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Worldly possessions, a great

CHAP. X.

hindrance to salvation.

A. M. 4033. his hands upon them, and blessed that have riches enter into the king- A. M.40. An. Olymp. them. dom of God!

A. D. 29.

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19 Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honour thy father and mother.

20 And he answered and said unto him, Master, all these have I observed from my youth.

21 Then Jesus beholding him, loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, come, take up the cross, and follow me.

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22 And he was sad at that saying, and went away grieved: for he had great possessions.

23 And Jesus looked round about, and saith unto his disciples, How hardly shall they

Matt. 19. 16. Luke 18. 18.- b Exod. 20. Rom. 13. 9.-Matt. 6. 19, 20. & 19. 21. Luke 12. 33. & 16. 9. Matt. 19. 23. Luke 18. 24.

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24 And the disciples were astonished at his words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches to enter into the kingdom of God!

25 It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.

26 And they were astonished out of measure, saying among themselves, Who then can be saved?

27 And Jesus looking upon them saith, With men it is impossible, but not with God: for f with God all things are possible.

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Verse 22. And he was sad at that saying] This young man had perhaps been a saint, and an eminent apostle had he been poor! From this, and a multitude of other cases, we inay learn, that it is oftentimes a misfortune to be rich—but who is aware of this? and who believes it?

priving their children of an ordinance by which no soul can that it was something else he lacked, when Christ explains prove that they cannot be profited; and through an unaccount-here his own meaning, is to be wise above what is written. able bigotry or carelessness withhold from them the privilege of even a nominal dedication to God; and yet these very persons are ready enough to fly for a minister to baptize their child when they suppose it to be at the point of death! It would be no crime to pray, that such persons should never have the privilege of hearing my father! or my mother! from the lips of their own child. See on Matt. iii. 6. and on Mark

xvi. 16.

Verse 17. There came one running] See the case of this rich young man largely explained on Matt. xix. 16, &c.

Verse 21. Then Jesus beholding him] Looking earnestly, ¡μßx↓as, or affectionately upon him, loved him, because of his youth, his earnestness, and his sincerity.

One thing thou lackest] What was that? A heart disengaged from the world, and a complete renunciation of it and its concerns; that he might become a proper and successful labourer in the Lord's vineyard. See Matt. xix. 21. To say

Verse 29. And the gospel's] Read, for the sake of the gospel. I have with Griesbach adopted EVEXEY, for the sake, on the authority of BCDEGHKMS. V. sixty others, and almost all the Versions.

Verse 30. In this time] Ev w xaiga Tourw, in this very time. Though Jews and Gentiles have conspired together to destroy both me and you; my providence shall so work that nothing shall be lacking, while any thing is necessary.

And fathers. This is added by K. upwards of sixty others, Ethiopic, Gothic, Slavonic, Saxon, Armenian, Coptic, and in one of my own MSS. of the Vulgate.

Some have been greatly embarrassed to find out the literal -
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Christ foretells his death.

A. D. 29.

ST. MARK. James and John seek for pre-eminence..

A. M. 4055. and mothers, and children, and lands, || bedee, come unto him, saying, Master, we would that thou shouldest do for us whatsoever we shall desire.

An. Olymp. with persecutions; and in the world to come eternal life.

CCHI. 1.

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32 And they were in the way going up to Jerusalem; and Jesus went before them: and they were amazed; and as they followed, they were afraid. And he took again the twelve, and began to tell them what things should happen unto him,

33 Saying, Behold, we go up to Jerusalem; and the Son of man shall be delivered unto the chief priests, and unto the scribes; and they shall condemn him to death, and shall deliver him to the Gentiles:

84 And they shall mock him, and shall scourge him, and shall spit upon him, and shall kill him: and the third day he shall rise again,

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37 They said unto him, Grant unto us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory.

38 But Jesus said unto them, Ye know not what ye ask: can ye drink of the cup that I drink of? and be baptized with the baptism that I am baptized with?

39 And they say unto him, We can. And Jesus said unto them, Ye shall indeed drink. of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized:

40 But to sit on my right hand and on my left hand, is not mine to give; but it shall be given to them for whom it is prepared.

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41 And when the ten heard it, they began

a Matt. 19. 30. & 29. 16. Luke 13. 30. Matt. 20. 17, Luke 18. 31. ch. 8. 31. & 9. 31. Luke 9. 22. & 13. 31.

Matt. 20. 20.- e Matt. 20. 24.

truth of these promises, and some in flat opposition to the text have said, they are all to be understood spiritually. But thus far is plain, that though those who have left all for the sake of Christ, do find among genuine Christians, spiritual relatives, which are as dear to them as fathers, mothers, &c. yet they have the promise of receiving a hundred fold, often Literally fulfilled: for wherever a Christian travels among Christians, the shelter of their houses, and the product of their lands, are at his service as far as they are requisite. Besides, these words were spoken primarily to the disciples, and pointed out their itinerant manner of life; and how, travelling about from house to house, preaching the gospel of the grace of God, they should, among the followers of Christ, be provided with every thing necessary in all places, as if the whole were their own. I have often remarked that the genuine messengers of God in the present day, have, as noted above, this promise literally fulfilled.

With persecutions] For while you meet with nothing but kindness from true Christians, you shall be despised,, and often afflicted by those who are enemies to God and goodness-but || shall have in the world to come, aw TW comfort ye your xoper, the coming world (that world which is on its way to meet you) eternal life,

for

Verse 32. And he took again the twelve] Or thus: For having again taken the twelve, &c. I translate xa for, which signification it often bears, see Luke i. 22. John xii, 35. and elsewhere. This gives the reason of the wonder and fear of the disciples, FOR he began to tell them on the way, what was to befal him. This sense of zz. I find is also noticed by Rosenmuller. See on Matt. xx. 17—19.

Verse 35. And James and John-come unto him] The request here mentioned, Matthew says, chap. xx. 20. was made by Salome their mother: the two places may be easily reconciled thus. The mother introduced them, and made the request, as if from herself; Jesus knowing whence it had come, immediately addressed himself to James and John, who were standing by; and the mother is no farther concerned in the business. See the note on Matt. xx. 20.

Verse 37. In thy glory.] In the kingdom of thy glory-threeMSS. Which kingdom they expected to be established on earth. Verse 38. And be baptized] or be baptized. Instead of xa. und, n or, is the reading of BCDL. five others, Coptic, Arme-nian, latter Syriac in the margin, Vulgate, all the Itala, and Origen. See the note on Matt, xx. 22.

Verse 40. Is not mine to give] See on Matt. xx. 23. Verse 41. When the ten heard it] See Matt, xx. 24—23..

Who is chief among the disciples of

A. D. 29.

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to be much displeased with James and went out of Jericho with his disciples An. Olymp. John. CCII. 1.

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42 But Jesus called them to him, and saith unto them, Ye know that they which b are accounted to rule over the Gentiles, exercise lordship over them; and their great ones exercise authority upon them.

43 But so shall it not be among you: but whosoever will be great among you, shall be your minister:

44 And whosoever of you will be the chiefest, shall be servant of all.

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and a great number of people, blind
Bartimeus, the son of Timeus, sat by
the highway side begging.

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47 And when he heard that it was Jesus of Nazareth, he began to cry out, and say, Jesus, thou son of David, have mercy on me!

48 And many charged him that he should hold his peace: but he cried the more a great deal, Thou son of David, have mercy on me!

49 And Jesus stood still, and commanded him to be called. And they call the blind man, saying unto him, Be of good comfort, rise; he calleth thee.

50 And he, casting away his garment, rose,

And they came to Jericho: and as he and came to Jesus.

b

* Luke 22. 25.--- Or, think good.

Matt. 20. 26, 28. ch. 9. 35. Luke 9. 48.

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John 15. 14. Phil. 2. 7. Matt. 20. 28. 1 Tim. 2. 6. Tit. 2. 14f Matt. 20. 29. Luke 18. 35.

Verse 46. Blind Bartimeus] bar in Syriac signifies son. It appears that he was thus named because Timeus, Tulmeus or Talmai, was the name of his father, and thus the son would be called Bar-talmeus, or Bartholomew. Some suppose vios Tipaiou the son of Timeus, to be an interpolation. Bartimeus the son of Timeus, o ruchos, THE blind man. It was because he was the most remarkable, that this Evangelist mentions him by name, as a person probably well known in those parts.

Verse 50. And he, casting away his garment] He cast off his outward covering, a blanket, or something of the kind, which kept him from the inclemency of the weather; that he might have nothing to hinder him from getting speedily to Christ. If every penitent were as ready to throw aside his self-righteousness and sinful incumbrances, as this blind man was to throw aside his garment, we should have fewer delays in conversions than we now have; and all that have been convinced of sin would have been brought to the knowledge of the truth. The Reader will at least pardon the introduction of the following anecdote, which may appear to some as illustrative of the doctrine grounded on this

text.

among truly religious people.) Among other things they were led to enquire how long each had known the salvation of God; and how long it was after they were convinced of their sin and danger, before each got a satisfactory evidence of pardoning mercy. The white man said, "I was three mouths in deep distress of soul, before God spoke peace to my troubled, guilty conscience." "But it was only a fortnight," replied the negro," from the time I first heard of Jesus, and felt that I was a sinner, till I received the knowledge of salvation by the remission of sins." "But what was the reason,” said the white man," that you found salvation sooner than I did?" "This is the reason," replied the other, "you white men have much clothing upon you, and when Christ calls, you cannot run to him; but we poor negroes have only this, (points ing to the mat or cloth which was tied round his waist) and when we hear the call, we throw it off instantly, and run to him."

Thus the poor son of Ham illustrated the text without intending it, as well as any doctor in the universe. People who have been educated in the principles of the Christian religion, imagine themselves on this account, Christians; and when convinced of sin, they find great difficulty to come as me mere sinA great revival of religion took place in some of the Ame- ners to God, to be saved only through the merits of Christ. rican States, about the year 1773, by the instrumentality of Others, such as the negro in question, have nothing to plead some itinerant preachers sent from England. Many, both but this, we have never heard of thee, and could not believe in whites and blacks were brought to an acquaintance with God, || thee of whom we had not heard; but this excuse will not avail who bought them. Two of these, a white man and a negro, now, as the true light is come-therefore they cast of this meeting together, began to speak concerning the goodness of covering, and come to Jesus. See this miraculous cure cxGod to their souls (a custom which has ever been commonplained at large on Matt. xx. 29–34.

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A.M. 4033. 51 And Jesus answered and said un

A. D. 29.

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for an ass and her colt.

52 And Jesus said unto him, Go thy A.M. 403, way; 'thy faith hath made thee whole.

A Olymp. to him, "What wilt thou that I should
do unto thee? The blind man said un-And immediately he received his sight,
and followed Jesus in the way.

to him, Lord, that I might receive my sight.

A. D. 29. An. lymp. CCII. 1.

Matt. 20. 32, 34. Luke 7. 22.

Matt. 9. 22. ch. 5. 34.- — Or, saved thee.

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Verse 51. Lord, that I might, &c.] The Codex Beza, and some copies of the Itala, have Kugiɛ gaßße, O Lord, my teacher. Verse 52. Followed Jesus in the way] Instead of w Inoou, Jesus, several eminent critics read av, him. This is the reading of ABCDL. fourteen others; Coptic, Æthiopic, Armenian, latter Syriac in the margin, two Persic, Vulgate, all the Itala, and Origen, once. JESUS is the common reading, but this sacred name having occurred so inmediately before, there could be no necessity for repeating it here, nor would the repetition have been elegant.

This very remarkable cure gives us another proof, not only of the sovereign power, but of the benevolence of Christ: nor do we ever see that sovereign power used, but in the way of || benevolence. How slow is God to punish! how prone to spare! To his infinite benevolence can it be any gratification to destroy any of the children of men? No! We must take great heed not to attribute to his sovereignty, acts which are inconsistent with his benevolence and mercy. I am afraid this is a prevailing error; and that it is not confined to any religious party exclusively.

CHAPTER XI.

Christ rides triumphantly into Jerusalem, 1-11. The barren fig-tree cursed, 12-14. He cleanses the temple, 15-17. The scribes and chief-priests are enraged, 18. Reflections on the withered fig-tree, 19-23. Directions concerning prayer and forgiveness, 24-26. The chief-priests, &c. question him by what authority he did his works, 27, 28. He answers, and confounds them, 29-33.

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Verse 1. He sendeth-two of his disciples] This was done but a few days before the pass-over. See our Lord's entry into Jerusalem illustrated, on Matt. xxi. 1-17.

Verse 2. Whereon never man sat] No animal was allowed to be employed in sacred uses, even among the heathen, that had previously been used for any domestic or agricultural purpose; and those which had never been yoked, were considered as sacred. See several proofs of this in the note on Numb. xix. 2. and add this from Ovid:

Bos tibi, Phabus ait, solis occurret in arvis,
Nullum passa jugum curvique immunis aratri.
Met. lib. iii. v.

The Delphic oracles this answer give:
Behold among the fields a lonely cow,
Unworn with yokes, unbroken to the plough.

10.

Verse 3. And straightway he will send him hither.] From the text, I think it is exceedingly plain, that our Lord did not beg, but borrow the colt; therefore the latter clause of this

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verse should be understood as the 'promise of returning him. Is not the proper translation the following? And if any one say to you, why do ye this? Say; The Lord hath need of him, and will speedily send him back hither-και ευθέως αυτόν αποτέλλει wdt. Some eminent critics take the same view of the passage. Verse 6. And they let them go.] Having a full assurance that the beast should be safely and speedily restored.

Verse 10. In the name of the Lord] Omitted by BCDLU. some others, and several Versions. Griesbach leaves it out. Hosanna in the highest !] See on Matt. xxi. 9.

Verse 11. When he had looked round about upon all things] He examined every thing-to see if the matters pertaining to the divine worship were properly conducted-to see that nothing was wanting-nothing superfluous.

to thy grave in FULL AGE, like as a shock of corn cometh in his season; xara xalgov, in the time in which it should be reaped.

When our Lord saw this fig-tree by the way-side, apparently flourishing, he went to it to gather some of the figs-being on the way-side, it was not private, but public property; and any traveller had an equal right to its fruit. As it was not as yet the time for gathering-in the fruits, and yet about the time when they were ready to be gathered, our Lord with propriety expected to find some. But as this happened about five days before that pass-over, on which Christ suffered, and the pass-over that year fell on the beginning of April, it has been asked, "how could our Lord expect to find ripe figs inthe end of March?" Answer, Because, figs were ripe in

And now the eventide was come] The time in which he Judea as early as the pass-over. Besides, the fig-tree puts usually left Jerusalem, to go to Bethany.

forth its fruit first, and afterwards its leaves. Indeed this tree in the climate which is proper for it, has fruit on it all the year round, as I have often seen. All the difficulty in the text may be easily removed by considering that the climate of Judea is widely different from that of Great Britain. The summer begins there in March, and the harvest at the passover, as all travellers into those countries testify: therefore as our Lord met with this tree five days before the pass-over, it is evident, 1st. That it was the time of ripe figs; and 2dly. That it was not the time of gathering them, because this did not begin till the pass-over, and the transaction here mention-

Verse 13. For the time of figs was not yet.] Rather, For it was not the season of gathering figs yet. This I am fully persuaded is the true sense of this passage, ou yag ny xaigos ouxwv. For a proof that xaigos here signifies the time of gathering the figs, see the LXX. in Psal. i. 3. He bringeth forth his fruit, #y nagw autov, in his season; i. e. in the time in which fruit should be ripe, and fit for gathering. See also Mark xii. 2. And at the season, tw xaigw, the time of gathering the fruits of the vineyard. Matt. xxi. 34. When the time of the fruit drew near; ¦ naigos Twv xagy, the time in which the fruits were to be gathered, for it was then that the Lord of the vine-ed, took place fine days before. yard sent his servants to receive the fruits; i. e. so much of them as the holder of the vineyard was to pay to the owner by way of rent; for in those times rent was paid in kind.

To the above may be added Job v. 26. Thou shalt come

For farther satisfaction on this point, let us suppose, I That this tree was intended to point out the state of the Jewish people. 1. They made a profession of the true religion. 2. They considered themselves the peculiar people of God, and

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