Christ commissions them to A.M. 4033. CCII. 1. a manded you: preach the gospel to all nations. 20 Teaching them to observe all you alway, even unto the end of the A. M. 4033. An. Olymp. things whatsoever I have com-world. c Amen. band, lo, I am with ST. MATTHEW. C A. D. 29. An. Olymp. CCII. 1. 2 John 14. 14-18. Acts 2. 42. 1 Tim. 6. 14. b Ch. 13. 39-49. & 24. 3. 2 Tim. 2. 2.- 1 Cor. 14. 16. enough to suppose they should wish to get their children incorporated with the visible church of Christ; especially if, as many pious and learned men have believed, baptism succeeded to circumcision, which I think has never yet been disproved The Apostles knew well, that the Jews not only circumcised the children of proselytes, but also baptized them; and as they now received a commission to teach and proselyte all the nations, and baptize them in the name of the Holy Trinity, they must necessarily understand that infants were included: nor could they, the custom of their country being considered, have understood our Lord differently, unless he had, in the most express terms, said, that they were not to baptize child-|| ren, which neither he nor his Apostles ever did. And as to the objection, that the baptized were obliged to profess their faith, and that, therefore, only adults should be baptized, there is no weight at all in it; because what is spoken of such, refers to those who, only at that period of life, heard the Gospel, and were not born of parents who had been Chris- || tians; therefore they could not have been baptized into the Christian faith, for as much as no such faith was at their in fancy, preached in the world. That the children, and even infants of proselytes, were baptized among the Jews, and reputed in consequence clean, and partakers of the blessings of the Covenant, see proved at large by Wetstein, in his note on Matt. iii. 16.-See the note on chap. iii. 6. and particularly on Mark xvi. 16. In the name of the Father, &c.] Baptism, properly speaking, whether administered by dipping or sprinkling, signifies a full and eternal consecration of the person to the service and honour of that Being in whose name it is administered; but this consecration can never be made to a creature; therefore the Father, and the Son, and the Holy Spirit, are not creatures. | Again, baptism is not made in the name of a quality or attribute of the Divine Nature; therefore the Father and the Son and the Holy Spirit are not qualities or attributes of the Divine Nature. The orthodox, as they are termed, have generally considered this text a decisive proof of the doctrine of the Holy Trinity: and what else can they draw from it? Is it possible for words to convey a plainer sense than these do? And do they not direct every Reader to consider the Father, the Son, and the Holy Spirit, as three distinct Persons?" But this I can never believe." I cannot help that—you shall not be persecuted by me for differing from my opinion. I cannot go over to you: I must abide by what I believe to be the meaning of the Scriptures. Dr. Lightfoot has some good thoughts on this commission given to the Apostles: "I. Christ commands them to go and baptize the nations: but how much time was past before such a journey was taken! And when the time was now come that this work should be begun, Peter doth not enter upon it without a previous admonition given him from heaven. And this was occasioned hereby, that according to the command of Christ, the gospel was first to be preached to Judea, Samaria, and Galilee. "II. He commands them to baptize in the name of the Father, and of the Son, and of the Holy Ghost; but among the Jews they baptized only in the name of Jesus, see Acts ii. 38. and viii. 16. and xix. 5. For this reason, that thus the baptizers might assert, and the baptized confess, Jesus to be the true Messias; which was chiefly controverted by the Jews. Of the same nature is that apostolic blessing, Grace and peace from God the Father, and from our Lord Jesus Christ. Where then is the Holy Ghost? He is not excluded, however he be not named. The Jews did more easily consent to the Spirit of the Messias, which they very much celebrate, than to the person of the Messias. Above all others they deny and abjure Jesus of Nazareth. It belonged to the Apostles therefore, the more earnestly to assert Jesus (to be the Messias) by how much the more vehemently they opposed him: which being once cleared, the acknowledging of the Spirit of Christ would be introduced, without delay or scruple. Moses (in Exod. vi. 14.) going about to reckon up all the tribes of Israel, goes no further than the tribe of Levi; and takes up with that to which his business and story at that present related. In like manner the Apostles, for the present, baptize in the name of Jesus, and bless in the name of the Father and of Jesus, that thereby they might more firmly establish the doctrine of Jesus, which met with such sharp and virulent opposition; which doctrine being established among them, they would soon agree about the Holy Ghost. III. Among the Jews, the controversy was about the true Messias; among the Gentiles, about the true God. It was therefore proper among the Jews to baptize in the name of Jesus, that he might be vindicated to be the true Messias. Among the Gentiles, in the name of the Father, and of the Son, and of the Holy Ghost; that they might be hereby instructed in the doctrine of the true God.-Let this be particularly noted. "IV. The Jews baptized proselytes, into the name of the Father, that is, into the profession of God, whom they called by the name of Father. The Apostles baptize the Jews into the name of Jesus the Son, and the Gentiles into the name of the Father, and of the Son, and of the Holy Ghost. Concluding observations CHAP. XXVIII. on the Gospel of Matthew. "V. The Father hath revealed himself in the Old Covenant; || of copies; and at best, are only to be considered as the pious the Son in the New; in human flesh by his miracles, doctrine,|| wish of the writer, or of the Church, that the promises conresurrection and ascension; the Holy Ghost in his gifts and tained in the sacred volume may be accomplished. miracles. Thus the doctrine of the ever blessed Trinity grew by degrees to full maturity. For the arriving to the acknowledgement of which, it was incumbent upon all who professed the true God to be three in one, to be baptized into his name." || LIGHTFOOT'S Works, vol. II. p 274. Verse 20. Teaching them to observe all things] Men are ignorant of divine things, and must be taught. Only those can be considered as proper teachers of the ignorant, who are thoroughly instructed in whatsoever Christ has commanded. Persons who are entrusted with the public ministry of the word, should take care that they teach not human creeds and confessions of faith, in place of the Sacred Writings; but those things, and those only, which Jesus has commanded. And, lo, I am with you alway] και ιδου εγω μεθ' υμων ειμι πάσας as nurgas-literally, Behold, I am with you every day. A minister of Christ should consider, that while his soul simply and uniformly follows Jesus, he shall be made a constant instrument of bringing many sons and daughters to glory. The dark, it is true, must be enlightened, the ignorant instructed, the profligate reclaimed, the guilty justified, and the unholy sanctified; and who is sufficient for this work? HE, with whom the Son of God is EVERY DAY, and none other. In the MSS. and Versions there are various subscriptions, or epigraphs, to this Gospel: the following are the principal. "The Gospel according to Matthew-written by him in Jerusalem-in Palestine-in the East-in the Hebrew dialectin Hebrew-eight years after the ascension of Christ-interpreted by John---by James the brother of the Lord." The subscription in some copies of the Arabic version is very full: "The end of the copy of the Gospel of Matthew the Apostle. He wrote it in the land of Palestine, by inspiration of the Holy Spirit, in the Hebrew tongue, eight years after the bodily ascension of Jesus the Messiah into heaven, in the first year of the reign of Claudius Cæsar, king of Rome." These are sufficient to shew how little credit should be attached to the subscriptions found at the end of the sacred books, either in the MSS. or in the Versions. 1. In concluding my notes on this Evangelist, I cannot express myself better than in the words of the late Mr. Wakefield, to whom this Commentary has been in many instances indebted. "I have now finished my observations on the Gospel of Matthew a piece of history, it must be acknowledged, the most singular in its composition, the most wonderful in its contents, and the most important in its object, that was ever exhibited to the notice of mankind. For simplicity of narrative, and an artless relation of facts, without any applause or censure, or digressive remarks, on the part of the historian, upon the characters introduced in it; without any intermixture of his own opinion, upon any subject whatsoever; and for a multiplicity of internal marks of credibility, this Gospel certainly has no parallel among human productions." Unto the end of the world.] Some translate, wS TNS OUYTERELOS Tou alwvos, to the end of this age; meaning the Apostolic Age, or Jewish Dispensation; and then they refer the promise of Christ's presence to the working of miracles, and explain this by Mark xvi. 17-19. By my name they shall cast out dæmons, &c. &c. But though the words are used in this sense in several places, see chap. xiii. 39, 40, 49. and xxiv. 3. yet it is certain they were repeatedly used among the primitive ecclesiastical writers, to denote the consummation of all things; and it is likely, that this is the sense in which they are used here, which the Anglo-Saxon has happily expressed: And Ic 2. One thing the pious and intelligent reader has, no doubt, beo mid eop ealle dagar od porulde ge-endunge-And I, already noticed: there is not one truth, or doctrine, in the whole be with you all days, until world ending: and this is indis-oracles of God, which is not taught in this Evangelist. The outpensably necessary, because the presence and influence of lines of the whole spiritual system are here correctly laid down: Jesus Christ are essentially requisite in every age of the even Paul himself has added nothing; he has amplified and ilworld, to enlighten, instruct, and save the lost. The pro-lustrated the truths contained in this Gospel: but even under mise takes in not only the primitive Apostles, but also all their the direct inspiration of the Holy Ghost, neither he nor any successors in the Christian ministry, as long as the earth shall other of the Apostles have brought to light any one truth, the prototype of which has not been found in the words or Amen.] This word is omitted by some of the oldest and acts of our blessed Lord, as related by Matthew, in the work most authentic MSS. and by some Versions and Fathers. which has already passed under review. The Gospel by St. When it is considered, that the word amen simply means Matthew is the grand text-book of Christianity: the other so be it! we may at once perceive, that it could not be added Gospels are collateral evidences of its truth, and the Apostolic by our Lord. For our Lord could not pray that his own will Epistles are comments on the text. In the commencement of might be done, or his own promise fulfilled. The word is, this work, I stated my wish, "to assist my fellow labourers in therefore, utterly impertinent as a part of the sacred text,|| the vineyard to lead men to HIM who is the fountain of all exand could neither have been added by our Lord, nor by the cellence, goodness, truth and happiness:-to magnify his LAW, Evangelist. The amens at the end of the sacred books, have and make it honourable :-to shew the wonderful provision no other authority than what they derive from the transcribers || made in his GOSPEL for the recovery and salvation of a sinful endure. on the Gospel of Matthew. which I had long devoutly wished, but which I had scarcely hoped ever to see realized. world :-to prove that God's great design is to make his creatures HAPPY; and that such a salvation as it becomes God to give, and such as man needs to receive is within the grasp of May the divine Author of this sacred book, give the Reader every human soul." General Preface, before Genesis, p. xix. a heart-felt experience of all the truths it contains, make and And having thus far done what I could, in reference to these keep him wise unto salvation, build him up in this most holy great and important purposes, here I register my thanks to faith, and give him an inheritance among the blessed, through the ever-blessed God, Father, Word, and Holy Spirit, that he Christ Jesus, the Friend of mankind, and the Saviour of sinhas permitted me to cast my mite into this sacred treasury, ners; who is the Object and End of this glorious system of to add my feeble testimony to His Eternal Truth; and has truth. And to Him, with the Father and Eternal Spirit, be spared me, in the midst of many infirmities and oppressive glory and dominion, thanksgiving, and obedience for ever and labours, to see the conclusion of this gospel, a consummation ever. Amen and amen! For an account of the VERSIONS mentioned in the preceding Notes, for the present, the Reader is entreated to refer to the General Preface before the book of Genesis, p. xxx. But a more particular account of these, as well as of the different MSS. noted by the letters A. B. C. D. &c. will be given in a General Preface to the four Gospels, which it is hoped will be ready, by the time the four gospels shall have passed through the press. Till then, the Writer begs the Reader's indulgence. For an explanation of the Chronological Notes, the Reader is referred to the Advertisement at the end of the Preface. This will explain the reason, why the crucifixion of our Lord appears, by the side-notes at the head of the page, to have taken place in the twenty-ninth year of his age; because the vulgar or common reckoning is four years short: these four years being added, will bring our Lord's death to the true time, viz. thirty-three years from his birth. This note the Reader will have the goodness to bear in mind. As a few other Eras are introduced at the head of the commentary on Mark, it may be necessary to mention them here. 1. The CÆSAREAN Era of ANTIOCH: was a monument which the city of Antioch erected to the honour of Julius Cæsar, in commemoration of his victory at Pharsalia. This was obtained forty-eight years before the commencement of the Christian Era. 2. The SPANISH Era. This was kept in commemoration of the entire subduction of Spain by Augustus Cæsar, which took place in the year of Rome 715: or thirty-nine years before the vulgar Era of Christ.-3. The JULIAN Era, or as it is sometimes called the Era of JULIUS CESAR; this had for its foundation the reformation of the Roman calendar by Julius Cæsar; and the change was made forty-five years before the birth of Christ. Several sheets of this work being printed off while business called the Author out of the kingdom, some errors have passed uncorrected: these shall be examined and noted; in the mean time the Reader is requested to correct the following: Advertisement, at p. vi. of the Preface, 1. 13, for shewed read shews. In the note on Matt. vi. ver. 7. col. 2. 1. 6, for Tippo read Tipoo, and dele, taken out of his pocket when found among the slain at the storming of Seringapatam. All, that on re-examina tion, I find certain in this relation is, that Tipoo Sultan was slain at the storming of Seringapatam; and that the book of Devotion in question, was once his property, and contains in several places, his own hand-writing. Chap. xii. note, ver. 1. in the Saxon, for for read foɲ, for æcɲar read æceɲar, and for rodlice read roðlice. It is intended to print the four gospels, and Acts of the Apostles, before any more of the Old Testament is put to press, the reasons assigned in the Preface to the book of Joshua, p. iii. and iv., which the Reader is requested to consult. LONDON, Oct. 22, 1812. for PREFACE TO THE GOSPEL ACCORDING TO ST. MARK. WITH A SHORT ACCOUNT OF HIS LIFE. ii-v. FOR an explication of the word GOSPEL, and the title SAINT, see the Preface to Matt. p. MARK. This person, the second in the commonly received order of the four Evangelists, was named JOHN MARK, and was the son of a pious woman called Mary, who dwelt at Jerusalem : she was an early believer, and the disciples used to meet at her house. Peter, having been delivered out of prison by an angel, came to the house of Mary, mother of John whose surname was Mark, where many were gathered together praying, Acts xii. 12. This very first mention of John Mark, assures us of Peter's intimacy in that family: it is almost universally allowed, that Mark, mentioned by Peter, 1 Epist. chap. v. 13. is this Evangelist, and that he is the same with him who is called sister's son to Barnabas, Col. iv. 10. and is supposed to have been converted by Peter to the Christian faith. He travelled from Jerusalem to Antioch with Paul and Barnabas, Acts xii. 25. and some short time after, he accompanied them to other countries as their minister, Acts xiii. 5. When they returned to the Continent, and came on shore at Perga in Pamphylia, he departed from them and returned to Jerusalem, ver. 13. Afterwards he would have gone with Paul and Barnabas, but the former refused to take him, because of his having left them at Pamphylia; Paul and Barnabas then separated, and Mark accompanied his uncle Barnabas to Cyprus, Acts xv. 36. -41. Afterwards Paul and he were fully reconciled, as evidently appears from 2 Tim. iv. 11. Take Mark and bring him with thee; for he is profitable to me for the ministry. This appears also from Philemon, ver. 24. where Mark is stiled Paul's fellow-labourer; and from Col. iv. 10. where we find the Apostle recommending him in a particular manner to the church of God at that place. He is generally supposed to have been particularly intimate with St. Peter, to have written his Gospel at ROME, A. D. 64. and to have died at Alexandria in Egypt, in the eighth year of the reign of Nero. Dr. LARDNER has fully proved that Mark the Evangelist, and John Mark nephew to Barnabas, were one and the same person. See his Works, vol. vi. p. 77, &c. How Mark composed his Gospel, is a question not yet decided among learned men. Many of of. the primitive fathers, such as Papias, Clemens Alexandrinus, Irenæus, Tertullian, Origen, Eusebius, &c. believed that he was only the amanuensis of St. Peter; that this Apostle, through mo PREFACE TO ST. MARK. desty, would not put his name to the work, but dictated the whole account, and Mark wrote it. down from his mouth. St. Augustine appears to have been the first who maintained that Mark abridged St. Matthew's Gospel; and that it is not to be considered as an original work-on this opinion, several remarks will be made in the course of these notes. Others suppose that Mark compiled it, partly out of Matthew's Gospel, and partly out of the Gospel of Luke. But most of these are conjectures which appear to have very little foundation. Critics are also divided, concerning the language in which it was written, and the people to whom it was sent. Some have contended for a Latin original, because of several Latin words found in it, such as σTexʊlaтwg, chap. vi. 27. vrugiwy, xv. 39, 44, 45. ovconμov, xiv. 44. But such words are better accounted for, by supposing that his Gospel was written for the use of the Roman people: and that it is on this account, that he wholly passes by the genealogy of our Lord, as being a point of no conse quence to Gentile converts, though very necessary for the Jews, and especially the Jews of Palestine. That it was originally written in Greek, is a point now acknowledged by almost all learned men. It may be necessary to state the things omitted by Mark in the beginning of his Gospel, which are mentioned by Matthew and Luke. 1. The PREFACE, found in Luke and John, chap. i. 2. The CONCEPTION of Elizabeth, Luke i. 5-25. 3. The SALUTATION of Mary, Luke i. 26—38. 4. Mary's VISIT to Elizabeth, Luke i. 39-56. 5. John Baptist's BIRTH, Luke i. 57–79. 6. The Angel's APPEARANCE to Joseph, Matt. i. 18—25. 7. The BIRTII of CHRIST, Matt. i. 25. Luke ii. 1-7. 8. The GENEALOGY of CHRIST, Matt. i. 1-17. Luke iii. 1-76. 9. The appearance of the Angel to the SHEPHERDS, Luke ii. 8—20. 10. The CIRCUMCISION of CHRIST, Matt. i. 25. Luke ii. 21. 11. The PRESENTATION of Christ in the temple, Luke ii. 22—38. 12. The coming of the MAGI, Matt. ii. 1—12. 13. The FLIGHT into Egypt, Matt. ii. 13-15. 14. Herod's MURDER of the INNOCENTS, Matt. ii. 16-18. 15. The RETURN of the holy family from Egypt, Matt. ii. 19-23. Luke ii. 39. 16. Christ's JOURNEY to Jerusalem when twelve years of age, Luke ii. 40-48. From the particulars enumerated here, it appears, that the things omitted by Mark, are also omitted by John, except the Preface; and that St. Luke is the most circumstantial. For other particulars relative to this Gospel, sce at the end of the last chapter. |