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"phets; and thou sayest, "If a "man keep my saying, he shall "never taste of death." 63. Art "thou greater than our father "Abraham, which is dead? and "the prophets are dead: whom "makest thou thyself?" 54. Jesus answered, "If I honour myself, "my honour is nothing: it is my "Father that honoureth me; of "whom ye say, That he is your "God: 55. yet ye have not "known him: but I know him: "and if I should say, I know him "not, I shall be a liar like (J) unto "you: but I know him, and keep "his saying, (m) 56. Your father "Abraham rejoiced to see my "day: and he saw it, and was "glacL" 57. Then said the Jews unto him, "Thou art not yet fifty M years old, and hast thou seen "Abraham?" 58. Jesus said unto them, "Verily, verily, I say "unto you, Before (n) Abraham

(I) v. 55. "Like unto you." He consideret hem as liars, in saying, as in v. 54. that God was their God, whereas according to r. 54. "they had not known him," and according to v. 47. " they were not of God, "and heard not God's words."

(m) See note on v. 51. supra.

(n) v. 58. "Before Abraham was, &c." This corresponds with John i. 1. "In the "beginning was the Word," i.e." the "Messiah), &c." See, ante, 44.

(o) "Am," not "was," but "am," to intimate his divinity, and therefore adopting the word emphatically used in Exod. iii. 14. to signify God, the self-existing, uncreated Being, "/ am (i «Jy) hath sent "me unto thee." There is another passage (John xiii. 9.) where our Saviour applies to himself the same term "I am," perhaps with the same view: "I tell you "before it come, that when it is come to u pass, ye may believe that I am." "He," which is added in our translation, is not in the original. So in the same chapter, «. 24.28. "If ye believe not that / am, ye "shall die in your sins," and "when ye "have lift up the Son of Man, then shall

"was, I (o), am." 59. Then took they up stones (p) to cast at him: but Jesus hid himself, and went out of the temple.

The Annunciation of the Blessed Virgin Mary.

The Collect.

We beseech thee, O Lord, pour thy grace into our hearts; that as we have known the Incarnation of thy Son Jesus Christ by the message of an angel, so by his cross and passion we may be brought unto the glory of his resurrection, through the same Jesus Christ our Lord. Amen.

For the Epistle. Isaiah vii. 10.

Moreover, the Lord spake again unto Ahaz, saying, 11. «' Ask "thee a sign of the Lord thy "God: ask it either in the "depth, or in the height above."

"ye know that / am.'' "He" is in both places an addition. Dr.Graves observes upon this passage, that our Saviour challenges in it what is peculiar to the great first cause, to Jehovah himself, an existence independent, unchangeable, eternal. Grave's Trinity, 32. See post, — the note on John iii. 13.

(p) v. 59. "Stones, &c." probably because they considered him as havingclaimed God's attribute, self-existence, and treated it as blasphemy, for which stoning was the punishment. See post, — note on John xix. 7.—And would our Saviour have used an expression, for which such an inference could have been drawn, had he not meant to make the claim of being God? It was no part of his character to run unnecessarily into danger, nor would he have made an assertion which might mislead his followers, and encourage a wrong faith. And would St. John, who wrote to check heresy, have recorded this expression, without explanation or comment, had not our Saviour's divinity been an article of his belief? St. John's Gospel was not written until sixty years after the crucifixion.

12. But Ahaz said, " I will (q) not "ask, neither will I tempt (r) the "Lord." (s) 13. And he said, "Hear ye now, O house (/) of "David; Is it a small thing for you to weary men, but will ye weary my (u) God also? 14. Therefore the Lord himself shall give you a sign: Behold, a Virgin shall conceive, and bear a son, and shall Or) call his name Immanuel. 15. Butter (j/) and honey shall he eat, that (j/) he may know to refuse the evil, and choose the good."

The Gospel. Luke i. 26.

And in the sixth (2) month the angel Gabriel was sent from God unto a (a) city of Galilee, named Nazareth, 27. to a Virgin es

{q) v. 12. " I will not, &c." A refusal from insolence, (probably,) and attachment to idol worship. Ahaz was a king of great wickedness, more addicted to strange gods, and more bold in his contempt of the Lord, than any other king. See note <m Isaiah i. 2. post.

(r) "Tempt," i. e. (probably) "try, "trust, appeal to."

(s) v. 10,11, 12. "The Lord." In each of these instances the Hebrew word is «« Jehovah," the Greek Kvpiof. See ante, 29. note (m) and ante, 84. note (c).

(t) v. 13. "O house of David," addressing the whole house; no longer speaking individually to Ahaz, who had shewn himself unworthy.

(u) " Weary my God," by distrusting and despising him. Would it be a light offence to discredit man, and do ye dare to discredit God? Chrys. in loco.

(*) i>. 14. " Call." See Mede, 95.

(_y) "Butter and honey," the food of infants in those times, "that he may "know" or "till he shall know." The object probably was to intimate, that though according to the preceding verse he was to be called (i. e. to be) Immanuel, i. e. God with us, yet was he also to be very man; to pass through the ordinary stages of infancy, to be reared as infants

poused to a man whose name was Joseph, of the house of David; and the Virgin's name was Mary. 28. And the angel came in unto her, and said, "Hail, thou that "art highly favoured, the Lord is "with thee: blessed art thou "among women." 29. And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be. 30. And the angel said unto her, "Fear not, "Mary; for thou hast found "favour with God. 31. And, "behold, thou shalt conceive in "thy womb, and bring forth a "son, and shalt call his name "JESUS, (b) 32. He shall be "great, and shall be called (c) "the Son of the Highest: and "the Lord God shall give unto

are, and to be in the early part of life as other children are, in that state of ignorance as not to know right from wrong; that, in the language of the Athanasian creed, though he was to be God, of the substance of the Father, as begotten before the worlds, he was also to be map, of the substance of his mother, as born in the world; not only "perfect God" but also "perfect man, of a reasonable soul, "and human flesh subsisting."

(z) t>. 26. " Sixth," reckoning from the conception of John the Baptist. See v. 36.

(a) "A city of Galilee." A person writing for Jews only would have had no occasion to explain that Nazareth was a city of Galilee, or, as in Luke ii. 4> that Bethlehem was «' the city of David." 1 Towns. 144. Little peculiarities in the different Gospels tend to prove the genuineness of each.

(6) c.31. "Jesus." The reason for giving him this name is assigned, Matt. 1.21. "for he shall save his people from "their sins."

(c) v. 32. " The Son." The article is not in the original, why?—because the peculiarities of the Greek language would not admit of it, on account of its following the word " called." Middl.

"him the throne of his (d) father "David: 33. and he shall reign "over the house of Jacob for •* ever; and of his kingdom there «« shall be no (e) end." 34. Then said Mary unto the angel, " How "shall this be, seeing I know not "a man?" 35. And the angel answered and said unto her, "The (g) Holy Ghost shall come "upon thee, and the power of "the Highest shall overshadow "thee; therefore also that holy "thing which shall be born of "thee shall be called the Son of "God. 36. And, behold, thy "cousin (A) Elizabeth, she hath "also conceived a son in her "old age: and this is the sixth "month with her who was called "barren. 37. For with God "nothing shall be impossible." 38. And Mary said, "Behold "the handmaid of the Lord; be "it unto me according to thy

{d) "His father David." It was the settled expectation that the Messiah was to be lineally descended from David. When the Jews were asked whose son he was to be, they at once answered "David's:" and persons who considered Jesus Christ as the Messiah, expressed their belief by calling him the " Son of "David."

(e) v. 33. " No end." So Daniel foretold that the kingdom of the Messiah should endure for ever: "I saw in the "night visions, and behold, one like the "Son of Man came with (or in) the clouds "of heaven, and came to the Ancient of "Days (i. e. God): and they brought him "near before him: and there was given *' him dominion and glory, and a kingdom, "that all people, nations, and languages ■ should serve him: his dominion is an "everlasting dominion, which shall not u pass away, and his kingdom that which "shall not be destroyed. Dan. vii. 13, 14." The nature of this kingdom was probably altogether mistaken by the Jews, and for

"word." And the angel departed from her.

Sunday next before Easter.

The Collect.

Almighty and everlasting God, who of thy tender love towards mankind hast sent thy Son our Saviour Jesus Christ, to take upon him our flesh, and to suffer death upon the cross, that all mankind should follow the example of his great humility; mercifully grant, that we may both follow the example of his patience, and also be made partakers of his resurrection, through the same Jesus Christ our Lord. Amen.

The Epistle. Phil. ii. 5.

Jlet (*') this mind be in you,, which was also in Christ Jesus:

some time by the apostles also. See ante, 83. note on Luke xviii. 34. Our Saviour explains it, (Luke xvii.21.) to be "within us;" and (John xviii. 36.) "not "of this world." It is spiritual, not temporal; regulating the inner thoughts as well as the outward actions. This kingdom prevails now, and shall prevail for ever, and its continuance fulfils this prediction.

(g) v. 35. " The Holy Ghost," rather "a divine influence." There is no article in the original. Middl.

(h) v. 36. "Elizabeth," the mother of John the Baptist. See post, Luke i. 57.

(*) v. 5. "Let, &c." St. Paul had been pressing upon the Philippian converts unanimity, and lowliness of mind; and by reminding them how our Saviour disregarded his own glory to advance the cause of Christianity, he animates them to th§ like conduct. See post, — note on Eph. iv. 9.; and see 5 Waterland's Moyer Sermons. ■

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6. who (k) being in the (/) form of God, thought it not(?«) robbery to be equal with God; 7. but (n) made (o) himself of no reputation, and took (jp) upon him the form of (jq~) a servant, and was made in the likeness of men:

8. and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.

9. Wherefore God also hath highly exalted (r) him, and given him a name which is above every name; 10. that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth;

11. and that every tongue should confess that Jesus Christ is Lord, to the glory of God the (s) Father.

The Gospel. Matt, xxvii. 1.

When the morning was come, all the chief priests and elders of the people took counsel against Jesus to put him to death. 2. And when they had bound him, they led him away, and delivered (t) him to Pontius Pilate the Governor. 3. Then Judas, which had betrayed him, when he saw that he was condemned, repented (u) himself, and brought again the thirty pieces of silver to the chief priests and elders, 4. saying, "I

(A) v.6. " Who, &c." How strong is this passage to prove our Saviour's precxistence and divinity! He was in the form of God! When? Evidently before he was in the form of a servant, and made in the likeness of men. It was therefore before he was born of the Virgin Mary. And by whose act did he pass from the form of God to the form of a servant? Clearly by his own! He made himself of no reputation, and took upon himself the form of a servant. And who that was not God was ever in the form of God? Who of an inferior nature could without injustice claim equality with God? And who of less power than God, could divest himself of one nature, and assume another? The whole of this passage from ver. 6—11. occurs, Cyprian Tr. 40. and parts of it, Tertullian, 802.841.1041.

(1) "The form, &c." In Col.i. 15. he is called the "Image of the invisible God," and Heb. i. 3. "The brightness of his glory, and the express image of his person." (m) " Not robbery." No injustice, no more than his right, no encroachment on the Father, because their nature was equal. Non rapuit, quia vere habuit, 4 Aug. de Trinitate, lib. i. c. 2. p. 498- and see 9 Aug. Tr. in Johannem, 78. p. 180. He accordingly asserts this equality in many instances, "I and my Father are one, John x. 30." "The Father is in me, and « I in him. John x. 38." "Ye believe in "the Father, believe also in me." "He "that hath seen me, hath seen the Father." "I am in the Father, and the Father in


"me, Johnxiv.1.9,10.;" and "Allthings "that the Father hath are mine. John "xvi. 15."

(n) v.7. " But," or " yet." (o) "Made himself of no reputation," or "stripped or divested himself," iW«» Uivtxrt, i. e. " of the form of God, of the "glory he had with the Father before the "world was." See Magee, Notes, No. 1. Vaillant on the Trinity, p. 38. Waterlanto 5th Sermon at Lady Moyer's Lecture is an able discourse upon the whole of this passage.

(p) " Took the form of," i. e. " became." (q) "Of a servant," by becoming man, by assuming the human nature. Waterl. 3.156. and see Bellarmine de Christo, ib.i. c.6. p. 302, 303.

(r) v. 9. "Exalted," not by varying his nature, but by requiring for him the most complete homage and submission, and making it man's duty to treat him as a special object of adoration and worship. Waterl. p. 180—183. and See Graves's Trinity, App. p. 47.

(*) p. 11. "God the Father," to distinguish him from God the Son, whom he had been just mentioning.

(0 v. 2. " Delivered, &c." The Jews had not at this time the power of life and death: Pilate, the Roman governor, had. Tha sceptre therefore was departed from Judah, and a lawgiver from between his feet. See ante, 83. note on Luke xviii. 32and post, — note on Acts xiii. 28.

(m) u.S. "Repented." Judas must have know,n had our Saviour been an enthusiast

"have sinned in that I have be"trayed the innocent blood." And they said, "What is that to "us? see thou to that." 5. And he cast down the pieces of silver in the temple, and departed, and went and (s) hanged himself. 6. And the chief priests took the silver pieces, and said, "It is not "lawful for to put them into the "treasury, because it is the price "of blood." 7. And they took counsel, and bought with them the potter's field, to bury strangers in. 8. Wherefore that field was called, « The field of blood," unto this (j/) day. 9. Then was fulfilled that which was spoken by (z) Jeremy the prophet, saying, "And they took the thirty pieces "of silver, the price of him that "was valued, whom they of the "children of Israel did value; "10. and gave them for the pot"ter's field, as the Lord ap"pointed me." 11. And Jesus stood before the governor: and the governor asked him, saying, "Art thou the king of the Jews?" And Jesus said unto him, " Thou "sayest" 12. And when he was accused of the chief priests and elders, he answered nothing. 13. Then saith Pilate unto him, "Hearest thou not how many

"things they witness against "thee?" 14. And he answered him to never a word; insomuch that the governor marvelled greatly. 15. Now at that feast the governor was wont to release unto the people a prisoner, whom they would. 16. And they had then a notable (a) prisoner, called Barabbas. 17. Therefore, when they were gathered together, Pilate said unto them "Whom "will ye that I release unto you? "Barabbas, or Jesus, which is "called Christ?" 18. for he knew that for envy they had delivered him. 19. When he was set down on the judgement seat, his wife sent unto him, saying, "Have thou nothing to do with "that just man; for I have suf"fered many things this day "in a dream because of him." 20. But the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus. 21. The governoi answered and said unto them, "Whether of the twain will ye "that I release unto you?" They said, "Barabbas." 22. Pilate saith unto them, "What shall I "do then with Jesus, which is "called Christ?" They all say unto him, "Let him be crucified."

of an impostor; his repentance shews he thought him neither: otherwise he would have been warranted in betraying him. 2 Port. Lect.

W v. 5. "Hanged," or "strangled, "choked, or suffocated," ditt&av diifyf ah. See ante, 86. note on Acts i. 18.

to)o.8. " This day," i.e. "the time 1 St. Matthew wrote his Gospel."

(*) t>. 9. "Jeremy, &c." The passage is not in any part of Jeremiah now extant, hi Zech. xi. 12, IS. is this passage: "They weighed for my price thirty pieces "of silver. And the Lord said unto

"me, "Cast it unto the potter: a goodly "price that I was priced at of them." And "I took the thirty pieces of silver, and "cast them to the potter in the house ol "the Lord." But no mention is here made of the Potter's Field. The passage, as quoted, might be in some writing of Jeremiah's, not now in existence.

(a) v. 16. " Notable," i. e. " notorious." According to Mark xv. 7. and Luke xxiii. 19. his offence was sedition and murder. According to John xviii. 40. he was a robber.

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