תמונות בעמוד
PDF
ePub
[blocks in formation]

7 But when he saw inany of the Pharisees and Sadducees come to his baptism, he said unto them, "O generation of vipera, who hathi warned you to flee from the wrath to come 1 8 Bring forth therefore fruits meet for repentance:

9 And think not to say within yourselves, d We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham.

A Ch. 12.34. & 13. Luke 3 7, 3, 9-h Rom. 5. 3. 1 Thess. 1. 10 — Or, answerable to anen hoent of life. -d John 8. 33, 39. Acts 13 25. Kom. 4. 1, 1, 16. halgan, holy persons who stand apart, or by themselves: but, in process of time, like all religious sects and parties, they degenerated; they lost the spirit of their institution, they ceased to recur to first principles, and had only the form of godliness, when Jesus Christ preached in Judea; for he bore witness that they did make the outside of the cup and platter clean-they observed the rules of their institution, but the spirit was gone.

Sadducees.) A sect who denied the existence of angels and spirits, consequently all divine influence and inspiration, and also the resurrection of the dead. The Sadducees of that time were the Materialists and Deists of the Jewish nation. When the sect of the Pharisees arose cannot be distinctly ascertained; but it is supposed to have been some time after the Babylonish captivity. The sect of the Sadducees were the followers of one Sailok, a disciple of Antigonus Sochæus, who flourished about three centuries before Christ. There was a third sect among the Jews, called the Essenes or Essenians, of whom I shall have occasion to speak on chap. xix. 12.

Come to his baptism.] The Ethiopic version adds the word privately here, the translator probably having read Aa9pa in his copy, which gives a very remarkable turn to the passage. The multitudes who had no worldly interest to support, no character to maintain by living in their usual way, caine publicly, and openly acknowledged that they were SINNERS; and stood in need of mercy. The others, who endeavoured to secure their worldly interests by making a fair show in the flesh, are supposed to have come privately, that they might not be exposed to reproach; and that they might not lose their reputation for wisdom and sanctity, which their consciences, under the preaching of the Baptist, told them, they had no right

[ocr errors][merged small]

O generation of ripers.] Tevvnpara exidron. A terribly expressive speech. A serpentine brood from a serpentine stock. As their fathers were, so were they, children of the wicked one. This is God's estimate of a SINNER, whether he wade in wealth, or soar in fame. The Jews were the seed of the serpent, who should bruise the heel of the woman's seed, and whose head should be bruised by him.

Who hath warned you.] Or, privately shown you. Tis ve detev-from vzo, under, and detevovat, to show. Does not this seem to allude to the reading of the Ethiopic, noticed above? They came privately: and John may be supposed to address them thus: "Did any person give you a private warning? No, you received your convictions under the public ministry of the word. The multitudes of the poor and wretched, who have been convinced of sin, have publicly acknowledged their crimes, and sought mercy-God will unmask you-you have deceived the people-you have deceived yourselves-you must appear just what you are; and, if you expect mercy from God, act like the penitent multitude, and bring forth FRUIT worthy of repentance. Do not begin to trifle with your convictions, by thinking, that because you are descendants of Abraham, therefore you are entitled to God's favour; God can, out of these stones, (pointing probably to those scattered about in the desert, which he appears to have considered as an emblem of the Gentiles,) raise up a faithful seed, who, though not na. tural descendants of your excellent patriarch, yet shall be his worthy children, as being partakers of his faith, and friends of his God." It should be added that the Greek word also signifies plain or ample information. See on Luke vi. 47.

The wrath to come?] The desolation which was about to fall on the Jewish nation for their wickedness, and threatened in the last words of their own Scriptures. See Mal. iv. 6. Lest I come and smite the earth (Net ha-arets, this very land) with a curse. This wrath or curse was coming: they did not prevent it by turning to God, and receiving the Messiah, and therefore the wrath of God came upon them to the uttermost. Let him that readeth understand.

to the people.

10 And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit, is hewn down, and cast into the fire.

11 f indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire:

e Ch. 7. 19. Luke 13. 7, 9. John 15. 6.- Mark 18. Luke 3. 15. John 1. 15, 25, 33. Acts 1. 5. & 11, 16. & (0. 4.-g isa). 4.4. & H. & Mal. 3. Acts 2.3, 4. LitePARTI

thers Hyrcanus and Aristobulus, which was about sixty-three years before the coming of Christ. See Joseph. Antiq. 1. xiv. c.1-5. But as the country might be still considered as in the hands of the Jews, though subject to the Romans, and God had waited on them now, nearly ninety years from the above time, expecting them to bring forth fruit, and none was yet produced; but he kept the Romans, as an axe lying at the root of this tree, who were ready to cut it down the moment God gave them the commission.

11. But he that cometh after me.] Or, Is coming after me who is now on his way, and will shortly make his appearance. Jesus Christ began his ministry when he was thirty years of age, Luke iii. 23. which was the age appointed by the Law, Numb. iv. 3. John the Baptist was born about six months before Christ, and as he began his public ministry when thirty years of age, then this coming after refers to six months after the commencement of John's public preaching, at which time Christ entered upon his.

Whose shoes I am not worthy to bear.] This saying is expressive of the most profound humility and reverence. To put on, take off, and carry the shoes of their masters, was not only among the Jews, but also among the Greeks and Romans, the work of the vilest slaves. This is amply proved by Kypke, from Arrian, Plutarch, and the Babylonian Talmud. With the Holy Ghost, and with fire.] That the influences of the Spirit of God, are here designed, needs but little proof. Christ's religion was to be a spiritual religion, and was to have its seat in the heart. Outward precepts, however well they might describe, could not produce inward spirituality. This was the province of the Spirit of God, and of it alone; there. fore he is represented here under the similitude of fire, because he was to illuminate and invigorate the soul, penetrate every part, and assimilate the whole to the image of the God of glory. See on John iii. 5.

With fire : Και πυρί. This is wanting in E. S. (two MSS. one of the ninth, the other of the tenth century,) eight others, and many evangelistaria, and in some tersions and printed editions; but it is found in the parallel place, Luke iii. 16, and in the most authentic MSS. and versions. It was probably the different interpretations given of it by the Fathers, that caused some transcribers to leave it out of their copies.

The baptism of fire has been differently understood among the primitive Fathers. Some say, it means the tribulations, crosses, and afflictions, which believers in Christ are called to pass through. Hence the author of the Opus Imperjecium, on Matthew, says, that there are three sorts of baptism, 1 That of water; 2. That of the Holy Ghost; and, 3. That of tribulations and afflictions, represented under the notion of fire. He observes further, that our blessed Lord went through these three baptisms; 1. That of water, he received from the hands of John. 2. That of the Holy Spirit, he received from the Father. And, 3. That of fire fe had in his contest with Satun in the desert. St. Chrysostom says, it means the superabundant graces of the Spirit. Basil and Theophilus explain it of the fire of hell. Cyril, Jerome, and others, understand by it the descent of the Holy Spirit, on the day of Pentecost.

Hilary says, it means a fire that the righteous must pass through in the day of judgment, to purify them from such de. fileinents as necessarily cleaved to them here, and with which they could not be admitted into glory.

Ambrose says, this baptism shall be administered at the gate of Paradise, by John Baptist; and he thinks, that this is what is meant by the flaming sword, Gen. iii. 24.

Origen and Lactantius conceive it to be a river of fire, at the gate of heaven, something similar to the Phlegethon of the heathens: but they observe, that when the righteous come to pass over, the liquid flames shall divide, and give them a free passage: that Christ shall stand on the brink of it, and receive through the flames all those and none but those, who have 10. And now also the axe is laid.] Or, Even now the axe lieth. received in this world the baptism of water in his name: and As if he had said, There is not a moment to spare-God is that this baptism is for those who, having received the faith about to cut off every impenitent soul-you must therefore of Christ, have not, in every respect, lived conformably to it; either turn to God immediately, or be utterly and finally ruined. for though they laid the good foundation, yet they built hay, It was customary with the prophets to represent the kingdoms, straw, and stubble upon it, and this work of theirs must be nations, and individuais, whose ruin they predicted, under tried, and destroyed by this fire. This, they think, is St. Paul's the notion of forests and trees, doomed to be cut down. See meaning, 1 Cor. iii. 13-15. If any man build on this foun Jer. xlvi. 22, 23. Ezek. xxxi. 3, 11, 12. The Baptist follows the dation, (viz. Jesus Christ,) gold, silver, precious stones, wood, same metaphor: the Jewish nation is the tree, and the Ro- hay, stubble; every man's work shall be made manifest :--and mans, the are, which, by the just judginent of God, was the fire shall try every man's work, of what sort it is.-If any speedily to cut it down. It has been well observed, that there man's work be burnt, he shall suffer loss: but he himself is an allusion here to a woodman, who, having marked a tree shall be saved; yet so, as BY FIRE. From this fire, understood for excision, lays his axe at its root, and strips off his outer in this way, the Fathers of the following ages, and the schoolgarment, that he may wield his blows more powerfully; and men, formed the famous and lucrative doctrine of PURGATORY. that his work may be quickly performed. For about sixty Some in the primitive church thought that fire should be, in years before the coming of Christ, this axe had been lying at some way or other, joined to the water in baptism; and it is the root of the Jewish tree; Judea having been made a pro- supposed, that they administered it by causing the persons to vince to the Roman empire, from the time that Pompey took pass between two fires, or to leap through the flame; or, by the city of Jerusalem, during the contentions of the two bro-having a torch or lighted candle present. Thus have those

[blocks in formation]

12 Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.

131 Then cometh Jesus 4 from Galilee to Jordan unto John, to be baptized of him.

14 Bu: John forbad him, saying, I have need to be baptized of thee, and comest thou to me?

15 And Jesus answering said unto him, Suffer it to be so now:

a Mal 3 3-b Mal. 4. 1. Ch. 12. N-c Mark 1. 9. Luke 3, e Mark 1. IN-Liss, I1 2. & 12.1. Luke 3. 2. John 1. 32. 3.

2.-d Ch. 2. 22-
John 12.08.

called Doctors of the Church, trifled. The exposition which I have given, I believe to be the only genuine one.

12. Whose fan is in his hand.] The Romans are here termed God's fan, as in ver. 10. they were called his are, and in chap. xxii. 7. they are termed his troops or armies.

by John in Jordan.

for thus it becometh us to fulfil all righteousness. Then he suffered him.

16 And Jesus, when he was baptized, went up straightway out of the water: and, lo, the hea, ens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him:"

176 And, lo, a voice from heaven, saying, This is my beloved Son, in whom I am wel pleased.'"

h Psa. 27. Isa. 2. 1. Ch. 12. 18. & 17. 6. Mark 1. 11. Luke 9. 35. Eph. 1 6. Col. 1. 13. 2 Pet. 1. 17

a

there can be no dispute. 1. The person of Jesus Christ, baptized by John in Jordan. 2. The person of the Holy Ghost in bodily shope (conartkwɛtést, Luke ii. 22.) like a dove. 3. The person of the Father; a voice came out of heaven, saying, This is my beloved Son, &c. The voice is here represented as pro ceeding from a different place to that in which the persons i the Son and Holy Spirit were manifested; and merely, I think, more forcibly to mark this divine personality.

1

His floor. Does not this mean the land of Judea, which had Deen long, as it were, the threshing floor of the Lord God says, he will now, by the winnowing fan (viz. the Romans) throughly cleanse this floor-the wheat, those who believe in 17. In chom I am well pleased.] Ev w sudoknja, In whom the Lord Jesus, he will gather into his garner, either take to I hare delighted-though it is supposed that the past tense heaven from the evil to come, or put in a place of safety, as he is here used for the present; but see the note on chap. xvii. did the Christians, by sending them to Pella in Colosyria, 5. By this voice, and overshadowing of the Spirit, the mis previously to the destruction of Jerusalem. But he will burnsion of the Lord Jesus was publicly and solemnly accredit up the chaff-the disobedient and rebellious Jews, who would ed; God intimating that he had before delighted in him; not come unto Christ that they might have life. the law in all its ordinances, having pointed him out, for they could not be pleasing to God, but as they were fulfilled in, and showed forth the Son of Man, till he came.

Unquenchable fire.] That cannot be extinguished by man. 14. John forbad him.] Earnestly and pressingly opposed hin: this is the proper import of the words duεKodever autov. I have observed that dia, in composition, most frequently, if not always, strengthens the signification in classic authors. Wakefield.

As the office of a herald is frequently alluded to in this chap. ter, and also in various other parts of the New Testament, I think it best to give a full account of it here, especially as the office of the ministers of the Gospel is represented by it. Such persons can best apply the different correspondences between their own and the herald's office.

At the Olympic and Isthmian games, heralds were persons of the utmost consequence and importance. Their office was, 1. To proclaim from a scaffold, or elevated place, the combat that was to be entered on. 2. To summon the agonistæ, or contenders, to make their appearance, and to announce their names. 3. To specify the prize for which they were to con tend. 4. To admonish and animate, with appropriate dis courses, the athletæ, or combatants. 5. To set before them and explain, the lures of the agones, or contenders; that they might see, that even the conqueror could not receive the crown or prize, unless he had strove lawfully. 6. After the conflict was ended, to bring the business before the judges, and according to their determination, to proclaim the victor. 7. To deliver the prize to the conqueror, and to put the crown on his head, in the presence of the assembly. 8. They were the persons who convoked all solemn and religious assemblies, and brought forth, and often slew, the sacrifices offered on those occasions. 9. They frequently called the attention of the people during the sacrifice, to the subject of devotion, with her agelrouta πputte, mind what you are about; don't be idle; think of nothing else See PLUTARCH in Coriolanus.

15. To fulfil all righteousness.] That is, every righteous ordinance: so I think mugav dikatosvrny should be transla ted; and so our common version renders a similar word, Luke i. 6. The following passage, quoted from Justin Martyr, will doubtless appear a strong vindication of this transla. tion. "Christ was circumcised, and observed all the other or dinances of the law of Moses, not with a view to his own jus tification; but to fulfil the dispensation committed to him by the Lord, the God and Creator of all things."- Wakefield. How remarkable are the following words of Creeshna, (an Incarnation of the Supreme God, according to the Hindoo the ology,) related in the Bhugout Gecta, p. 47. Addressing his disciple Arjoon, he says, "I myself, Arjoon, have not in the three regions of the universe, any thing which is necessary for me to perform; nor any thing to obtain, which is not obtained: and yet I live in the exercise of the moral duties. If I were not vigilantly to attend to those duties, all men would presently follow my example. If I were not to perform the moral actions, this world would fail in their duties: I should be the cause of spurious births, and should drive the people from the right way. As the ignorant perform the duties of life from a hope of reward, so the wise man, out of respect to the opinions and prejudices of mankind, should perform the same without motives of interest. The wise man, by industriously performing The office and nearly the word itself, was in use among the all the duties of life, should induce the vulgar to attend to them. ancient Babylonians, as appears from Dan. iii. 4, where the The Septuagint use this word often for the Hebrew Chaldee word caroza, is rendered by the Septuagint mishpat, judgment, appointment. And in Ezek. xviii. 19, 21. know, keruz, and by our translation very properly, herald. the person who dikalodurny kat ɛdeos new winke—hoth done right. His business in the above place, was to call an assembly of the cousness and mercy, is he who sacredly attended to the per-people, for the purpose of public worship; to describe the ob formance of all the religious ordinances, mentioned in that ject and nature of that worship, and the punishment to be inchapter, and performed them in the genuine spirit of mercy.flicted on those who did not join in the worship, and properly Airatuara is used 1 Mac. i. 13, 49. ii. 21. and in Heb. x. 1, 10. to denote religious ceremonies. Michalis supposes, that pr kol chok, all religious statutes or ordinances, were the words used in the Hebrew original of this Gospel.

assist in the solennities of the occasion.

Dan. iii. 4. is the only place in our translation, in which the word herald is used; but the word novž, used by St. Paul, 1 Tim. ii. 7. 2 Tim. i. 11. and by St. Peter, 2 Epist. ii. 5. is found in the Septuagint, Gen. xli. 43. as well as in Dan. iii. 4. and the verb knpvoow, is found in different places of that version, and in a great number of places in the New Testament.

But was this an ordinance ? Undoubtedly: it was the initiatory ordinance of the Baptist's dispensation: now as Christ had submitted to circumcision, which was the initiatory ordi. nance of the Mosaic dispensation; it was necessary that he It is worthy of remark, that the office of the knově, keruz or should submit to this, which was instituted by no less an au- herald, must have been anciently known, and indeed estab thority, and was the introduction to his own dispensation of lished, among the Egyptians: for in Gen. xli. 43. where an eternal mercy and truth. But it was necessary on another ac-account is given of the promotion of Joseph to the second place count: Our Lord represented the High-priest, and was to be the in the kingdom, where we say, And they cried before him, sayHigh-priest over the house of God:-now, as the High-priesting, Bow the knee: the Septuagint has xat εKпρуžεV εμπpoσ was initiated into his office by washing and anointing, so must Christ; and hence he was baptized, washed, and anointed by the Holy Ghost. Thus he fulfilled the righteous ordinance of his initiation into the office of High-priest, and thus was prepared to make an atonement for the sins of mankind.

Then he suffered him.] In the Opus Imperfectum, quoted by Griesbach, there is the following addition, which, at least, may serve to show the opinion of its author: Et Johannes quidem baptizavit illum in aqua, ille autem Johannem cum spiritu. Then John baptized him with water, and he bap. tized John with the Spirit."

AVTOV KROVĚ. And a HERALD made proclamation before him. As the Septuagint translated this for Ptoleiny Philadelphus, the Egyptian king, and were in Egypt when they translated the Law, we may safely infer, that the office was not only known, but in use among the Egyptians, being denominated in their language abrek, which our translators, following the Vulgate, have rendered, Bow the knee; but which the Sep tuagint understood to be the title of an officer, who was the same among the Egyptians, as the non among the Greeks. This is a probable meaning of the word, which escaped me when I wrote the note on Gen. xli. 43.

16. The heavens were opened unto him.] That is, to John the Baptist-and he, John, saw the Spirit of God-lighting up on him, i. e. Jesus. There has been some controversy about the manner and form in which the Spirit of God rendered it self visible on this occasion. St. Luke iii. 22. says it was in a bodily shape like to a dove: and this likeness to a dove, some refer to a hovering motion, like that of a dove, and not to the form of the dove itself; but the terms of the text are too pre-derful properties are ascribed-especially that it produces sleep, cise to admit of this far fetched interpretation.

This passage affords no mean proof of the doctrine of the Trinity. That three distinct persons are here represented,

As every kind of office had some peculiar badge or ensign, by which it was known among the ancients, so the heralds were known, by generally carrying a caduceus. This was a rod with two spread wings at the top, and about which two ser· pents were entwined. The poets fabled, that this rod was gi ven by Apollo, the God of wisdom and music, to Mercury, the god of cloquence, and the messenger of the gods. To it won. and that it raises the dead. Who does not at once see, that the caduceus and its properties clearly point out the office, honour and influence of the herald? As persons of strong voice, and

Christ fasts forty days

ST. MATTHEW.

ready speech, and copious eloquence, were always chosen for, heralds, they were represented as endued with wisdom and eloquence from above. They tulled men to sleep, i. e. by their persuasive powers of speech, they calmed the turbulent dispositions of an inflamed populace, when proceeding to acts of rebellion and anarchy:or they roused the dormant zeal of the community, who through long oppression despairing of succour or relief, seemed careless about their best interests; being stupidly resolved to sink under their burdens, and expect release only in death.

As to the caduceus itself, it was ever the emblem of peace among the ancients; the rod was the emblem of power, the two serpents of wisdom and prudence, and the two wings of dili gence and dispatch. The first idea of this wonderful rod, seems to have been borrowed from the rod of Moses. See the note on Exod. iv. 17.

in the desert. and bring her to him. They reluctantly obey; but when they come into the presenec of Achilles, knowing the injustice of their master's cause, they are afraid to announce their mission. Achilles, guessing their errand, thus addresses them :-Xaupere κηρυκες, Διος αγγελοι, ηδε και ανδρων. κ. τ. λ. "Hail, O ye he ralds, messengers of God and of men! come forward. I cannot blame you-Agamemnon only is culpable, who has sent you for the beautiful Briseis. But come, O godlike Patroclus, bring forth the damsel, and deliver her to them, that they may lead her away," &c. Iliad. i. 334, &c. 2. Their functions were nume. roust they might enter without danger into besieged cities, or even into battles. 3. They convoked the assemblies of the leaders, according to the orders they received from the general or king. 4. They commanded silence, when kings were to address the assembly (Iliad. xviii. 503. Knpukes d'apa Mawr Epnrvov. See also Iliad. ii. 280.) and delivered the sceptre into their hands, before they began their harangue. Ην δ' άρα κηρυξ

The word xnput, keruz, or herald, here used, is evidently derived from xnpvoσtiv, to proclaim, call aloud; and this from ynpus, the voice: because these persons were never employed in any business, but such only as could not be transacted but by the powers of speech, and the energy of ratiocination. For the derivation of the word herald, we must look to the northern languages. Its meanings in Junius, Skinner, and Minshieu, are various, but not essentially different; they all seem to point out different parts of the herald's office. 1. In the Belgic, heer signifies army. Hence heer-alt, a senior officer, or general, in the army. 2. Or heer held, the hero of the army; he who has distinguished himself most in his country's be half. 3. Or from the Gallo-teutonic herr-haut, the high lord, because their persons were so universally respected, as we have already seen. 4. Or from the simple Teutonic herr-hold, he who is faithful to his lord. And lastly, according to Min-known by the people. (Odys. xx. 276.) 8. They declared war shieu, from the verb heir-holden, stop here; because, in proclaiming peace, they arrested bloodshed and death, and prevented the further progress of war.

These officers act an important part in all heroic history, and particularly in the Iliad and Odyssey, from which, as the subJect is of so much importance, I shall make a few extracts. 1. Their character was sacred. Homer gives them the epithet of divine, Ociol.

[blocks in formation]

Χέρσι σκήπτρον εέθηκε σιωπήσαι τ' εκέλευσεν. fliad. xxiii. 567. 5. They were the carriers and executors of the royal commands, (Iliad. i. 320.) and went in search of those who were summon ed to appear, or whose presence was desired. 6. They were entrusted with the most important missions; and accompanied princes in the most difficult circumstances. Priam, when he went to Achilles, took no person besides a herald with him. (Iliad. xxiv. 674, 689.) When Ulysses sent two of his com panions to treat with the Lestrygons, he rent a herald at the same time. (Odys. x. 102.) Agamemnon, when he wished to soften Achilles, joined Eurybates and Hodius, his heralds, to the deputation of the princes. (Iliad. ix. 170.) 7. Heralds were employed to proclaim and publish whatever was to be and proclaimed peace. (Odys. xviii. 334.) 9. They took part in all sacred ceremonies: they mingled the wine and wa ter in the large bowls for the libations, which were made at the conclusion of treaties. They were the priests of the people in many cases; they led forth the victims, cut them in pieces, and divided them among those engaged in the sacrifi ces. (Odys. i. 109, &c.) 10. In Odys. lib. xvii. a herald presents a piece of flesh to Telemachus, and pours out his wine. 11. They sometimes waited on princes at table, and rendered them many other personal services. (Iliad. ii. 280. Odys. i. 143, &c. 146, 153. ii. 6, 38.) In the Iliad. lib. x. 3. Eurybates car. ries the clothes to Ulysses. And a herald of Alcinous conducts Demodocus, the singer, into the festive hall. (Odys. viii. 470.) Many others of their functions, services, and privileges, the reader may see, by consulting DAMM's Homeric Lexicon, under Kpw.

CHAPTER IV.

Jesus, in the wilderness, is tempted by Satan, 1-11. He goes into Galilee, 12; and Capernaum, 13. The prophecy which was thus fulfilled, 14-16. He begins to preach publicly, 17. Calls Simon Peter, and his brother Andrew, 18-20. Calls also James and John, the sons of Zebedee, 21, 22. Preaches and works miracles throughout Galilee, 23. Becomes famous in Syria, and is followed by multitudes from various quarters, among whom he works a great variety of miracles, 24, 25. [A. M. 4031. A. D. 27. An. Ólyınp. CCI. 3.]

THEN was Jesus led up of the Spirit into the wilderness, to be tempted of the devil.

2 And when he had fasted forty days and forty nights, he was afterward an hungered.

3 And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread.

a Mark 1. 12, &c. Luke 4.1, &e-b See 1 Kings 18. 12. Ezek. 3. 14. & 8. 3. & 1. 1. 24. & 40. 2. & 43.5. Acts 8. 39.

NOTES.-Verse 1. Then was Jesus led up of the Spirit.] This transaction appears to have taken place immediately after Christ's baptism; and this bringing up of Christ was through the influence of the Spirit of God; that Spirit which had rested upon him in his baptism.

4 But he answered and said, It is written, Man shall not live by bread alone, but by every word that procecdeth out of the mouth of God.

5 Then the devil taketh him up d into the holy city, and setteth him on the pinnacle of the temple,

6 And saith unto him, If thou be the Son of God, cast thyself

e Deu. 8.3.-1 Neh. 11. 1, 18. Isa. 49. 2. & 52. L. Ch. 27. 53. Rev. 11. 2. Dan. 9. 16. Ch. 5. 35. & 37.53.

of the body, the mind gets enfeebled, and becomes easily irri tated: and if much watching and prayer be not employed, the uneasiness which is occasioned by a lack of food, may soon produce impatience, and in this state of mind the tempter has great advantages. The following advice of an Arabian philo sopher to his son is worthy of attention. "My son, never go out of the house in the morning, till thou hast eaten something: by so doing, thy mind will be more firm; and shouldest thou be insulted by any person, thou wilt find thyself more disposed to suffer patiently: for hunger dries up, and disorders the brain." Bibliot. Orient. Suppl. p. 449. The state of our bodily health and worldly circumstances, may afford our adversary many opportunities of doing us immense mischief. In such cases, the sin to which we are tempted, may be justly termed, as in Heb. xii. 1. TY EVEρLOTATOν aрapriay, the well circum stanced sin, because all the circumstances of time, place, and state of body and mind, are favourable to it.

To be tempted.] The first act of the ministry of Jesus Christ, was a combat with Satan. Does not this receive light from Gen. fil. 17. I will put enmity between the woman's seed and thy seed; it shall bruise thy head, and thou shalt bruise his heel. 2. And when he had fasted forty days.) It is remarkable that Moses, the great lawgiver of the Jews, previously to his receiving the law from God, fasted forty days in the mount: that Elijah, the chief of the prophets, fasted also forty days and that Christ, the giver of the new covenant, should act in the same way. Was not all this intended to show, that God's king dom on earth, was to be spiritual and divine? that it should not consist in meat and drink, but in righteousness, peace, and joy in the Holy Ghost? Rom. xiv. 17. Relative to the forty days fast of Moses, there is a beautiful saying in the Talmu-Yos is here, and in Luke iv. 3. written without the article; and dists. "Is it possible that any man can fast forty days and forty nights ? To which Rabbi Meir answered, When thou takest up thy abode in any particular city, thou must live according to its customs. Moses ascended to heaven, where they neither eat nor drink, therefore he became assimilated to them. We are accustomed to eat and drink, and when an gels descend to us, they eat and drink also." Moses, Elijah, and our blessed Lord, could fast forty days and forty nights, because they were in communion with God, and living a heavenly life.

3. And when the tempter.] This onset of Satan was made (speaking after the manner of men) judiciously: he came when Jesus, after having fasted forty days and forty nights, was hungry: now as hunger naturally diminishes the strength

If thou be the Son of God.] Or, a son of God, vING TOV OLOV. therefore should not be translated THE Son, as if it were d vos, which is a phrase that is applicable to Christ as the Mes siah: but it is certain, whatever Satan might suspect, he did not fully know that the person he tempted was the true Mes siah. Perhaps one grand object of his temptation was to find this out.

Command that these stones.] The meaning of this temptation is: "Distrust the Divine providence and support, and make use of illicit means to supply thy necessities."

4. But by (or, upon, ε) every word.] Pnua, in Greek, ar swers to 21 dabar in Hebrew, which means not only a word spoken, but also thing, purpose, appointment, &c. Our Lord's meaning seems to be this: God purposes the welfare of his creatures-all his appointments are calculated to promote this

[blocks in formation]

down: for it is written, " He shall give his angels charge concerning thee and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.

7 Jesus said unto him, It is written again, bThou shalt not tempt the Lord thy God.

8 Again, the devil taketh him up into an exceeding high mountain, and showeth him all the kingdoms of the world, and the glory of them;

9 And saith unto him, All these things will I give thee, if thou wilt fall down and worship me.

10 Then saith Jesus unto him, Get thee hence, Satan: for it a Pra. 91. 11, 12.-b Den. 6, 16.- Deu, 6, 13.& 10. 20. Josh. 24, 14. 1 Sam. 7.3. end. Some of them may appear to man to have a contrary tendency; but even fasting itself, when used in consequence of a divine injunction, becomes a mean of supporting that life which it seems naturally calculated to impair or destroy. 5. Pinnacle of the temple.] It is very likely that this was what was called the oroa Bariλikn, the king's gallery; which, as Josephus says, "deserves to be mentioned among the most magnificent things under the sun: for upon a stupendous depth of a valley, scarcely to be fathomed by the eye of him that stands above, Herod erected a gallery of a vast height, from the top of which, if any looked down, he would grow dizzy, his eyes not being able to reach so vast a depth."Ant. I. xv. c. 14. See Dr. Lightfoot on this place.

6. Cast thyself down.] Our Lord had repelled the first temp. tation by an act of confidence in the power and goodness of God; and now Satan solicits him to make a trial of it. Through the unparalleled subtlety of Satan, the very means we make use of to repel one temptation, may be used by him as the ground work of another. This method he often uses, in order to confound us in our confidence.

[ocr errors]

his temptations.

is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.

11 Then the devil leaveth him, and, behold, angels came and ministered unto him.

12 Now when Jesus had heard that John was cast into prison, he departed into Galilee;

13 And leaving Nazareth, he came and dwelt in Capernaum, which is upon the sea-coast, in the borders of Zabulon and Nephthalim: 14 That it might be fulfilled which was spoken by Esaias the prophet, saying,

d Heb. 1. 14.- Mark 1. 14. Luke 3. 20. & 4, 14, 31. John 4. 43.—f Or, delivered up. for God manifested in the flesh, was tempted by the devi. Secondly, That the best way to foil the adversary is by the sword of the Spirit, which is the word of God, Eph. vi. 17. Thirdly, That to be tempted even to the greatest abominations, (while the person resists,) is not sin: for Christ was tempted to worship the DEVIL. Fourthly, That there is no temptation which is from its own nature, or favouring circumstances, irresistible. God has promised to bruise even Sutan under our feet.

As I wish to speak what I think most necessary on every subject when I first meet it, and once for all, I would observé, first, That the fear of being tempted may become a most dan gerous snare. Secondly, That when God permits a temptation or trial to come, he will give grace to bear or overcome it. Thirdly, That our spiritual interests shall be always advanced, in proportion to our trials and faithful resistance. Fourthly, That a more than ordinary measure of divine consolation shall be the consequence of every victory.

11. Behold, angels came and ministered unto him.] That is, brought that food which was necessary to support nature.

The name given to Satan in the third verse is very emphatic, breipatov, the tempter or trier, from row, to pierce through. To this import of the name, there seems to be an allusion, Eph. vi. 16. The fiery DARTS of the wicked one. This is the precise idea of the word in Deut. viii. 2. To humble thee, and to prove thee, TO KNOW WHAT WAS IN THY HEART: 0 linesteca, Teipaan oe, LXX. that he might bore thee through. The quality and goodness of many things are proved by piercing or boring through; for this shows what is in the heart. Perhaps nothing tends so much to discover what we ar, as trials either from men or devils.

He shall give his angels charge, &c.] This is a mutilated quotation of Psa. xci. 11. The clause, to keep thee in all thy ways, Satan chose to leave out, as quite unsuitable to his design. That God has promised to protect and support his servants, admits of no dispute; but as the path of duty is the way of safety, they are entitled to no good, when they walk out of it. In their hands they shall bear thee up. This quotation from J Psa. xci. 11. is a metaphor taken from a nurse's management of her child: in teaching it to walk, she guides it along plain ground; but when stones or obstacles occur, she lifts up the child, and carries it over them, and then sets it down to walk again. Thus she keeps it in all its ways, watching over, and guarding every step it takes. To this St. Paul seems also to allude, 1 Thess. ii. 7. We were gentle among you, even as amended. Aarpeia comes from λa, very much, and rpew, Itremnurse cherisheth her children. Thus the most merciful God deals with the children of men, ever guarding them by his eye, and defending them by his power.

7. Thou shalt not tempt.] To expose myself to any danger naturally destructive, with the vain presumption that God will protect and defend me from the ruinous consequences of my imprudent conduct, is to tempt God.

8. An exceeding high mountain, and showeth him.] If the words, all the kingdoms of the world, be taken in a literal sense, | then this must have been a visionary representation, as the highest mountain on the face of the globe could not suffice to make evident even one hemisphere of the earth, and the other must of necessity be in darkness.

But if we take the world to mean only the land of Judea, and some of the surrounding nations, as it appears sometimes to signify, (see on Luke ii. 1.) then the mountain described by the Abbé Mariti (Travels through Cyprus, &c.) could have afforded the prospect in question. Speaking of it, he says, "Here we enjoyed the most beautiful prospect imaginable. This part of the mountain overlooks the mountains of Arabia, the country of Gilead, the country of the Amorites, the plains of Moab, the plains of Jericho, the river Jordan, and the whole extent of the Dead Sea. It was here that the devil said to the Son of God, All these kingdoms will I give thee, if thou wilt fall down and worship me." Probably St. Matthew, in the Hebrew original, wrote y haarets, which signifies the world, the earth, and often the land of Judea only. What renders this more probable, is, that at this time Judea was divided into several kingdoms, or governments, under the three sons of Herod the Great, viz. Archelaus, Antipas, and Philip; which are not only called ethnarchs, and tetrarchs, in the Gospels, but also Bacilets, kings, and are said Baridever, to reign, as Rosenmuller has properly remarked. See chap. ii. 22. xiv. 9.

9. If thou wilt fall down and worship me.] As if he had said, "The whole of this land is now under my government, do me homage for it, and I will deliver it into thy hand."

[ocr errors]

Shalt thou serve, or pay religious veneration, darpevoɛis. This is Mr. Wakefield's translation, and I think cannot be ble. When a sinner approaches the presence of God, conscious of His infinite holiness and justice, and of his own vileness, he will then fully comprehend what this word means. See this religious reverence exemplified in the case of Moses, when in the presence of God: Iexceedingly fear, said he, and tremble. Heb. xii. 21. And yet this fear of God is the beginning of wis. dom. See the observations at the end of the chapter.

13. And leaving Nazareth.] Or, entirely leaving Nazareth, KAIKATAλITWv Tηy Nataper, from kara, intensive, and Acin, I leave. It seems that, from this time, our blessed Lord made Capernaum his ordinary place of residence; and utterly for sook Nazareth, because they had wholly rejected his word, and even attempted to take away his life. See Luke iv. 29.

Galilee was bounded by mount Lebanon on the north, by the river Jordan, and the sea of Galilee on the east, by Chison on the south, and by the Mediterranean on the west.

Nazareth, a little city in the tribe of Zabulon in lower Galilee, with Tabor on the west, and Ptolemais on the east. It is supposed that this city was the usual residence of our Lord, for the first thirty years of his life. It was here he became incarnate, lived in subjection to Joseph and Mary, and from which he took the name of a Nazorean.

Capernaum, a city famous in the New Testament, but never mentioned in the old. Probably it was one of those cities which the Jews built after their return from Babylon. It stood on the sea-coast of Galilee, on the borders of Zabulon and Nephthalim, as mentioned in the text. This was called his own city, ch. ix. 1, &c. and here, as a citizen, he paid the half shekel, chap. xvii. 24. Among the Jews, if a man became a resident in any city, for twelve months, he thereby became a citizen, and paid his proportion of dues and taxes. See Lightfoot. Capernaum is well known to have been the prin cipal scene of our Lord's miracles during the three years of his public ministry.

Zabulon, the country of this tribe in which Nazareth and Capernaum were situated, bordered on the lake of Gennessa. reth, stretching to the frontiers of Sidon, Gen. xlix. 13. Nephthalim was contiguous to it, and both were on the east side of Jordan, Josh. xix. 34.

10. Get thee hence.] Or behind me, orlow pov. This is added by a multitude of the best MSS., VERSIONS, and FATHERS. This temptation, savouring of nothing but diabolic impu 15. Galilee of the Gentiles.] Or of the nations. So called, be dence, Jesus did not treat it as the others; but, with divine cause it was inhabited by Egyptians, Arabians, and Phani authority, commanded the tempter to return to his own place. cians, according to the testimony of Strabo and others. In the course of this trial, it appears that our blessed Lord The Hebrew goyim, and the Greek covov, signify na was tempted, 1st, TO DISTRUST. Command these stones to be- tions; and in the Old and New Testaments, mean those peo come bread. 2dly, TO PRESUMPTION. Cast thyself down. 3dly, ple who were not descendants of any of the twelve tribes. To worldly AMBITION. All these will I give. 4thly, TO IDOLATRY. The word Gentiles, from gens, a nation, signifies the same. Fall down and worship me, or, do me homage. There is pro-It is worthy of remark, that it was a regular tradition among bably not a temptation of Satan, but is reducible to one or the ancient Jews, that the Messiah should begin his ministry other of these four articles. From the whole we may learn: in Galilee. See the proofs in Schoettgen. First, No man, howsoever holy, is exempted from temptation: 16. The people which sat in darkness.] This is quoted from

[blocks in formation]

15 The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles:

16 The people which sat in darkness, saw great light; and to them which sat in the region and shadow of death, light is sprung up.

175 From that time Jesus began to preach, and to say, d Repent: for the kingdom of heaven is at hand.

18 And Jesus walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers.

a Isa. 9. 1, 2-h Isa. 42. 7. Luke 2. 2.-c Mark 1. 14, 15.-d Ch. 3. 2. & 10. 7.• Mark 1. 16, 17, 18. Luke 5. 2-f John 1. 42-g Luke 5, 10, 11.

Isa. ix. 2. where instead of sitting, the prophet used the word walked. The evangelist might on purpose change the term, to point out the increased misery of the state of these persons. Sitting in darkness, expresses a greater degree of intellectual blindness, than walking in darkness does. In the time of Christ's appearing, the people were in a much worse state than in the time of the prophet, which was nearly 700 years before; as, during all this period, they were growing more ignorant and sinful.

The region and shadow of death.] These words are amaz. ingly descriptive. A region of death-DEATH'S country, where, in a peculiar manner, Death lived, reigned, and triumphed, subjecting all the people to his sway.

and John, to be his disciples.

19 And he saith unto them, Follow me, and I will make you fishers of men.

20h And they straightway left their nets, and followed him. 21 i And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets: and he called them. 22 And they immediately left the ship and their father, and followed him.

k

23 And Jesus went about all Galilee, teaching in their synagogues, and preaching the Gospel of the kingdom, and

h Mark 10. 28. Luke 18. 28-i Mark 1. 19. 20. Luke 5. 19.-k Ch. 9. 36. Mark 1. 21, 39. Luke 4. 15, 44.-1 Ch. 21. 14. Mark 1. 14-m Mark 1. 34.

19. Follow me. Come after me, devre onlow pov. Receive my doctrine, imitate me in my conduct-in every respect he my disciples. We may observe, that most of the calls of God to man are expressed in a few solemn words, which alarm the conscience and deeply impress the heart.

I will make you fishers of men.] Ezek. ch. xlvii. 8-10. casts much light on this place: and to this prophet our Lord probably alludes. To follow Christ, and be admitted into a partnership of his ministry, is a great honour; but those only who are by himself fitted for it, God calls. Miserable are those who do not wait for this call-who presume to take the name of fishers of men, and know not how to cast the net of the divine word, because not brought to an acquaintance with the saving Shadow of death.] Ekta Vavarov, used only here and in power of the God who bought them. Such persons have only Luke i. 79. but often in the Old Covenant, where the Hebrew their secular interest in view, study not to catch men, but to is tsal maveth. It is not easy to enter fully into the catch money: and though, for charity's sake, it may be said deal meaning of this term. As in the former clause, Death of a pastor of this spirit, he does not enter the sheepfold as a is personified, so here. A shadow is that darkness cast upon thief, yet he certainly lives as a hireling. See Quesnell a place by a body raised between it and the light or sun. Following a person, in the Jewish phrase, signifies being his Death is here represented as standing between the land above-disciple or scholar. See a similar mode of speech, 2 Kgs. vi. 19. mentioned, and the Light of Life, or Sun of Righteousness: 20. They straightway left their nets.] A change as far as it in consequence of which, all the inhabitants were involved in respected secular things, every way to their disadvantage. The a continual cloud of intellectual darkness, misery, and sin. proud and the profane may exult and say, "Such preachers The heavenly Sun was continually eclipsed to them, till this as these cannot be much injured by their sacrifices of secu glorious time, when Jesus Christ, the true Light, shone forth lar property-they have nothing but nets, &c. to leave." Let in the beauty of holiness and truth. Christ began his minis-such carpers at the institution of Christ know, that he who try in Galilee, and frequented this uncultivated place more has nothing but a net, and leaves that for the sake of doing than he did Jerusalem, and other parts of Judea: here his good to the souls of men, leaves his ALL: besides, he lived preaching was peculiarly needful; and by this was the pro- comfortably by his net before; but in becoming the servant phecy fulfilled. of all for Christ's sake, he often exposes himself to the want of even a morsel of bread. See on chap. xix. 27.

17. Jesus began to preach, and to say, Repent.] See on chap. iii. 1, 2. Every preacher commissioned by God to proclaim salvation to a lost world, begins his work with preaching the doctrine of repentance. This was the case with all the prophets, John the Baptist, Jesus Christ, all the apostles, and all their genuine successors in the Christian ministry. The reasons are evident in the notes already referred to: and for the explanation of the word npvooεiv, preaching, or proclaiming as a herald, see at the end of chap. iii.

22. Left the ship and their father.] By the ship, To λotor, we are to understand the mere fishing-boat, used for extending their nets in the water, and bringing the halser or rope of the further end to shore, by which the net was pulled to land. But why should these be called to leave their employment and their father, probably now aged? To this I answer, that to be obedient to, provide for, and comfort our parents, is the highest duty we owe or can discharge, except that to God. 18. Simon called Peter, and Andrew his brother.] Why did But when God calls to the work of the ministry, father, and not Jesus Christ call some of the eminent scribes or Pharisees, mother, and all must be left. Were we necessary to their to publish his Gospel, and not poor unlearned fishermen, comfort and support before? Then God, if he calls us into without credit or authority? Because it was the kingdom of another work or state, will take care to supply to them our heaven they were to preach, and their teaching must come lack of service some other way; and if this be not done, it is from above: besides, the conversion of sinners, though it be a proof we have mistaken our call. Again, were our parents effected instrumentally by the preaching of the Gospel, yet necessary to us, and in leaving them for the sake of the Gasthe grand agent in it is the Spirit of God. As the instruments pel, or in obedience to a divine command, do we deprive ourwere comparatively mean, and the work which was accom-selves of the comforts of life? No matter-we should prefer plished by them was grand and glorious, the excellency of the honour of serving the Most High, even in poverty and the power at once appeared to be of God, and not of man; humility, to all the comforts of a father's house. But what and thus the glory, due alone to his name, was secured, and an honour was the vocation of James and John, to old Zebethe great Operator of all good had the deserved praise. Se dee their father. His sons are called to be heralds of the God minaries of learning, in the order of God's providence and of heaven! Allowing him to have been a pious man, this grace, have great and important uses; and in reference to must have given him unutterable delight. such uses, they should be treated with great respect but to make preachers of the Gospel is a matter to which they are utterly inadequate; it is a prerogative that God never did, and never will, delegate to man.

Where the seed of the kingdom of God is sowed, and a dispensation of the Gospel is committed to a man, a good education may be of great and general use: but it no more follows, because a man has had a good education, that therefore he is qualified to preach the Gospel, than it does, that because he has not had that, therefore he is unqualified: for there may be much ignorance of divine things where there is much human learning; and a man may be well taught in the things of God, and be able to teach others, who has not had the advantages of a liberal education.

Men-made ministers have almost ruined the heritage of God. To prevent this, our church requires that a man be inwardly moved to take upon himself this ministry, before he can be ordained to it. And he who cannot say that he trusts (has rational and scriptural conviction) that he is moved by the Holy Ghost to take upon himself this office, is an intruder into the heritage of God, and his ordination ipso facto vitiated and of none effect. See the truly apostolic Ordination service of the church of England.

Fishers.] Persons employed in a lawful and profitable avocation, and faithfully discharging their duty in it. It was a tradition of the elders, that one of Joshua's ten precepts was, that all men should have an equal right to spread their nets and fish in the sea of Tiberias, or Galilee. The persons mentioned here, were doubtless men of pure morals; for the minister of God should have a good report from them that are without.

23. Teaching in their synagogues.] Synagogue, ovva ywyn, from ovv, together, aud ayw, I bring, a public assembly of persons, or the place where such persons publicly assembled. Synagogues among the Jews, were not probably older than the return from the Babylonish captivity. They were erected not only in cities and towns, but in the country, and especially by rivers, that they might have water for the convenience of their frequent washings.

Not less than ten persons of respectability composed a sy nagogue, as the rabbins supposed that this number of persons, of independent property, and well skilled in the law, were necessary to conduct the affairs of the place, and keep up the divine worship. See Lightfoot. Therefore, where this number could not be found, no synagogue was built; but there might be many synagogues in one city or town, provided it were populous. Jerusalem is said to have contained 480. This need not be wondered at, when it is considered that every Jew was obliged to worship God in public, either in a synagogue or in the temple.

The chief things belonging to a synagogue were: 1st, The ark or chest, made after the mode of the ark of the covenant, containing the Pentateuch. 2dly, The pulpit and desk, in the middle of the synagogue, on which he stood who read or expounded the law. 3dly, The seats or pews for the men below, and the galleries for the women above. 4thly, The lamps to give light in the evening service, and at the feast of the dedication. And 5thly, Apartments for the utensils and alms-chests.

The synagogue was governed by a council or assembly. over whom was a president, called in the Gospels, the ruler of the synagogue. These are sometimes called chiefs of the

« הקודםהמשך »