not yet well acquainted with his own infirmity.

{Likewise also said all the disciples} Lest they should seem inferior to Peter in love and duty, in affection or fidelity: they equal him in words, though not altogether in their failing: they were all warned as well as Peter, in the general of their being scattered, yet were thus confident; therefore Christ leaves them to the experience of their own disability.

V. 36. {then cometh Jesus} Mark 14.32. Luke 22.39.

{Gethsemane} The valley of fatness, near mount Olivet; like that, by Lebanon, Isaiah 28.1, 4. or an oil-press, as some interpret the name; or the pasture of butter, as others; howsoever the name seems to import a rich and fat soil. See Genes. 27.28, 29. Christ is not taken in the city, lest the people should rescue him: not in the daytime; but in the night, and in a solitary place, to which he was retired.

{sit ye here} See the like, Gen. 22.5.

V. 37. {Peter and the two sons of Zebedee} who had been in private with him, to see his divine power and glory, (to arm them against any scandal to be taken at his sufferings) to wit, at the raising of Jairus’ daughter from the dead, chap. 9. and in his transfiguration on the mount, chap. 17.

{very heavy} This shows the truth of his human nature; in that he feared death, and felt so much sorrow at the approach thereof; but the reason chiefly was, because it brought with it a deep sense of his Father’s wrath, against sin, and sinners; for whom he was now to suffer, and become a ransom.

V. 38. {My soul is exceeding sorrowful} Thus he expresses the grievousness of his approaching passion for sinners, in whose place he stood a surety, that they might afterward resent his admirable love to the elect, and preach the same to the edifying of others: as also to stir them up to an holy sympathy.

{and watch with me} He says not, watch and pray for me, as if he had need of their prayers, or mediation; but to express a common danger (whereof he had warned them verse 31.) lest themselves should enter into temptation, which he saw now imminent over them.

V. 39. {fell on his face} Mark says, he prostrated himself, in effect it is the same; Luke says, he kneeled on the earth, it may be so first, and after prostrated; all is to express a vehement and ardent humility in prayer; for which the most humble posture is best, as to acknowledge God, the Lord of body and soul; so is it the more apt to stir up ourselves and others to fervency of spirit, which is the life of prayer: Look on Jesus in this posture, you unreverend professors of faith in him; how wretched an impudence do you express, while with unbended knees, and zealless hearts, you petition him, now sitting at the right hand and glory of God the Father, carelessly sitting? The Lord Jesus in the days of his flesh kneeled, and prostrated himself on the earth, and are you too good to bend the knee to him in prayer, who descended so low to save you?

{let this cup pass from me} A kind of expression which the Hebrews used, to signify God’s wrath, and man’s afflictions in the execution thereof, under the similitude of a cup. See chap. 20.22. See on Luke 22.42. he says, if it be possible; that is, as Augustine lib. 3. de Consens. Evang. c. 4. interprets; if it be your holy will: the same epist. 121. Probae notes; that God gives to some in anger, and denies others in mercy: he gave the Israelites quails, Numb. 11. he gave the devil that which he desired and begged, leave to enter into the swine (Luke 8.32.) These things are written, lest any should think highly of himself, that he is heard, in that which it had been good for him not to have obtained: and lest any should deject himself, or despair of God’s mercy, if he be not heard in something which he petitions for; quo accipiendo affligatur atrocius vel à prosperitate corrumpatur, penitus evertatur, ib. c. 14. in receiving whereof he should be more heavily afflicted, or (corrupted by prosperity) quite overthrown: we know not what to pray as we ought. Rom. 8.26. the safest way is to learn of our Savior, not as I will, but as thou wilt: not what I would in my human infirmity, but what you will, and know best in your divine will, and wisdom.

V. 40. {findeth them asleep} Here is an example of man’s infirmity, in duties most important; specially in sorrow, or any other vehement perturbation of mind. See on Luke 22.45.

{and said unto Peter} Who had promised and protested so much before: with him he reproves the rest: to show the most confident, how unable they are, of themselves, to resist temptation; and consequently, what need they have to watch and pray.

{one hour} If you cannot watch with me one hour, how much less would you be able (as you professed) to suffer death for, or with me?

V. 41. {Watch and pray} See chap. 24.42. This watchfulness is not so much from sleep, as carnal security; but now he bids them take heed of both these; neither is it enough to watch to discover the dangerous approaches of the enemy, but we must also implore the merciful assistance of the Lord, that we may be able to withstand.

{that ye enter not into temptation} That you be not tempted: because they were drowsy in his great conflict, he awakens them to a sense of their own hazard: as if he had said, except you watch and pray (however confident you are of your own strength) a fearful storm of temptations will endanger your faith: this is that he said to Peter, Satan hath desired to winnow you. Luke 22.31. therefore Peter afterwards, thus endeavored to strengthen his brethren: be sober and watch, &c. 1 Pet. 5.8. he says not you shall be overcome; but shows the means by them to be used, that they may not be overcome, which is not in their own strength, but God’s assistance.

{the spirit indeed is willing} You have through God’s grace, a good will; but the corruption of flesh and blood much hinders; by spirit, he means that affection which was guided by the holy Ghost, the regenerate part: by flesh, he means the remainder of corrupted nature: he remembers them of the one, lest they should despair; and of the other, lest they should presume on their own ability, and so be overcome in their security; these two Paul expresses. Rom. 7.18, 23.

V. 42. {If this cup} Since this cup may not be avoided. See on verse 39.

{thy will be done} This is the voice of one resting on God’s will. See chap. 6.10. Acts 21.14. Thus Christ taught us, both by precept and example, to submit our wills and desires, to God’s good pleasure: this he says, not that his will differed, or was contrary to the will of his Father, for as Gregor. Nazianzen says, orat. 36. ὡς μία θεότης, οὕτω ἡ βούλησις, as the Godhead is one, so also is the will of God; but for that the will of the assumed nature was subject to human infirmity, without sin; which therefore (even in that it would not have suffered, as man) yet submitted itself to the will of God, by that abundance of the spirit which dwelt in him bodily. Colos. 2.9. whereby he also obeyed to the death. Phil. 2.8. willingly: for, as Prosper notes (sentent. ex Augustino) nemo invitus bene facit, etiam si bonum est quod facit: no man unwillingly does well, though that be good which he does.

V. 43. {and found them asleep again} Being oppressed with sorrow, as Luke expresses it: this shows the necessity we have to watch and pray, seeing our very dangers make us dull and unmindful to call on God: so both in joy and sorrow, Satan lays his snares: so frail are we after many warnings, in the midst of greatest hazards we are apt to forget ourselves.

V. 44. {prayed the third time} As 2 Cor. 12.8. Leaving us an example of perseverance in prayer.

{saying the same words} Which yet, nothing detracted either from the substance, or efficacy of his prayer: this was no vain repetition (which he forbade, Chap. 6.7.) but an invincible, and unwearied fervency of spirit. See Luke 22.44.

V. 45. {Sleep on now} Infirm flesh and blood is still like itself, hardly amended by any admonitions: therefore he tells them, you may sleep now; or you will have little list to sleep anon, whether I awake you or no, your enemies will awake you: though my admonitions have not yet: this is God’s usual method, where words prevail not, afflictions must.

{into the hands of sinners} To the power of the Roman soldiers. See Acts 2.23. Gal. 2.15. So God still afflicts and corrects his children by the wicked; yea, and by Satan himself. Rev. 2.10.

V. 46. {Rise, let us be gone} Let us go meet them: Christ offered himself willingly to be taken, that in suffering willingly, he might make satisfaction for the willful fall of man: this shows the effect of his prayers, and a new supply of strength, and his victory over that fear and infirmity of flesh and blood, with which he had wrestled; he now willingly meeting with his enemies, and his passion, and offering up himself a voluntary oblation (as was prefigured. Exod. 35.5, 21, 29.) so says he, not let us fly, but let us go hence. John 14.31. that is, to meet with the armed band, which he knew were then coming to take him.

V. 47. {While he yet spake} Mark 14.43. Luke 22.47. John 18.3.

{Judas one of the twelve came} For he was their leader and captain, of those who came to take Christ, for he only of them all, knew the place which Jesus frequented, John 18.1, 2. Luke 22.47. he was awake to betray Christ, when the rest were asleep: it is the misery of secure flesh and blood; the righteous (too securely measuring others by their own shadows, and confident in the goodness of their cause) are not so vigilant for good, as the wicked are for evil: so good men sleep while thieves and murderers watch to pillage and destroy them: the willing spirit is infirm, while sleepless malice is patient of any labor or hardship to accomplish its design.

{with him a great multitude} He had the place of an Apostle, to lead men to the faith of Christ; but he leads them to destroy Christ; what is, or ever was worse, than the best things corrupted? you see whose disciples they are, who lead multitudes, against Christ and his truth.

{with swords and staves} To take him by force, as they used to apprehend malefactors, verse 55. and to keep him from rescue.

V. 48. {gave them a sign} Because many of them knew him not, and others might be mistaken in the night.

{whomsoever I shall kiss} In effect he says, whomsoever I shall familiarly salute: for in such salutes, they were wont to kiss. 1 Sam. 10.1. & 20.41. 2 Sam. 14.33. & 15.5. & 19.39. Exod. 18.7. Acts 20.37. 2 Sam. 20.9. Luke 7.45. Rom. 16. 1 Cor. 16.20. 1 Thess. 5.26. 1 Pet. 5.14. So that Judas is not said to have named him, but to give a sign of friendship, that he might under that semblance play the traitor; how vainly impudent are sinners, hoping to impose on God? Jesus foresaw all this, and discovered it.

V. 49. {haile Master} χαῖρε ῥαββί; it was an usual form of salutation which the Hebrews expressed by שלום לך shalom lecha or שלום לך shalom lach. Jud. 6.23. & 19.20. 1 Sam. 25.6. 1 Chron. 12.18. Exod. 18.7. they asked each other לשלום to peace, or of peace, and each other’s welfare; the 70. give it καὶ ἠσπάσαντο ἀλλήλους; they saluted each other: the Greek, here translated to the letter, signifies rejoyce: which the Latins interpret, salve, as we say, God save you; so this traitor, in words wishes Christ’s prosperity, joy, and safety, as in general, so possibly he would be understood concerning the present danger of his enemies; as if he had been none of their company: so impudent is he, that he blushes not to lie against so evident a truth; of him may be said that is written, Psal. 55.21. The words of his mouth were smoother than butter, but war was in his heart—and he calls him Master, whose Majesty he not only acknowledges not, but openly contemns, by leading up an armed company to apprehend him as a malefactor.

V. 50. {Friend wherefore art thou come?} He upbraids not his perfidiousness, but with all mildness invites him to repentance: thus styling him, he says not what he was, but what he should have been; or what he seemed, but was not: nor asks he the cause of his coming, as not knowing it, for he had before detected him; but as openly reproving him; as if he had said, you have confederated with my enemies to destroy me; you have forsaken my service, and the fellowship of these my Disciples; wherefore come you to us again? what have you to do here? by these like questions, he would recall the traitor to confer with his own conscience: I know you well, and your intention; consider, and be ashamed of your treason, by so much more detestable, by how much more veiled with semblance of love.

{laid hands on Jesus} God so permitting, that thereby the work of our redemption might be accomplished in his death and passion: he is taken, that we may be delivered.

V. 51. {One of them} Namely Peter; and the servant’s name was Malchus, whose right ear was cut off. Joh. 18.10.

{drew his sword} Misunderstanding Christ’s words, Luke 22.36, 38.

V. 52. {Put up again thy sword} You are no Magistrate to right me, nor am I to be defended by the sword, who could have obtained twelve legions, an army of Angels to fight for me and rescue me, verse 53. but he came into the world not to fight, but to die for sinners, if Christ would not have Peter, being a private man, strike with a sword in defense of his own sacred person wronged and so highly injured, what do they who use the sword in unjust quarrels, and without just calling?

{for all they} Gen. 9.6. Rev. 13.10. He means all they who kill, being not called thereto by the ordinance of God, either by a general warrant, as the Magistrate; or some special command from God, as 2 Kings 9.7. all shall perish who smite for private revenge: he speaks not of the public Magistrate, who bears not the sword in vain; nor does he so stint the punishment of murderers to the sword, as if none perished otherwise: the main is to show, that God, who has determined to maintain human societies, will commonly make them exemplary in this life, who are destructive to others: rarely does a murderer go unpunished here. See Psal. 55.23.

V. 53. {Thinkest thou} This is the second reason whereby Christ represses Peter’s endeavor so to defend him: he had no need of man’s defense, who was now to die for man’s redemption: cannot I destroy my enemies by my word which gave them life? have I not innumerable companies of Angels ready to defend me, if I would give them commission so to do? See Augustin. Honorat. epist. 120. c. 11.

{twelve legions} The Roman army consisted ordinarily of twelve legions: such an army of Angels could Christ have had: or it is a definite number for an indefinite; more than twelve, imports an infinite number. See Dan. 7.10. 2 Kings 19.35. Isa. 37.36. he here opposes Angels, to men; many to few; heavenly to earthly; the invincible to the infirm; where these charge, an host is not able to invest one of them. See on Luke 8.30.

V. 54. {But how then} The reason why I do not now pray to God for Angels to defend me, is because the Scripture has foretold my death for man’s salvation; not that I doubt of speeding, were it necessary, and according to my Father’s will.

{that thus it must be} Isaiah 53.10. As some say, necessitate consequentiae, non consequentis, in necessity of consequence (in reason; because God is true) not of the consequent (in fact because God is just, and his prescience according to which he revealed this in Scripture, nihil ponit in esse: his foreseeing of sin, is no cause thereof) for the Jews who thus apprehend, and crucify Christ, are not hereby excused; which they must have been, had that they did been of simple, inevitable, necessity, not voluntary: there is no necessity to sin, nor sin where there is an absolute necessity: for God cannot be the author of any sin: as there is no sin in him, so neither is there any of him. Fulgent. See Luke 24.26, 44.

V. 55. {Are ye come out} He expostulates with them, who came with so much warlike provision against him; what need you arm so many against one unarmed man? wickedness is ever cowardly and diffident.

{as against a thief} See on verse 47. as if so be you were to apprehend a thief, or some desperate malefactor, who knowing his offense to be capital and unpardonable, would rather fight desperately, than yield himself to the hand of justice.

V. 56. {That the Scriptures} Lam. 4.20. And all the rest which foretold of Christ’s sufferings.

{Then all his disciples forsook him} As he had foretold, verse 31.

V. 57. {And they that} See on John 18.2. Mark 14.54.

{to Caiaphas} After that he had been brought to Annas. See on John 18.13. and on Luke 22.60.

V. 58. {But Peter followed him} This is set down to make way to the story of Peter’s denying him. verse 69. &c.

{afar off} As one not belonging to him. Here was fear so mixed with love, that follow he would, but not so near as to come into evident danger, if they should apprehend him also as one of Jesus’ disciples.

{unto the high-priests palace} the high-priest’s house is also mentioned, as verse 3. to the evidence of the history. Palaces are houses of Princes; such were the high-priests for their authority and dignity among the people of Israel. How Peter was admitted into this place, we read John 18.15. at first as a stranger there, he stood at the door without, until the other disciple (not John the Evangelist, as some conjecture but some other believer and secret disciple of Christ, who not being known to be such, might more safely be there) who was known to the high-priest, spoke to the keeper of the door and brought in Peter.

{sate with the servants} who waited there to attend their masters coming out of the inward place, where they were busy in examining Jesus; they had dismissed the Roman soldiers 71when they had brought Jesus bound to the High Priest, and now it seems their own servants waited on them in the night; Peter puts himself into their company, that he might (as it is probable he hoped) without suspect hear and see the event, what they would do to Jesus; if he were put to death, that he might shift away; if he were only scourged and so dismissed, then he would be ready at hand to attend him: or however, if Jesus by his Divine power should deliver himself, Peter might suppose, that he would also deliver him from danger. Now it is probable, that Peter did not thus far engage himself out of any vain curiosity, but out of love and zeal to the person, and safety of his Master, yet was it incautiously done to put himself into the way of such dangerous temptation whereof Christ had before warned him and the rest, verse 31, 34. all ye shall be offended, because of me this night, &c. and to confident Peter he said, this night before the Cock crow, thou shalt deny me thrice.

V. 59. {Sought false witness} They were all resolved to destroy Christ, and therefore regard neither equity nor truth; but lay hold of the most impious means to compass their design: what greater injustice, than for Judges to suborn false witnesses? malice is ever diligent, but commonly unjust.

V. 60. {Yet found they none} That could accuse him of any evil; or whose witness agreed, Mark 14.56. and therefore could they not legally condemn him. See Deut. 17.6. Thus God did every way show forth his Son’s innocence; that it might appear, that he died not for himself, but us.

{two false witnesses} For one would not serve, Deut. 19.15. they, are called false witnesses, for depraving, and misreporting Christ’s words and meaning.

V. 61. {This fellow} οὗτος; This man. See on Chapter 12.24.

{I am able to destroy} Though that had been true if he had said it, it was false that he did say so; justly might he say, every day they wrest my words; all their thoughts are against me for evil, Psal. 56.5. he spoke concerning the Temple of his body, which when they should destroy, he would raise it up in three days John 2.16. they to render him odious to the people, (overmuch addicted to, and trusting in the dignity of their Temple) testify that he said, that he would raise up the material Temple in three days: we need not wonder that so many false, and injurious constructions are made of our words; thus they used Christ who could not err.

V. 62. {Answerest thou nothing} Seeing their depositions insufficient, he endeavors to draw something from Christ himself.

V. 63. {But Jesus held his peace} Seeing it was to no end to speak, the sentence being given, before any witness was examined.

{I adjure thee} So 1 Kings, 22.16. ἐξορκίζω; the meaning is, upon your oath, and by the authority of a Judge; in the Name of God, I command you: In the Primitive Church, they were called Exorcists, who having the gift of Miracles, cast out Devils, by calling on the Name of Christ. See on Acts 19.13.

{that thou tell us whether thou be the Christ} This he asks, not intending to believe the Truth, but to destroy Christ; thinking hereby to ensnare him, if he confessed it, as a blasphemer; if he denied it, as an impostor, and deceiver of the people.

V. 64. {Thou hast said} See on chap. 27.11. It is an ingenuous confession of Truth, which Mark more expressly histories; he said I am.

{nevertheless} Or furthermore.

{I say unto you} I tell you, though you will not believe what I now say; but hereafter shall, when you see it come to pass.

{hereafter ye shall see} Chapter 16.27. At my second coming; lest they should conclude, that Christ could not be the Son of God, whom they had convented before them, and bound as a malefactor; he who could have converted them by more evident arguments (the time of his birth; the Scepter departed from Judah, the place, Bethlehem; the lineage, or the seed of David, the manner, of a Virgin; by his Doctrine, which he preached to the poor; by his miracles, &c. would propose (for present) two more obscure Arguments: one from his sitting at God’s right hand, which they should once see: the other from his coming in the Clouds of heaven, to judgment: as if he said, you cannot deny him to be the Messiah and Son of the living God whom you shall see coming to judge you, whom you shall see sitting at God’s right hand: I tell you this now, to leave you unexcusable then, if you will not now believe.

{at the right hand of power} In the highest honor with God. Luke 22.69. of the power of God, that is, of the divine Majesty, Hebr. 1.3. & 8.1. or of God Almighty, Mark 16.19. Acts 7.55. Rom. 8.34. Ephes. 1.20. Coloss. 3.1.

{in the clouds of heaven} See on Chap. 24.30.

V. 65. {The high priest rent his clothes} As if his heart were ready to break, for zeal to God’s Honor: so the Jews used to do at blasphemy. 2 Kings 18.37. & 19.1. So the ancient heathens also did in their mourning.

{what further need have we of witnesses?} To prove that this man ought to die. He pretended that Christ blasphemed, in saying, that they should see him sitting on God’s right hand, and coming in the Clouds of Heaven; which because they all heard, he takes it for granted, that they needed no other witness to condemn him (as worthy by their Law to die) but his own public confession, which they judged blasphemy.

V. 66. {What think ye?} What punishment do you think him worthy of? he would have Jesus condemned by a common consent, and sentence of all: and asks that which he full well knew; for they had already condemned him before his trial, and resolved to destroy him, whatsoever he should or could allege in his own just defense. Sinners would have all share with them in their sin, hoping to find some patronage in multitudes with them consenting in wickedness.

V. 67. {Then did they spit in his face} A token of contempt and abhorring, Numbers 12.14. Isai. 50.6. See also Deut. 25.9. Job 30.10. Luke 18.32.

{and buffeted him} Isaia. 50.6.

{palms of their hands} See Chap. 5.39. Mark 14.65. John 18.22. and 19.3. The word in the Greek, is, ἐῤῥάπισαν, which signifies to beat with rods, (as also does ῥαβδίζω) with staff or club, Acts 16.22. we in a more general expression, give ῥαβδίζειν, to beat or smite; as also does the Syriac here מחין הוו לה machin havu leh, caedebant eum, they beat or struck him: which Mark 14.65. gives by κολαφίζειν, to buffet him: ’tis most likely they did both buffet and switch him, for Mark uses both these words.

V. 68. {Prophesy unto us} This they required after they had covered his face, Mark 14.65. as if they had said, by this we will try you; if you are so much as a Prophet, tell us now, who smote you?

V. 69. {Now Peter} Mark 14.66. Luke 22.55. John 18.25. After that the Evangelist had showed what hitherto became of Christ; he inserts the relation of that which befell Peter, and was done by him, of whose entrance into the High Priest’s house, he spoke before, verse 58. in all which we have an eminent example of the best men’s infirmity (a grave document of humility, vigilance and cautiousness to all, that they beware they fall not) as also of God’s infinite mercy to the penitent, to the comfort of wounded Consciences, in that he gives repentance, and forgives the penitent.

{sate without in the Palace} Remote from the Consistory of the High Priest; but some think in the same room, because he went out after, verse 71. but so might he do from the common Hall, where the servants and multitude were. This word ἔξω, without, must not here be understood of some place out of the House, but to import that he was not in the upper or inward part thereof, where Caiaphas and his assistants were examining Jesus, but in an inferior part of the House, he was, ἐν τῇ αὐλῇ κάτω, Mark 14.66. beneath in the Palace, Luke 22.55. we give the same word in the Hall; in the midst whereof, they had kindled a fire, at which Peter sat and warmed himself among the company.

{Jesus of Galilee} Either for distinction sake, because there were many of that name, Acts 13.6. Col. 4.10. or in way of contempt. See John 7.50.

V. 70. {I know not what thou sayest} I neither know him, nor well understand what you mean hereby. He answers not directly to the Damsel’s objection, I was not with him; unwilling to deny Christ, and not willing to come into danger, he dissembled: seldom is the Truth of most high concernment confessed before the wicked, without great danger, but never is Christ denied without the greatest.

V. 71. {This fellow} οὗτος, this Man. See on Chapter, 12.14.

V. 72. {I doe not know the Man} Now he more plainly denied Christ, than Verse 69. sins have speedy growths.

V. 73. {Thy speech bewrayeth thee} Coming nearer to the Syriac and Samaritan Dialect, than that of Jerusalem. See Judges 12.6.

V. 74. {Then began he to curse} Mark by what degrees sin springs up, if once admitted to root: First, he denies his Master: then forswears him: Thirdly, curses himself, if he knew him; or imprecates some fearful mischief to come upon himself, if he knew him: See here the wretched fruit of confidence in ourselves: it is a sad document hence to be learned; let him that thinketh he stands, take heed lest he fall.

V. 75. {And Peter remembered} Put in mind of Christ’s words, by the crowing of the Cock; and Christ’s looking back upon him, Luke 22.61.

{before the cock crow} See on verse 34.

{he went out} Either lest he should be endangered by discovery, or tempted again, or that he might weep privately. See Genesis 43.29. passionate grief loves solitude;

{and wept bitterly} The falls of God’s servants humble them, and cause in them a godly sorrow to repentance, never to be repented of, and self-loathing for their doing that which displeases God. See Ezekiel 6.9. See on Luke 22.62. So the sins of the regenerate, as those Canaanites, which should have been utterly destroyed by Israel; which not being done, they prove, as Joshua said, snares and traps unto us, scourges in our sides, and thorns in our eyes, Joshua 23.13. but though we cannot so overcome them in this frail state of mortality, yet by God’s mercy, humbling us by them, and giving us repentance for them, they are as those Gibeonites, Josh. 9.23. put under tribute, and made hewers of wood, and drawers of water for the House of God; that is, full of zeal and matter of repentance to salvation, 2 Cor. 7.11. so Peter wept bitterly, and was after more zealous, even to death.

CHAPTER 27

Verse 1. {When the morning was come} As soon as it was day, Luke 22.66. they so much desired Christ’s death, that they could not sleep that night. Chapter 26.47. See Prov. 4.16. malice is vigilant as the Devil, and industrious to do mischief.

{all the chief Priests} Mark 15.1. Luke 22.66. John 18.28. By all the chief Priests, understand the High Priest, his surrogate, and those of the Sanhedrim: where the High Priest and his Sagan, or second High Priest sat chief. See 2 King. 23.4. for though the High Priest did not always sit in that Court in person, yet in matters relating to the Civil and Ecclesiastical interest (as they would have this cause of Christ to do) wherein both Consistories assembled, (as here, all the chief Priests and Elders of the people tooke counsell against Jesus) there it is most likely that the High Priest and his Counsel, would meet with the civil Consistory of seventy Judges: it is Satan’s mischievous policy to unite conspirators against Christ, so, as that none of them will be missing to an impious convention and enterprise, whereas the same finds his chief advantage against Truth by dividing the Professors thereof, or by making them cold, and secure on the goodness of their cause.

{tooke counsell} Assembled themselves to advise.

{to put him to death} They blasphemously accused him of blasphemy: (it is usual for the wicked to cast their own faults upon the guiltless) but fearing that Pilate would not put him to death for that, and themselves had no power (John 18.31.) they now resolve to endite him of treason and sedition, as appears in the charge, John 19.12.

V. 2. {When they had bound him} They put on him all appearances of a malefactor: so they lead the Holy Jesus bound to Pilate; the Lord of Life, to be tried as a Delinquent, for his life.

{delivered him to Pilate} That they might destroy him by the abused hand of justice: for to have done it privily, would have been infamous and dangerous to the actors as murder uses to be: and in a tumultuous way, would have been apparently dangerous to the liberties of the City, and privileges of State. See Luke 24.20. But God in his incomprehensible wisdom, and love to mankind, had appointed, that for the work of our redemption, he should die that death, which was then most infamous; that thereby he might descend as low by humility, and dishonor, shame and infamy for man’s repair, as man’s ambition had aimed high to his own ruin, and destruction: there man affected to be as God: here Christ God and Man, suffers the worst of men.

V. 3. {When he saw that he was condemned} By the Consistory of the Priests, whose Sentence he now thought would take effect; which it may be, fell out besides his expectation, who possibly might dream that his Master would now have escaped their hands by Miracle, as at other times he had done, Luke 4.29, 30. John 10.39. and 8.59.

{repented himself} Was sorry that he had done it; this was not any effect of Faith, or love to God, such as is a condition of pardon, Acts 2.38. Matth. 9.13. Mark 1.4. Luke 24.47. Acts 11.18. 2 Corinth. 7.9. 2 Pet. 3.9. but of desperate and impatient sorrow, proceeding of self-love, and fear of that which his conscience told him, he must suffer; not that he had offended God, or could hope and truly believe in his mercy: I believe (says Ambros. l. 2. de paen. c. 5. if that Book be his) that even Judas might not have been excluded from pardon, by so great mercy of God, si paenitentiam non apud Judaeos, sed apud Christum egisset: true repentance is in hope of pardon by Christ, to turn unto God, in newness of life.

{and brought again the thirty pieces} To restore that which is unjustly taken away, is such a necessary practice, as that there can be no true repentance without it: but this restitution to the Priests, nothing advantaged Judas, who neither believed, nor turned unto the Lord: the thirty pieces, were thirty Shekels, of which, See on Nehemiah, 5.15.

V. 4. {I have sinned} Here was contrition, confession to the Priest, and as much satisfaction as Judas could make them; yet no remission: he had sinned against Christ, and the Priests could not forgive him.

{innocent blood} Thus he that betrayed him, acknowledged his innocence; which serves to acquit Jesus, and to condemn Judas: he confessed, quasi evitasse sit paenam, praevenisse sententiam. Cypr. lib. 2. Ep. 8. as if to prevent the sentence, were to avoid the punishment; he says innocent blood, that is an innocent man: thus God would wound the consciences, both of Judas and the impious high Priests.

{what is that to us?} Such is their hardness of heart; they could not say he was guilty of any thing, wherewith they could charge him, (though they who gave money to betray him, would have the world believe, that they were guiltless) they lay all on Judas; yet they still proceed to kill the Lord of Life.

{see thou to that} Thus audaciously do they transmit their sin to others, and in their hardness of Heart and impenitence desist not from acting what they knew they had wickedly designed; but against their own Consciences, precipitately go on.

V. 5. {He cast down the pieces} To show his utter dislike of his own fact; perhaps to persuade them to desist, and not to present him to Pilate to be condemned.

{in the Temple} In the place where the Elders used to sit.

{and departed} Acts 1.18. Finding no comfort among these betrayers of souls.

{and hanged himself} The word here used, is ἀπήγξατο, from whence, a learned Author starts this useless Paradox, that Judas died of melancholy, or suffocation by some such humor, for which many things are alleged to very little purpose; and were it not to as little, to be expensive of time and paper in refutation, the invalidity of the Arguments, on which it seems grounded, might easily be showed. Suidas renders the word, ἀπήγξατο by βρόχον ἧψε; his Interpreter Aemilius Portus; thus, laqueum nexuit quo se strangulavit, strangulatus est, laqueo vitam finivit; the value of ἄγχω, ἄγχομαι, ἀπάγχω, ἀπάγχομαι, in the proper and common uses easily appears in every Lexicon; and sufficiently may in the ordinary acceptation of these words by several Authors: So that where Physicians use them to express suffocation by Melancholy, &c. they translate them from their proper sense, to a figurative: concerning the Syriac word חנק by him cited: the learned in that tongue give it, suffocavit strangulavit suspendit, in its proper sense, metaphorically it also signifies molestia affecit, v. Shind. Pentagl. citing this very place in the Syriac חנק נפשה translates it strangulavit seipsum. So also that 2 Sam. 17.23. & praecipit super domum suam ויחנק Targ. ואתחנק & strangulavit se. So translates the Arab. here, & abiit & suspendit se, and he went and hanged himself. So Beza on Act. 1. says, it properly signifies to strangle, which he interprets constrictâ gulâ necare: that Judas and Ahithophel hanged themselves the ancient Fathers generally affirm from this Scripture, &c. He that betrayed our Savior, now condemns himself to Hell, Acts 1.24. not enduring to see his Master suffer, in whom he could not believe unto salvation: it is a miserable sanctuary against sorrow, which the desperate self-murderers find in death.

V. 6. {It is not lawful, &c.} To put them into the Treasury of the Temple: the hire of a whore might not be brought into it. Whence some observe, that no proceed of sin against the Moral Law, or the Ceremonial; was to be brought into their Treasury, but rather to be held execrable, and an abomination to the Lord, who required his Sanctuary to be reverenced, Levit. 19.30. See Deut. 23.18.

{the price of blood} They were not afraid to give money to shed blood, but to put it into the treasury afterward: they feared to defile their treasury, but not their souls. Hypocrites strain at gnats, and swallow camels, chap. 23.24.

V. 7. {the Potters field} The best whereof was taken off for the Potters’ use: thus even the wicked, unwittingly, and oftentimes unwillingly fulfill that Truth of God, which the Prophets have foretold.

{to bury strangers in} Men of another Religion, with whom the Jews would not be joined, no not in the grave; or possibly to bury those of their own Religion and Tribes, who coming out of other Nations to Jerusalem, died there, the price of Christ’s blood purchased a place of rest for us Gentiles, who were strangers and aliens to the Commonwealth of Israel, Ephesians 2.12. See Augustine To. 4. de consens. evang. l. 3. cap. 7. fine. where he excellently opens the mystery concerning those that sleep in Christ.

V. 8. {The field of blood} Acts 1.19. See note ib.

{unto this day} It had a name from this occasion, so it kept it, till this Gospel was written: Hereby God would have the death of his Son, and their ungrateful wickedness remembered.

V. 9. {Then was fulfilled} When the Priest bought the Potters’ field, 73with the thirty pieces of silver, which Judas had received for betraying Christ, and restored unto them again.

{by Jeremiah the Prophet} Seeing this prophecy is read in Zachariah, it may be it was delivered at first by Jeremiah, and after written by Zachariah, who in many things imitates him, hence the Hebrews say, the spirit of Jeremiah was in Zachariah: or it might be partly out of Jeremiah, and partly out of Zachariah; for Jeremiah also bought a field. Chap. 32. or Zachariah might (as many other) have two names.

{and they took} Zach. 11.13. The Evangelist does not follow the very words of the Prophet, but the meaning, and shows how this prophecy was fulfilled.

{the price of him that was valued} He was sold, and that at a small price, but ἐξαγοράζει κόσμον, he redeemed the world, with the great price of his sacred blood. See Greg. Nazianz. Orat. 35.