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divided against itself is brought to desolation; and a house divided against a house, falleth. 18. If Satan also be divided against himself) how shall his kingdom stand? because ye say that I cast out devils through Beelzebub. 19. And if I by Beelzebub cast out devils, by whom do your sons cast them out? therefore shall they be your judges. 20. But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you. 21. When (c) a strong man armed keepeth his palace, his goods are in peace: 22. but when a stronger than he shall come upon him, and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoils. 23. He (d) that is not with me is against me: and he that gathereth not with me, scattereth. 24. When the unclean spirit is gone out of

"a man, (e) he walketh through "dry places, seeking rest; and "finding none, he saith, "I will "return unto my (jg) house "whence I came out." 25. And "when he cometh, he findeth it "(A) swept and garnished. 26. "Then goeth he, and taketh to "him seven other spirits more "wicked than himself; and they "enter in, and dwell there: and "the last state of that man is "worse than the first" 27. And it came to pass, as he spake these things, a certain woman of the company lifted up her voice, and said unto him, "Blessed is the "womb that bare thee, and the "paps which thou hast sucked." 28. But he said, "Yea, rather, "blessed are they that hear the "Word of God, and keep it"

Fourth Sunday in Lent.
The Collect.

Grant, we beseech thee, Al

dom: they were done to convince the people that Jesus was the Messiah, and to induce them to turn from their evil ways: it was absurd, therefore, to suppose that Satan concurred in effecting them.

(c) v. 21. "When, &c." So if Satan were not overcome, his ministers would remain where he had sent them; but it is because I have the mastery over him, that they are cast out. The parallel passage in Matt. xii. 29. puts this very clearly : " How "can one enter into a strong man's house, "and spoil his goods, except he first bind "the strong man: and then he will spoil "hit house?''

(d) v. 23. "He that is not with me, &c" Probably a Jewish proverb: and the inference is, if the not being with, the not assisting, is equal to being against, how much more am I against Satan, when I cast out his ministers!

(e) «.24." He," i.e. "the unclean spirit." (g) "My house," i. e. " the man I left." (h) v. 25. "Swept, Ac." i. e. "studi

"ously fitted up to re-admit him." The

meaning is, if the person whom the unclean spirit has left, instead of endeavouring to prevent his return, prepares for it, and is willing to receive him back, tbc spirit will return with others worse, and the man's last state will be worse than his first. So if the Jews, when deliverance from the power of Satan is offered, think proper to reject it, and impute to Satan those works of God which are intended to rouse them into a belief in Jesus Christ, they will be worse off than before these mighty works were done. St Matthew draws the inference, in the parallel passage, Matt. xii. 45. "even so shall it be "also unto this wicked generation." So in Matt. xi. 20 to 24. our Saviour intimate* to the cities in which his mighty works had been done, that it would be more tolerable for Tyre, Sidon, and Sodom, at the day of judgment, than for them; for if the mighty works that had been done in them had been done in Tyre, Sidon, and Sodom, they would have repented >» sackcloth and ashes.

mighty God, that we, who for our evil deeds do worthily deserve to be punished, by the coralort of thy grace may mercifully be relieved, through our Lord and Saviour Jesus Christ. Amen.

The Epistle. Gal. iv. 21. (i)

Tell me, ye that desire to be under (A:) the law, do ye not hear the law (A:)? 22. For it is written, That Abraham had two sons; the one (/) by a (m) bond-maid, the other (/) by a free-woman (m). 23. But he who was of the bondwoman was born after («) the flesh; but he of the free woman was by (n) promise. 24. Which

things are an (0) allegory: for (p) these are the two (q) covenants; the (r) one from the mount Sinai, which gendereth (s) to bondage, which (/) is Agar. 25. For this Agar is («) mount (#) Sinai in Arabia, and answereth (y) to Jerusalem (z) which now is, and is in bondage with her children. 26. But (a) Jerusalem which is above is (b) free, which is the (c) mother of us all. 27. For it (rf) is written, "Rejoice, thou barren "that bearest not; break forth "and cry, thou that travailest "not; for the desolate hath many "more children than she which "hath an husband." 28. Now

(t) It was a mala object with St. Paul to satisfy the Galatian converts of the sufficiency of the Gospel, without observing the Mosaic institutions: and he here compares the Mosaic law, the law delivered to Moses at Mount Sinai, to the son of Hagar, the bond-woman, and the gospel to the son of Sarah, the free-woman: and as Hagar's son was cast out, that he might not be heir with Sarah's son, so he concludes the law is to be cast out, and will have no part of the inheritance under the gospel.

(A) v. 21. "The law," i.e. 1st, "the "Mosaic institutions.'' 2dly, "the writ"ings of Moses."

(I) v. 22. "The one," i. e. "Ishmael." "The other," i. e. "Isaac."

(m) "Bond-maid," i.e. " Hagar." Gen. xvi. " Free-woman," i. e. "Sarah." Gen. xxi. 1 to 3.

(») v. 23. "After the flesh," i. e. "ac"cording to the common course of "nature.'' "By promise," i. e. " out of "the common course, when Sarah was "far beyond the ordinary age of child"bearing, by virtue of God's promise." See Gen. xvii. 16, 17. Gen. xvin. 9 to 14.

(o) v. 24. "An allegory." If not so meant, capable of being so used, or — "written allegorically, with a typical sig"nification."— Slade. 'AXkirytfcvyuya, " to "be allegorized," admitting an allegorical application.

(p) " These," i. e. "the women."

(q) " The two covenants," i. e. "the

"Mosaic law, and the Gospel dispens"ation."

[r) "The one," i. e. "the Mosaic law, "delivered to Moses at Mount Sinai."

(s) "Gendereth to bondage," i. e. "brings forth slaves." "Leads to slavery."

(t) "Which is Agar," i. e. "is so called "in the allegory."

(u) t>.25. "Is,"i.e. "represents." The name stands for it in Arabic, thither Hagar fled, and there her posterity dwelt. Whitby in loco.

(x) "Mount Sinai," i. e. "where the "law was delivered to Moses."

(y) "Answereth," i.e. "in the alle"gory."

(r) "Jerusalem which now is," i. e. "the Jewish polity under the Mosaic in"stitution."

(a) v. 26. "Jerusalem which is above" "the spiritual Jerusalem, the kingdom of "Christ, the Christian polity and church."

(b) "Free," i. e. "not in bondage."

(c) "The mother of us all" — " whose "children therefore we are."

id) u.27. " It is written." Isaiah liv. 1. The meaning is, the children of promise, they who become Christians, shall be so numerous, that what was said in Isaiah ■with a view to the future state of Christianity, may be affirmed of them. As Sarah, who was by nature barren, had, against the course of nature, more descendants than Hagar, so shall the Qospel, the spiritual Sarah, have abundantly more children than the Jewish dispensation.

we, brethren, as Isaac was, are the children of promise. 29. But (e) as then, he that was born after (g) the flesh, persecuted him that was born after (g) the Spirit, even so (A) it is now. 30. Nevertheless what saith the («') Scripture ?" Cast (A) out the "bond-woman and her son: for "the son of the bond-woman shall "not be heir with the son of the "free-woman. 31. So (/) then, brethren, we are not children of the bond-woman, but of the free.

The Gospel. John vi. 1.

Jesus went over the sea of Galilee, which is the sea of Tiberias. 2. And a great multitude followed him, because they (m) saw his miracles which he did on them that were diseased. 3. And

Jesus went up into a mountain, and there he sat with his disciples. 4. And the passover, a feast of the Jews, was nigh. (n) 5. When Jesus then lifted up his eyes, and saw a great company come unto him, he saith unto Philip, "Whence "shall we buy bread, that these "may eat?" 6. And this he said to prove him: for he himself knew what he would do. 7. Philip answered him, "Two hundred "penny-worth of bread is not suf"ficient for them, that every one "of them may take a little." 8. One of his disciples, Andrew, Simon Peter's brother, saith unto him, 9. "There is a lad here, "which hath five barley-loaves "and two small fishes: but what "are they among so many?" 10. And Jesus said, "Make the

(e) v. 29. "But, &c." This was to give them courage against the persecutions from the Jews; and the passage cited in verse 30. is to satisfy them their opponents would be overthrown.

(g) "Born after the flesh," i. e. "Ish"mael, Hagar's son." "Born after the "Spirit," i. e. " Isaac, Sarah's son."

(h) "So, &c." i.e. "they who consider "the Mosaic institutions as still in force, "who are born after the flesh, persecute "us who are free from those institutions, "the children of the Spirit."

(»') v. 30. "The Scripture." Gen.xxi. 10.

\k) "Cast out, &c." As Hagar's son was cast out, and was not to be heir with Sarah's, so was the law to be cast out, and its followers: they who looked up to thai, and rejected Christianity, were not to participate with Christians in the benefits of the Gospel.

(/) c. 31. "So then, &c." Our claim is not under the first covenant, but under the second; not under the Mosaic law, the covenant or dispensation of bondage, but under the Gospel, the covenant or dis • pensation of freedom. We ought to treat ourselves therefore, not as children of the bond-woman, subject to bondage, but as children of the free-woman, and therefore

exempt from it. St. Paul, accordingly, goes on thus to exhort them: "Stand fast, "therefore, in the liberty wherewith Christ "hath made you free, and be not entangled "again with the yoke of bondage. Behold "I Paul say unto you, that if ye be cir"cumcised' (that is (probably) look up and rely upon the Mosaic institutions) "Christ shall profit you nothing."

(m) v. 2. "Saw." The miracles, therefore, were visible; such as bye-standers could see. John, who was one of the constant followers of our Saviour, was probably an eye-witness.

(n) v. 5. "When, &c." This miracle was peculiarly well-timed. According to Matt. xiv. 15. they were in a desert place, and it was evening: the multitude would therefore naturally be hungry: and their wants made this miracle a most seasonable proof of our Saviour's power. The character of this miracle, too, was like most of our Saviour's, public, in ease of the wants of mankind, and typical, implying a like power over their souls. Ante, 84. note on Luke xviii. 43. In John vi. 35. our Saviour shews its typical application, "lam "the bread of life: he that cometh tome "shall never hunger; and he that believeth "on me shall never thirst."

men sit down." Now there was much (o) grass in the place. So the men sat down, in number about five thousand. 11. And Jesus took the loaves: and when he had given thanks, he distributed to the disciples, and the disciples to them that were set down; and likewise of the fishes as much as they would. 12. When they were filled, he said unto his disciples, "Gather "up the fragmentsthatremain, that "nothing be lost." 13. Therefore they gathered them together, and filled twelve baskets with the fragments of the five barleyloaves, which remained over and above unto them that had eaten. 14. Then those men, when they had seen the miracle that Jesus did, said, "This is of a truth (j>) "that prophet that should come "into the world."

Fifth Sunday in Lent. The Collect. E beseech thee, Almighty God, mercifully to look upon thy

w

(o) r. 10. "Much grass ;" a minute circumstance: what an eye-witness would re collect.

{p) v. 14. " That prophet." This implies that some prophet was expected. See ante, 35. note on Matt. xi. 3.

(y) This part of Scripture contrasts the atonement by Christ with that under the Mosaic dispensation. By the latter, the bigh priest once every year was to sacrifice a young bullock and a goat for a sin-offering, and to enter that part of the tabernacle or temple which was called "the Holy of Holies," and there to make an atonement, because of the uncleanness of the people, and because of their transgressions in all their sins. (Levit. xvi.) And the superiority of the atonement by Christ is pointed out in these particulars; that it is not by a mortal high priest, or a high priest who has any sins of his own, that the atonement is made, but it is by Christ himself, who was immortal, and free from sin;

people; that by thy great goodness they may be governed and preserved evermore, both in body and soul, through Jesus Christ our Lord. Amen.

The Epistle. Heb.ix. 11. (q).

Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands (r), that is to say, not of this building; 12. neither by the blood of goats and calves, but by his own blood, he entered in once into the (*) holy place, having obtained eternal redemption for us. 13. For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth (t) to the purifying of the flesh; 14. how much more shall the blood of Christ, who through the eternal Spirit offered himself without («) spot to God, purge your conscience from dead works, to serve the living God? 15. And for (.r) this cause he is

that his entrance is not annual, as the high priest's, but once for all; that it is not into an earthly tabernacle he has entered, but into heaven itself: that it was not with the blood of a bullock and a goat that he made the atonement, but with his own blood; and that he has obtained for us, not a temporary relief, but eternal redemption; not the purification of the flesh, but the purging of the conscience.

(r) v. 11. "Not made with hands," i. e. "not of human structure, viz. Heaven."

{s) "The holy place," i. e. "Heaven," of which "the holy of holies'' in the temple at Jerusalem, was a type.

(I) v. 13. "Sanctifieth," by removing certain legal pollutions and impediments. Kidd.437.

(u) v. 14. "Without spot," so that it was notybr himself (or any sin of his own) he had to make the sacrifice.

(x) v. 15. " For this cause," i. e. (probably) "to purge the conscience from dead

the (y) Mediator of the new testament (z), that by means of death, for the redemption of the transgressions (a) that were under the first testament, they (b) which are called, might receive the promise of eternal inheritance.

The Gospel. John viii. 46.

Jesus said, "Which of you con"vinceth me of (c) sin? And if I "say the truth, why do ye not be"lieve me? 47. He that is of "God, heareth God's words; ye "therefore (rf) hear them not, "because ye are not of God."

48. Then answered the Jews, and said unto him, "Sav we not well "that thou art a (e) Samaritan, "and hast a devil?" 49. Jesus answered, "I have not a devil: "but I honour my Father, and ye "do dishonour me. 60. And I "seek not mine own glory: there "is one (g) that (//) seeketh and "(A) judgeth. 51. Verily, verily, "I say unto you, If a man keep "my saying («'), he shall never "see death." (k) 52. Then said the Jews unto him, "Now we "know that thou hast a devil. "Abraham is dead, and the pro

"works, and make men serve the living "God."

(jy) "The Mediator, &c." or, "a Me"diator of a new testament. The articles are not in the original," Sio&wij; xaunj;

(z) " Testament," rather "cove"nant or dispensation." The same word is translated "covenant, Heb. viii. 6. 9. "10. and x. 16." And theMosaic dispensation answers the description of " a cove"nant or dispensation" better than that of "a testament." See post,129. note on Heb. x. 16.

(a) "The transgressions that were "under the first testament," i. e. (probably) "those for which the Mosaic dispen"sation afforded no effectual atonement:" for, according to Heb. x. 4. "it is not pos"sible that the blood of bulls and of goats "should take away sins."

(b) "They which are called." The Call is to all mankind: but they only who hear, who accept the Call, and act up to its duties, are here intended.

(c) v. 46. "Of sin." It was an argument in favour of our Saviour's pretensions, that "he did no sin, neither was "guile found in his mouth, 1 Pet. ii. 22.;" that he lived in perfect innocence; so that his adversaries could not point out a single instance to the contrary.

(d) v. 47. "Therefore, &c." i.e. "for "this reason."

(e) v. 48. " A Samaritan." The Samaritans are supposed to have been much addicted to sorcery and witchcraft. This, therefore, was an insinuation that our Sa

*~w was a sorcerer, and performed what

he did by the aid of evil spirits, and is like the insinuation so well refuted by our Saviour, Luke ix. 17. ante, 93. "that be cast "out devils by Beelzebub the prince of the "devils." It may be observed, that there was a deadly enmity between the Jews and the Samaritans: the Samaritans, however, used the five books of Moses; and their copies do not differ in essentials from the Jewish. We have from them, therefore, the early prophecies, "that the Seed of the "woman should bruise the serpent's head; "that in the seed of Abraham, Isaac, and "Jacob, all the nations of the earth should "be blessed; that the sceptre should not "depart from Judah till the coming of "Shiloh; and that God should raise up a "prophet like unto Moses." (See ante, 69. note (e) on Mai. iii. 1.) So that without the writings preserved by the Jews, we should have many of the prophecies on which Christianity is founded. And is it not singular, that all the books of the Old Testament, the books which contain all the prophecies on which we rely, were preserved for ages with the most scrupulous attention by the decided enemies of Christianity, the Jews, and that we have some of those books, the five books of Moses, from the decided enemies of the Jews, the Samaritans?

(g) v. 50. (' one') i. e. God, the Father.

(A) "Seeketh," i.e. "my glory."— "Judgeth," i. e. "punisheth those who withstand it."

(»') v. 51. 55. "Saying," i. e. (probably) "commandments." TovX&'yoc

(Ic) "Death," i. e. (probably) "spiri"tual, eternal death."

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