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"as my Father hath appointed "unto me; 30. that ye may eat "and drink at my table in my king"dom, and sit on thrones, judging "the twelve tribes of Israel."
Fourteenth Sunday after Trinity. The Collect. Almighty and everlasting God, give unto us the increase of faith, hope, and charity; and that we may obtain that which thou dost promise, make us to love that which thou dost command, through Jesus Christ our Lord. Amen.
The Epistle. Gal. v. 16. I Say then, Walk in the Spirit (a), and ye shall not fulfil (b) the lust of the flesh. 17. For the flesh lusteth against the Spirit, and the (c) Spirit against the flesh: and these are contrary the one to the other;
so that ye cannot do the things that ye would, (d) 18. But if ye be led (e) of the Spirit, ye are not under the law. (jn 19. Now the works of the flesh (K) are manifest; which are these; Adultery, fornication, uncleanness, lasciviousness, 20. idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, 21. envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. 22. But the fruit of the Spirit (J) is love (Jc), joy, peace, long-suffering, gentleness, goodness, faith, 23. meekness, temperance: against such there is no law. (/) 24. And they that are Christ's have crucified (m) the flesh with the affections and lusts.
(a) v. 16. "In the Spirit," i.e. "according "to the rules of Christianity," or "according to the dictates of the Spirit of God."
(5) " Ye shall not fulfil," i. e. either, imperatively, "fulfil not," or "you shall "have power to resist the temptations of "the flesh."
(c) v. 17. "The Spirit lusteth, &c." So Rom. vii. 22, 23.
(d) "The things that ye would," i. e. "every thing you wish ;'* both what the Spirit and the flesh suggest, because they dictate opposite things. See Horn. vii. 14 to 25.
(«) v. 18. " Led of the Spirit," i. e. " fol"low the dictates of the Spirit of God," or "the rules of Christianity."
ig) "Under the law." "Under an ob"ligation to conform to the Mosaical in"ititutions." The great drift of this epistle is to satisfy the converts that they were free from the bondage of those institutions. The first verse of this chapter is, "Stand "fast, therefore, in the liberty wherewith "Christ hath made you free, and be not "entangled again with the yoke of bond"a?e<" (meaning the regulations and ordinances of the Mosaic law,) and see ante, 205. note on Gal. iii.
(h) v. 19. "The works of the flesh," i.e. "carnal indulgences."
(i) v. 22. "The fruit of the Spirit," i. e. "the things to which the dictates of the "Spirit lead."
(i) "Love, &c." The character of the gospel virtues affords strong internal evidence of its divine origin. It inculcates whatever has a tendency to promote the private happiness of individuals, the general comfort of mankind, and the glory of God, and it inculcates nothing else. If men were in all instances to act up to its precepts, how much of private and of national misery would be avoided! how greatly would the happiness of individuals and of states be advanced 1 See ante, 192. note on Matt. v. 20.
(/) v. 23. "No law." These are principles and practices no law can censure.
(m) v. 24. " Have crucified." "This is "a test: real Christians, they who are to "have any benefit from Christianity, with"stand the impulse of sinful propensities.'' According to Rom. viii. 13. "They who "live after the flesh, shall die; but they "who through the Spirit mortify the deeds "of the body, shall live." See ante, 194. note on Rom. viii. 14.
The Gospel. Luke xvii. 11.
And it came to pass, as Jesus went to Jerusalem, that he passed through the midst of Samaria and Galilee. 12. And as he entered into a certain village, there met him ten men that were lepers, which stood afar off («): 13. and they lifted up their voices, and said, "Jesus, (o) Master, have "mercy on us." 14. And when he saw them, he said unto them. "Go, shew (p) yourselves unto "the priests." And it came to pass, that, as they went, they were cleansed. 15. And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God; 16. and fell down on his face at his feet, giving him thanks: and he was a Samaritan, (y) 17. And Jesus answering said, "Were there not ten "cleansed? but where are the "nine? 18. There are not found "that returned to give glory "to God, save this stranger." 19. And he said unto him, "Arise, "go thy way: thy faith hath made "thee whole."
(n) v. 12. "Afar off." By the Levitical law, (Levit. xiii. 45, 46.) a leper was bound to cry, "Unclean, unclean,'' to guard all persons against approaching him, and he was " to dwell alone:'' "without the camp "shall be his habitation."
(o) v.13." Master," «*<r<*Ta, not "Lord."
(p) v. 14. "Shew, &c." Whoever was cured of a leprosy, was bound to appear before the priest, to satisfy him of the cure, Levit. xiv. Our Saviour's command therefore implied, that before they reached the priest, they should be cleansed. See Matt.viii. 4. ante, 64.
(y) v. 16. "A Samaritan;" and therefore thought contemptuously of by the Jews : and it peculiarly suited the purpose of St. Luke, who wrote for Gentiles, to shew that a stranger, not a Jew, was among those our Saviour healed, and that his con
Fifteenth Sunday after Trinity.
Keep, we beseech thee, O Lord, thy Church with thy perpetual mercy: and because the frailty of man without thee cannot but fall, keep us ever by thy help from all things hurtful, and lead us to all things profitable to our salvation, through Jesus Christ our Lord. Amen.
The Epistle. Gal. vi. 11.
Ye see how large a letter I have written unto you with mine own hand. 12. As many as desire to make a fair shew (r) in the flesh, they constrain you to be circumcised, only (s) lest they should suffer persecution for the cross (/) of Christ. 13. For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh, (u) 14. But God. forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world (s) is crucified unto me, and I unto the world. 15. For in Christ
duct received our Saviour's approbation. 1 Towns. 190.
(r) v. 12. "To make a fair shew, &c." "To keep up appearances with the Jews;' or, "to live in outward honour, worldly "consequence."
(*) "Only, &c." "This is their sole "object, to avoid persecution;" for according to i?. 13. they do not keep or act up to the Mosaic law.
(t) "For the cross, &c." For preaching that alone as sufficient, and decrying circumcision and the Mosaic institutions; for professing a dependance upon Christ alone. See Gal. v. 11.
(«) v. 13. "In your flesh,'' i.e. "in "having you conform to the Mosaic "rites.
(x) v. 14." The world," i.e." all worldly "pursuits and advantages."
Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature, (y) 16. And as many as walk according to this rule (z), peace be on them, and mercy, and (a) upon the Israel of God. 17. From henceforth let no man trouble me (b); for I bear in my body the marks of the (c) Lord Jesus. 18. Brethren, the grace of our Lord (c) Jesus Christ be with your Spirit Amen.
The Gospel. Matt vi. 24. (d)
"I\ o man (e) can serve two mas"ters: for either he will hate the "one, and love the other; or "else he will hold to the one, and "despise the other. Ye cannot
(v) r. 15. "A new creature," i. e. " with "change of habits and dispositions," according to John iii. 3. "born again." See ante, 173. note on John iii. 3.
(?) v. 16. "This rule," i. e. "of glory"ing in the cross of Christ, and in that "only, and of becoming "a new creature."
(a) "And," or " even."
(b) v. 17- "Trouble me," i. e. "by call"ing in question whether I tolerate and "sanction a compliance with the Mosaic "institutions; for I have upon my body "the marks of what I have suffered for "standing up for the sufficiency of Christ, "and the criminality of depending in any "respect upon the Mosaic institutions." St. Paul was a fearless professor, in defiance of all danger and persecution, knowing that if he "confessed Christ beu fore men, Christ would confess him also li before God, Matt. x. 32." and he accordingly preached (what was likely to exasperate the unbelieving Jews at least to the uttermost,) that the Mosaic institutions were not only of no use, but that the placing any the least confidence in them, would take away all chance of assistance from the Gospel. "Behold, I Paul say "unto you, [that if ye be circumcised, Christ "shall profit you nothing, Gal. v. 2." The earnestness with which St. Paul presses this point, the extent to which he dwells upon it, and the manner in which he extorts the converts to bear up against all persecutions and difficulties, afford very
serve God and Mammon, (g)
25. Therefore I say unto you, Take no thought (A) for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat and the body than raiment?
26. Behold the fowls of the air: for they sow not neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? 27. Which of you by taking thought can add (/) one cubit unto his stature? 28. And why take ye thought for raiment? Consider the lilies (&) of the field, how they grow;
strong internal evidence that these Epistles were written whilst the Jews still continued in power, before the destruction of Jerusalem. The date ascribed to this Epistle is A.D. 52. eighteen years before the destruction of Jerusalem.
(c) o. 17, 18. " The Lord," and "our "Lord," 7s Kvpw, & 7s KvpU ijiiSv. So v. 14.
(d) Part of" the Sermon on the Mount."
(e) v. 24. "No man, &c." Our Saviour had just been exhorting them to lay up for themselves treasures, not upon earth, but in heaven; and the object here is to guard against being too much engrossed by worldly pursuits.
(g) "Mammon,'' i. e. " wealth, riches," called in the parable of the unjust steward, (ante, 198. Luke xvi. 9 11.) "the Mam"mon of unrighteousness," "the uri"righteous Mammon."
(h) v 25. "Take no thought," not literally, but comparatively; be not over anxious about it; let it not occupy so much of your time, as to prevent your attention to weightier matters.
(») u.27. "Can add, &c." The meaning is, can any thing, however unimportant, be done by man, without the sanction, or against the will of God? And if not, God, if he thinks fit, will frustrate all your worldly pursuits. They are under his control.
(£) D.28. "The lilies, &c." Many of our Saviour's expressions arose from objects in his view: the sentiment would be
"things of itself! Sufficient unto "the day is the evil thereof."
they toil not, neither do they spin: 29. and yet I say unto you, that even Solomon in all his glory was not arrayed like one of* these. 30. Wherefore, if God so clothe the grass of the field, which to-day is, and tomorrow is cast into the oven, shall he not much more clothe you, O ye of little faith? 31. Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? 32. (for after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things. 33. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. 34. Take therefore no thought for the morrow j for the morrow shall take thought for the
ecollected whenever the object again occurred. 1 Jort. Disc. 133.
(/) v. 13. "Tribulations for you. "What
'I suffer for your sake." This Epistle is supposed to have been written by St. Paul whilst he was in confinement at Rome. It was owing to his exertions among the Gentiles, and to his preaching amongst them, "that the Jews were no longer "God's peculiar people, and that the "Mosaic institutions were no longer to be "considered essential," that the tumult was raised against him at Jerusalem, which led to his confinement at Cesarea, and afterwards at Rome. See Acts xxi. 28. — xxii. 2*2. he might well therefore describe his tribulations, as tribulations for them, they being Gentiles, and he presses them to glory in what he suffered, not to make it ground for despondency. It proved his sincerity — his conviction he was right: that he was no impostor, and had no earthly views: It should therefore inspire confidence, not despair.
(m) v. 14. " For this cause," i.e. (looking forward to v. 16.) "that God would give •• you strength, &c."
(m) "The Father, Sec." with the article
Sixteenth Sunday after Trinity.
0 Lord, we beseech thee, let thy continual pity cleanse and defend thy Church; and because it cannot continue in safety without thy succour, preserve it evermore by thy help and goodness, through Jesus Christ our Lord. Amen.
The Epistle. Ephes. iii. 13.
1 Desire that ye faint not at my tribulations for you (/), which is your glory. 14. For this cause (ra) I bow my knees unto the (n) Father of our Lord Jesus Christ,
15. of whom the whole family (o) in heaven and earth is named,
16. that he would grant you, according to the riches of his glorv, to be strengthened (p) with might
"ilt Xlalifa 71 Kvple riuZy. — Some observations have already been made, (ante, 41. now (q) upon the title so repeatedly given to our Saviour, of "The Son of God," and they acquire additional strength from the instances in which God is in a special manner spoken of as //;'.v Father. In Rom. xv. 6. St. Paul speaks of " God, even the "Father of our Lord Jesus Christ, (or, "the God and Father," 7« dii> >t»i VlJif*.") So 2 Cor. i. 3. Eph. i. 3. " Blessed be God. "even the Father of our Lord Jesus Chriit. (or, «' the God and Father" i 6tl« Koj Iwv!So Col. i. 3. Again 2 Cor. xi. 31. "The *' God and Father, (i e«< *al n*7i|j») of our "Lord Jesus Christ knoweth that I I •■ "not." 1 Pet. i. 3. "Blessed be the God "and Father of our Lord Jesus Chrift, (jHiiiKallla/if.") And our Saviour say*. (John x. 18.) "This commandment have I "received of my Father," Ti (W/fe /"• And see John xiv. 12, 13.
(o) v. 15. " Whole family," i. e. "all "Christians."
(p) v. 16. "To be strengthened, Ac." i. e. in plainer terms, "to have courage in "your hearts, that God would inspire you "with fortitude."
by his Spirit in the inner man;
17. that Christ may dwell (q) in your hearts by faith; that ye, being rooted and grounded in love,
18. may be able to comprehend with all saints, what is the breadth (r), and length, and depth, and height; 19. and to know the love of Christ, which passeth knowledge (s), that ye might be filled (/) with all the fulness of God.
20. Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us,
21. unto him be glory in the Church by Christ Jesus, throughout all ages, world without end. Amen.
The Gospel. Luke vii. 11. And it came to pass the day after, that Jesus went into a city called Nain; and many of his disciples went with him, and much people. 12. Now when he came nigh to the gate of the city, behold there was a dead man carried out (u), the only son (.r) of his mother, and she was a widow: and much people of the city was with her. 13. And
when the Lord saw her, he had compassion on her, and said unto her, "Weep not" 14. And he came and touched the bier: and they that bare him stood still. And he said, "Young man, I (y) "say unto thee, Arise." 15. And he that was dead sat up (z), and began to speak. And he delivered him to his mother. 16. And there came a fear on all: and they glorified God, saying, "That a "great prophet is risen up among "us;" and " That God hath visit"ed his people." 17. And this rumour of him went forth throughout all Judea, and throughout all the region round about.
Seventeenth Sunday after Trinity. The Collect. Lord, we pray thee, that thy grace may always prevent and follow us; and make us continually to be given to all good works, through Jesus Christ our Lord. Amen.
The Epistle. Ephes. iv. 1.
1 Therefore, the prisoner of the Lord (a), beseech you that ye
(j) v. 17. "May dwell, &c." i. e. "that "you may make your hearts fit for his re'ception ; that you may act in all instances "as if he dwelt within you; as if he ani"mated your thoughts and actions."
(r) v. 18. " The breadth, &c." A figurative mode to express "perfect knowledge;" to comprehend with the utmost accuracy, with as much certainty as a man has who has measured the breadth, length, 4c of any solid body or space.
(«) c. 19. "Passeth knowledge," i. e. "better than all other knowledge," or, "greater than any love ever known be"fore," "so great that it can scarcely be "fully apprehended and known." See ante, 37. note on Philipp. iv. 7.
(0 "Be filled, &c" So as almost to be equal with God: as full of love towards others as God himself.
(«) v. 12. " Carried out." It not being lawful to bury within their cities.
(x) '• Only Son,'' "and she was a wi"dow." Circumstances to shew how proper a case was selected.
(y) v. 14. "I say unto thee, &c." making no appeal to the Father; but appearing to act upon a power of his own. Graves's Trinity, 79, 80.
(2) v. 15. " Sat up." This miracle corresponds in character with the rest of our Saviour's miracles. It was public, see verses II, 12. (much people were with our Saviour, much with the widow) a work of mercy, and typical, implying a power to raise the souls of men to life eternal.
(a) v. 1. " Of the Lord," h Kvf[<?, i.e. "Christ," '* for the cause of Christianity," on account of my exertions to establish Christ's religion. St. Paul was then in confinement at Rome.