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His parents chide him for staying behind. CHAP. II.

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He returns with them to Nazareth.

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48 And when they saw him, they || 50 And they understood not the A. M. 4012. were amazed: and his mother said un- saying which he spake unto them. to him, Son, why hast thou thus dealt 51 And he went down with them, with us? behold, thy father and I have sought and came to Nazareth, and was subject unto thee sorrowing. them but his mother kept all these sayings in her heart.

49 And he said unto them, How is it that ye sought me? wist ye not that I must be about 'my Father's business?

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a John 2. 16.ch. 9. 45. & 18. 34.

< Ver. 19. Dan. 7. 28. 1 Sam. 2. 26. ver. 40. Or, age.

Verse 47. Answers.] The word amoxgios here, seems not to mean answers only, but what Jesus said by way of question to the doctors, ver. 46. So in Rev. vii. 13. one of the elders is said to have answered, saying-when he only asked a question. Bp. PEARSE.

Verse 48. Why hast thou thus dealt with us?] It certainly was not his fault, but theirs. Men are very apt to lay on others, the blame of their own misconduct.

In

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1. God causes his grace to descend not only on the great and powerful of the world, but also upon the most simple and inconsiderable: just as the heavens diffuse their influence not only on great trees, but also on the smallest herbs.

2. God seems to take more delight in bestowing his favours on the most abject, than in distributing them among persons of elevated rank. Here is an example :-for while he sent the wise men of the East to Herod, he sent an angel of heaven to the shepherds, and conducted them to the cradle of the Saviour of the world.

3. In this meeting of the angels and shepherds, you see a perpetual characteristic of the economy of Jesus Christ; wherein the highest and most sublime things are joined with the meanest and lowest. In his person, the eternal word is united to a creature, the divine nature to the human, infinity to infirmity, in a word, the Lord of glory to mean flesh and

Verse 49. How is it that ye sought me ?] Is not this intended as a gentle reproof? Why had ye me to seek? Ye should not have left my company, when ye knew I am constantly employed in performing the will of the Most High. My Father's business?] EV TOIS TOU яargos μov, my Father's concerns. Some think that these words should be translated, Father's house; which was a reason that they should have sought him in the temple only. As if he had said, Where should a child be found, but in his father's house? This trans-blood. On his cross, though he appears naked, crowned with lation is defended by Grotius, Pearse, and others: and is the reading of the Syriac, latter Persic, and Armenian versions. Our Lord took this opportunity to instruct Joseph and Mary, concerning his divine nature and mission. My Father's concerns.-This saying, one would think, could not have been easily misunderstood. It shews at once, that he came down from heaven. Joseph had no concerns in the temple; and yet we find, they did not fully comprehend it. How slow of heart is man to credit any thing that comes from God!*

Verse 51. Was subject unto them] Behaved towards them with all dutiful submission. Probably his working with his hands at his reputed father's business, is here also implied: see on ver. 41. No child among the Jews was ever brought up in idleness. Is not this the carpenter? was a saying of those Jews, who appear to have had a proper knowledge of his employment, while in Joseph's house. See the note on Matt. xiii. 55.

Verse 52. Jesus increased in wisdom] See on ver. 40.

The following remarks, taken chiefly from Mr. Claude, on the foregoing subject, are well worth the Reader's attention. I. The birth of Christ is announced to the shepherds.

thorns, and exposed to sorrows, yet at the same time, he shakes the earth and eclipses the sun. Here, in like manner, are angels familiar with shepherds: angels to mark his majesty, shepherds his humility.

4. This mission of angels relates to the end, for which the Son of God came into the world; for he came to establish a communion between God and men, and to make peace between men and angels: to this must be referred what St. Paul says, Col. i. 20. It pleased the Father, by him to reconcile all things to himself.

5. However simple and plain the employments of men. may be, it is always very pleasing to God, when they discharge them with a good conscience. While these shepherds were busy in their calling, God sent his angels to them.

6. God does in regard to men, what these shepherds did in regard to their sheep. He is the great Shepherd of mankind continually watching over them by his providence.

II. The glory of the Lord shone round the shepherds. 1. When angels borrow human forms, in order to appear. to men; they have always some ensigns of grandeur and majesty, to shew that they are not men, but angels.

2. The appearance of this light to the shepherds in the night, may very well be taken for a mystical symbol. Night

Reflexions on the appearance of the angels ST. LUKE.

to the Shepherds, and on Simeon's song,

represents the corrupt state of mankind when Jesus came into || for an inheritance among the sanctified. They who make not this use of life are much to be lamented. It would have been better for them had they never been born.

the world; a state of ignorance and error. Light fitly represents the salutary grace of Christ which dissipates obscurity, and gives us the true knowledge of God.

III. The angels were filled with great fear.

1. This was the effect of their great surprise. When grand objects suddenly present themselves to us, they must needs fill us with astonishment and fear, for the mind, on these occasions, is not at liberty to exert its force; on the contrary, its strength is dissipated, and during this dissipation it is impossible not to fear.

2. This fear may also arise from emotions of conscience. Man is by nature a sinner, and consequently an object of the justice of God. While God does not manifest himself to him he remains insensible of his sin; but when God discovers himself to him, he awakes to feeling and draws nigh to God, as a trembling criminal approaches his judge. See this exemplified in the case of Adam, and in that of the Israelites when God appeared on the mountain: hence that proverbial saying We shall die, for we have seen God.

3. The shepherds had just reason to fear, when they saw before them an angel of heaven, surrounded with the ensigns of majesty, for angels had been formerly the ministers of God's vengeance. On this occasion, the sad examples of divine vengeance, recorded in scripture, and performed by the ministry of angels, might, in a moment, rise to view, and incline them to think that this angel had received a like order to destroy them.

IV. Observe the angels' discourse to the Shepherds. 1. The angels say to them, fear not. This preface was necessary to gain their attention, which fear, no doubt, had dissipated. The disposition which the angel wishes to awaken in them, comports with the news which he intended to announce; for what has fear to do with the birth of the Saviour of the world?

2. The angel describes, 1st. the person of whom he speaks, a saviour, Christ, the Lord; see before on ver. 11. See 2dly. What he speaks of him; he is born unto you. Sly. He marks the time; this day. 4thly. He describes the place; in the city of David. 5thly. He specifies the nature of this important news; a great joy which shall be unto all people. See Claude's Essay, by Robinson, vol. i. p. 266, &c.

Concerning Simeon, three things deserve to be especially noted: 1. His faith. 2. His song. And 3. His prophecy.

I. His faith. 1. He expected the promised Redeemer, in virtue of the promises which God had made; and to shew that his faith was of the operation of God's spirit, he lived a life of righteousness and devotedness to God. Many profess to expect the salvation which God has promised only to those who believe, while living in conformity to the world, under the influence of its spirit, and in the general breach of the righteous law of God.

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3. The faith of Simeon was crowned with success. Jesus came; he saw, he felt, he adored him! and with a heart filled with the love of God, he breathed out his holy soul, and probably the last dregs of his life in praise to the fountain of all good,

II. Simeon's Song.

By it he shews forth

1. The joy of his own heart. Lord, now thou dismissest thy servant as if he had said, "Yes, O my God, I am going to quit this earth! I feel that thou callest me! and I quit it without regret. Thou hast fulfilled all my desires and completed my wishes, and I desire to be detained no longer from the full enjoyment of thyself." O! how sweet is death after such an enjoyment and discovery of eternal life!

2. Simeon shews forth the glory of Christ. He is the sun of righteousness, rising on a dark and ruined world with light and salvation. He is the light that shall manifest the infinite kindness of God to the Gentile people; proving, that God is good to all, and that his tender mercies are over all his works.

He is the glory of Israel. It is by him that the Gentiles have been led to acknowledge the Jews as the peculiar people of God; their books as the word of God; and their teaching as the revelation of God. What an honour for this people had they known how to profit by it!

3. He astonished Joseph and Mary with his sublime account of the Redeemer of the world. They hear him glorified, and their hearts exult in it. From this divine song they learn that this miraculous son of theirs, is the sum and substance of all the promises made unto the fathers, and of all the predictions of the prophets.

III. Simeon's prophecy.

1. He addresses Christ, and foretells that he should be for the ruin and recovery of many in Israel. How astonishing is the folly and perverseness of man, to turn that into poison which God has made the choicest medicine; and thus to kill themselves with the cure which he has appointed for them in the infinity of his love! Those who speak against Jesus, his ways, his doctrine, his cross, his sacrifice, are likely to stumble, and fall, and rise no more for ever! May the God of mercy save the Reader from this condemnation !

2. He addresses Mary, and foretells the agonies she must go through. What must this holy woman have endured when she saw her son crowned with thorns, scourged, buffeted, spit upon-when she saw his hands and his feet nailed to the cross! and his side pierced with a spear! What a sword though her own soul, must each of these have been! But this is not all. These sufferings of Jesus are predicted thirty years before they were to take place! What a martyrdom was this! while he is nourished in her bosom, she cannot help considering him as a lamb who is growing up to be sacrificed. The older 2. The faith of Simeon led him only to wish for life that he he grows, the nearer the bloody scene approaches! Thus her sufmight see him who was promised, and be properly prepared ||ferings must increase with his years, and only end with his life,

Reflexions on our Lord's tarrying behind CHAP. III. in Jerusalem; and on his parents' conduct.

and power of Christ. Joseph and Mary sought him sorrowing. 4thly. When people are convinced by the light of the Lord, that their souls are not in a safe state, and that unless they find the Redeemer of the world they must perish; they are naturally led to enquire among their kinsfolk and acquaintance for him who saves sinners. But this often proves fruitless; they know not Jesus themselves, and they cannot tell others where to find him.

3. He foretells the effects which should be produced by the || quence of the discovery of so great a loss as that of the presence persecutions raised against Christ and his followers. This sword of persecution shall lay open the hearts of many, and discover their secret motives and designs. When the doctrine of the cross is preached, and persecution raised because of it; then the precious are easily distinguished from the vile. Those whose hearts are not established by grace, nor right with God, will turn aside from the way of righteousness, and deny the Lord that bought them. On the other hand, those whose faith stands not in the wisdom of man but in the power of God, will continue faithful unto death, glorify God in the fire, and thus shew forth the excellency of his salvation, and the sincerity of the profession which they had before made. Thus the thoughts of many hearts are still revealed.

The design of our blessed Lord in staying behind in the temple seems to have been twofold. 1st. To prepare the Jews to acknowledge in him a divine and supernatural wisdom: and 2dly, to impress the minds of Joseph and Mary with a proper idea of his independence and divinity. Their conduct in this business may be a lasting lesson and profitable warning to all the disciples of Christ.

1st. It is possible (by not carefully watching the heart, and by not keeping sacredly and constantly in view the spirituality of every duty) to lose the presence and power of Christ, even in religious ordinances. Joseph and Mary were at the feast of the puss-over when they lost Jesus! 2dly, Many who have sustained loss in their souls are kept from making speedy application to God for help and salvation, through the foolish supposition that their state is not so bad as it really is: and in the things of salvation, many content themselves with the persuasion that the religious people with whom they associate, are the peculiar favourites of heaven, and that t hey are in a state of complete safety while connected with them.

They sought him among their kinsfolk and acquaintance, and found him not.

5thly. When people perceive that they have proceeded in a certain course of life for a considerable time, without that salvation which God promises in his word, they should first stop and enquire into their state, and when they find that they have been posting into eternity, not only without a preparation for glory, but with an immense load of guilt upon their souls; they should turn back, and as their time may be but short, they should ek diligently.

They turned back to Jerusalem, earnestly seeking him.

6thly. The likeliest place to find Jesus and his salvation is, the temple. The place where his pure unadulterated gospel is preached, the sanctuary where the power and glory of God are seen in the conviction, conversion and salvation of sinners. They found him in the temple, among the doctors.

7thly. Trials, persecutions, and afflictions are all nothing, when the presence and power of Christ are felt: but when a testimony of his approbation lives no longer in the heart, every thing is grievous and insupportable. The fatigue of the journey to Bethlehem, the flight from the cruelty of Herod, and the unavoidable trials in Egypt, were chearfully supported by Joseph and Mary; because in all they had Jesus with them; but now they are in distress and misery because he is behind They, supposing him to be in the company, went a day's in Jerusalem, Reader, if thou have lost Jesus, take no rest journey. to body or soul till thou have found him! without him, all is confusion and ruin: with him all is joy and peace.

3dly. Deep sorrow and self-reproach must be the conse

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son, 19, 20.

CHAPTER III

The time in which John the Baptist began to preach, 1-3. The prophecies which were fulfilled in him, 4-6. The matter and success of his preaching, 7—9, among the people, 10, 11. Among the publicans, 12, 13. Among the soldiers, 14. His testimony concerning Christ, 15-18. The reason why Herod put him afterwards in priHe baptizes Christ, on whom the spirit of God descends, 21, 22. Our Lord's genealogy, 23—38. OW in the fifteenth year of the Herod being tetrarch of Galilee, reign of Tiberius Cæsar, Pon- his brother Philip tetrarch of tius Pilate being governor of Judea, Iturea and of the region of Tracho

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b Ver. 19. ch. 23. 7. Matt. 2. 1, 22.

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cipality and thirteenth of his monarchy: for he was two years

Verse 1. Fifteenth year] This was the fifteenth of his prin- joint emperor, previously to the death of Augustus.

Chronological facts relative to the

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Matt. 26 57. Mark 1. 1-10. || John 11, 49, 51. & 18. 13. Acts 4. 6.

Tiberius Cæsar] This Emperor succeeded Augustus, in whose seign Christ was born. He began his reign August 19, A. D. 14. reigned twenty-three years, and died March 16, A. D. 37. || aged seventy-eight years. He was a most infamous character. During the latter part of his reign especially, he did all the mischief he possibly could; and that his tyranny might not end with his life, he chose Caius Caligula for his successor, merely on account of his bad qualities; and of whom he was accustomed to say, This young prince will be a SERPENT to the Roman people, and a PHAETON to the rest of mankind.

Herod] This was Herod Antipas, the son of Herod the Great who murdered the innocents. It was the same Herod who beheaded John Baptist, and to whom our Lord was sent by Pilate. See the account of the Herod family in the notes on Matt. ii. 1.

differs also from popular tradition, which either has had no pure origin, or which is lost in unknown or fabulous antiquity. It differs also from Pagan and Mohammedan revelations, which were fabricated in a corner, and had no witnesses. In the above verses we find the persons, the places, and the times marked with the utmost exactness. It was under the first Casars that the preaching of the gospel took place: and in their time, the facts on which the whole of Christianity is founded made their appearance: an age the most enlightened, and best known from the multitude of its historic records. It was in Judea, where every thing that professed to come from God, was scrutinized with the most exact and unmerciful criticism. In writing the history of Christianity, the evangelists appeal to certain facts which were publicly transacted in such places, under the government and inspection of such and such persons,

Iturea and Trachonitis] Two provinces of Syria, on the con- and in such particular times. A thousand persons could have fines of Judea.

Abilene] Another province of Syria, which had its name. from Abila its chief city.

These estates were left to Herod Antipas and his brother Philip by the will of their father Herod the Great; and were confirmed to them by the decree of Augustus.

That Philip was tetrarch of Trachonitis in the fifteenth year! of Tiberius, we are assured by Josephus, who says that Philip the brother of Herod died in the twentieth year of Tiberius, after he had governed Trachonitis, Batanea, ami Gaulonitis thirty- || seven years. Antiq. B. xviii. c. 5. s. 6. And Herod continued tetrarch of Galike, till he was removed by Caligula, the suc>cessor of Tiberius. Antiq. B. xviii. c. 8. s. 2.

That Lysanias was tetrarch of Abilene, is also evident from Josephus. He continued in this government till the emperor ¿Claudius took it from him, A. D. 42. and made a present of it to Agrippa. See Antiq. B. xix. c. 5. s. 1.

confronted the falsehood, had it been one! These appeals are made-a challenge is offered to the Roman government, and to the Jewish rulers and people--a new religion has been introduced in such a place, at such a time-this has been accompa nied with such and such facts and miracles! who can disprove this? All are silent. None appears to offer even an objection. The cause of infidelity and irreligion is at stake! If these facts cannot be disproved, the religion of Christ must triumph. None appears--because--none could appear. Now let it be observed, that the persons of that time, only, could confute these things had they been false-they never attempted it: therefore these facts are absolute and incontrovertible truths: this conclusion is necessary. Shall a man then give up his faith in such attested facts as these, because more than a thousand years after, an infidel creeps out, and ventures publicly to sneer at what his iniquitous soul hopes is not true?

The word of God came unto John] That is, the Holy Spi

Tetrarch signifies the ruler of the fourth part of a country.rit that revealed to him this doctrine of salvation. This came See the note on Matt.xiv..1.

upon him in the desart where he was living in such a state of Verse 2. Annas and Caiaphas being the high priests] Caia-austerity as gave him full right to preach all the rigours of pephas was the son in law of Aunas or Ananias, and it is sup-nitence to others. Thus we find that the first preachers, hisposed that they exercised the high-priest's office by turns. It torians, and followers of the doctrines of the gospel were men is likely that Annas only was considered as high-priest; and eminent for the austerity of their lives, the simplicity of their that Caiaphas was, what the Hebrews termed a cohen munners, and the sanctity of their conduct; they were authormishneh, or an sagan cohanim, the high-priest's deputy, or ized by God, and filled with the most precious gifts of his spiruler of the temple. See the note on Matt. ii. 4. and on John rit. And what are the apostles which the new philosophy sends xviii. 13. us? Philosophers full of themselves, not guided by the lore The facts which St. Luke mentions here, tend much to of truth or wisdom, but ever seeking their own glory, in con.confirm the truth of the evangelical history. Christianity dif-stant hostility among themselves, because of their separate fers widely from philosophic system; it is founded in the good-pretensions to particular discoveries, of the honour of which, pess and authority of God; and attested by historic facts. It they would almost as soon lose life as be deprived. Who are

John the Baptist's preaching,

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3 And he came into all the country | I say unto you, That God is able of A. M. 4030. An. Olymp. about Jordan, preaching the baptism of these stones to raise up children unto An. Olymp. repentance for the remission of sins: Abraham.

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4 As it is written in the book of the words of Esaias the prophet, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.

5 Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways shall be made smooth;

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

10 And the people asked him, saying, "What shall we do then?

11 He answereth and saith unto them, He that hath two coats, let him impart to him that 6 And all flesh shall see the salvation of hath none; and he that hath meat, let him do God. likewise.

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they? Men of a mortified life and unblameable conversation? No-they are poets and poetasters; composers of romances, novels, intrigues, farces, comedies, &c. full of extravagance and impurity. They are pretended moralists that preach up pleasure and sensual gratification; and dissolve as far as they can the sacred and civil ties that unite and support society. They are men whose guilt is heightened by their assuming the sacred name of philosophers, and dignifying their impure system with a name at which philosophy herself blushes and bleeds. Verse 3. The baptism of repentance] See on Matt. iii. 4-6, and Mark i. 1, &c. and xvi. at the end.

Verse 5. Every valley shall be filled] All hindrances shall be taken out of the way: a quotation from the Greek version of Isai. xl. 4. containing an allusion to the preparations made in rough countries, to facilitate the march of mighty kings and conquerors. See the instance produced on Matt. iii. 3.

Verse 7-9. On this account of the Baptist's mode of preaching, see the notes on Matt. iii. 7—11.

Verse 10. What shall we do then?] The preaching of the Baptist had been accompanied with an uncommon effusion of that spirit which convinces of sin, righteousness, and judgment. The people who heard him now earnestly begin to enquire what they must do to be saved? They are conscious that they are exposed to the judgments of the Lord, and they wish to escape from the coming wrath.

Verse 11. He that hath two coats, &c.] He first teaches the great mass of the people their duty to each other. They were uncharitable and oppressive, and he taught them not to expect any mercy from the hand of God, while they acted towards others in opposition to its dictates. If men be unkind and uncharitable towards each other, how can they expect the mercy of the Lord to be extended towards themselves?

Verse 12. Then came also publicans] He next instructs the tax-gatherers in the proper discharge of their duty: though it was an office detested by the Jews at large, yet the Baptist does not condemn it. It is only the abuse of it that he speaks against. If taxes be necessary for the support of a state, there must be collectors of them; and, the collector, if he properly discharge his duty, is not only a useful, but also a respectable officer. But it seems the Jewish tax-gatherers exacted much more from the people than government authorized them to do, ver. 13. and the surplus they pocketed. This, I am inclined to think is too common an evil: and the executive government is often the people's scape-goat, to bear the crimes of its officers; crimes in which it has no concern. For an account of the publicans, see the note on Matt. v. 46.

Verse 14. The soldiers likewise demanded of him] He thirdly instructs those among the military. They were either Roman soldiers, or the soldiers of Herod or Philip. Use no violence to any, unda diacente, do not extort money or goods by force

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