Слике страница
PDF
ePub

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

The Epistle. Gal. iv. 21. (¿) TELL me, ye that desire to be under (k) the law, do ye not hear the law (k)? 22. For it is written, That Abraham had two sons; the one (1) by a (m) bond-maid, the other (1) by a free-woman (m). 23. But he who was of the bondwoman was born after (n) the flesh; but he of the free woman was by (n) promise. 24. Which

(i) It was a main 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.

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

(1) 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.

66

(n) v. 23. "After the flesh," i. e. “according 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. xviii. 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. 'Ayopovμeva, “to "be allegorized," admitting an allegorical application.

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

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

things are an (o) allegory: for (p) these are the two (q) covenants; the (r) one from the mount Sinai, which gendereth (s) to bondage, which (t) is Agar. 25. For this Agar is (u) mount (a) Sinai in Arabia, and answereth (y) to Jerusalem (2) which now is, and is in bondage with her children. 26. But (a) Jerusalem which is above is (b) free, which is the the (c) mother of us all. 27. For it (d) 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

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

"where the

(x) "Mount Sinai," i. e. "law was delivered to Moses." (y) "Answereth," i. e. "in the alle"gory."

(z) "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."

(d) v. 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 Gospel, 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 (h) it is now. 30. Nevertheless what saith the (i) Scripture? "Cast (k) 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

(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.”

[ocr errors]

(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."

(i) 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 that, and rejected Christianity, were not to participate with Christians in the benefits of the Gospel.

:

(2) v. 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

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

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, "I am "the bread of life: he that cometh to me "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 fragments that remain, 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 (P) "that prophet that should come "into the world."

Fifth Sunday in Lent.

The Collect.

WE beseech thee, Almighty God, mercifully to look upon thy

(0) v. 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.

(q) This part of Scripture contrasts the atonement by Christ with that under the Mosaic dispensation. By the latter, the high 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. (9).

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 (s) holy place, having obtained eternal redemption for us. 13. For if the blood of bulls and of goats, and the ashes of an sanctifieth () to the purifying of heifer sprinkling sprinkling the unclean, the flesh; 14. how much more shall the blood of Christ, who through the eternal Spirit offered himself without (u) spot to God, purge your conscience from dead works, to serve the living God? 15. And for (a) 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.'

[ocr errors]

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

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

(u) v. 14. "Without spot," so that it was not for 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

H

the (y) Mediator of the new testa-
ment (2), that by means of death,
for the redemption of the trans-
gressions (a) that were under the
first testament, they (b) which are
called, might receive the promise" but I honour
of eternal inheritance.

[merged small][ocr errors]

48. Then answered the Jews, and said unto him, "Say we not well "that thou art a (e) Samaritan, "and bast a devil?" 49. Jesus answered, "I have not a devil: "but I honour my Father, and ye "do dishonour me. 50. And I "seek not mine own glory: there " is one (g) that (h) seeketh and (h) judgeth. 51. Verily, verily,

[ocr errors]
[ocr errors]

say unto you, If a man keep my saying (i), he shall never "see death." (k) 52. Then said "Now we the Jews unto him,

"know that thou hast a devil. "Abraham is dead, and the pro

"works, and make men serve the living he did by the aid of evil spirits, and is like

"God."

[merged small][merged small][ocr errors]

cove

(z) Testament," rather " "nant or dispensation." The same word is translated "covenant, Heb. viii. 6. 9. "10. and x. 16." And the Mosaic 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."

The

(b) "They which are called." 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 Saviour was a sorcerer, and performed what

the insinuation so well refuted by our Saviour, Luke ix. 17. ante, 93. "that he 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 "Shilol; and that God should raise up a "prophet like unto Moses." (See ante, 69. note (e) on Mal. 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. (h) "Seeketh," i. e. "my glory.""Judgeth," i. e. " punisheth those who withstand it."

(i) v. 51. 55. "Saying," i. e. (probably) "commandments." Tóv λóyov.

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

66

my

phets; and thou sayest, "If a "man keep my saying, he shall "never taste of death." 53. Art 53. 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, honour is nothing: it is my "Father that honoureth me; of "whom ye say, That he is your "God: 55. yet 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 (7) 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 glad." 57. Then said the Jews unto him, "Thou art not yet fifty "years old, and hast thou seen "Abraham ?" 58. Jesus said unto them, "Verily, verily, I say "unto you, Before (n) Abraham

66

(l) v. 55. “Like unto you."

He con

siderst hem as liars, in saying, as in v. 54. that God was their God, whereas according to v. 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.

(0) "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, "I am (¿ wv) 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 pass, ye may believe that I am." "He," which is added in our translation, is not in the original. So in the same chapter, v. 24. 28." If ye believe not that I am, ye "shall die in your sins," and "when ye "have lift up the Son of Man, then shall

[ocr errors]
[ocr errors][ocr errors][merged small][merged small][merged small]

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."

[ocr errors]
[blocks in formation]

(p) v. 59. "Stones, &c." probably because they considered him as having claimed 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.

« ПретходнаНастави »