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the mean time, exercised their ingenuity, and displayed their talents with the like success. Hence it is that a number of judicious and excellent remarks, to be found in the present comment, have lost the advantage of originality by the delay of their publication ; a Lardner, a Doddridge, a Chandler, and some others, having explained the faine texis nearly in the same manner as is done by the Bishop of Rochester. Not that this circumstance derogates from the merit, tho' it may from the novelty, of the work *. -At the same time there is a characteristic conciseness and simplicity in the comment before us, that gives the reverend fcholiaft, in our opinion, an advantage over inost of his fellow divines. Certain it is, that, in displaying the full possession of ability to do it, he hath not overloaded the text, in the manner of Hammond, Chandler, Gill, and some others; altho' we cannot compliment his memory with having displayed that acumen of investigation which in some cases distinguishes the annotations of a Locke. Our readers will accept, as a specimen of the commentary and notes on the gofpels, those in the 19th chapter of St. Matthew.


1 And it came to pass, that when Jesus had finished these fayings, he departed from Gallilee, (a) 1 (a) Matthew here begins to and came into the (b) coats of Juo give an account of Jesus's journey dea (c) beyond Jordan.

(the only one which he mentions) to Jerusalem, a little before the paflover, in which he was crucified. See Mark x. J. and Luke ix. 51.

Ib. (b)i. e. borders.

Ib. (c) Rather, by the fide of yore dan. See note (A) here and on ch. iv. 15. and see com. on ch. lll. 6. and John vi, 22.

2 And

N o T E S. (A) V. 1. Beyond Jordan] Jesus came from Galilee (which lay to the north of Judea) into the coasts of Judea ; and froin thence in his way, Jerusalem he went through Jericho (ch. xx. 17, 29.), which lay at the de


* Still less from the merit of the author, to whose grcat modesty and due fenfe of the importance and difficulty of the undertaking, the procraluna. tion of the publication appears to have been owing ; if we may judge from the motto, he has adopted from Virgil's epiftle to Augustus on being alk ed by that Emperor how far he was advanced in his poem of the Æneing Tania incboata res eft ; ut penè vitio mentis tantuni opus ingrefus 71 videar. Rey.

THE TEXT. THE COMMENTARY. 2 And great inultitudes followed him, and he healed them there.

3 The Pharisees also came unto him (d) tempting him, and 3 (d) i. e. trying to make him saying unto him, Is it lawful for a give a proof of his wisdom; that * man to put away his wife (e) for they might know, whether he was every cause?

so wise as he was generally thought to bę. See com. and note on ch. iv. 7.

1b. (e) i. e. upon every ground

of dislike. See note (B).

N o T E S. tance of fixty furlongs, or seven miles and a half from Jordan on the western side of it (Jof. Bell. Jud. iv. 8. 2.): it seems therefore most probable, . that the course of Jesus's journey led him by the side of the river Jordan, not beyond it. The Greek word wicacy has sometimes this signification, of which John i. 28. and vi. 22. seem to be instances. See note on Matthew iv. 15. and com. on John vi. 22.

(B) V. 3. For every cause] By the law of Moses (Deut. xxiv. 1.) any husband was permitted to put away his wife, when she finds no favour in bis eyes, because he bath found uncleanness in her, i. e. when she becomes disagreeable to him on account of her uncleanness : but in that case he is bound by the same law to give her a bill of divorcement; and then she might go and be another man's wife. This was the law; and the foundation most probably of the question, which the Pharisees here put to Jesus, seems to have been this. All the Jews acknowledged, that it was lawful for a man to put away his wife in case of adultery ; but, while some confined the law to. this case only, (as Rabbi Shammi and his followers did), others (following the opinion of Rabbi Hillel) extended it to every cause of dinike, understanding the word 17178 in a larger sense than that of adultery ; even in the sense of every thing, that was esteemed scandalous and indecent in a wife. So it seems to have been understood by the author of Ecclus xxv. 16. If (says he) me go not as thou wouldeht have ber, cut her off from thy flesh, and give her a bill of divorce, and let ber go. And the generality of Jews parted with their wives for every cause, as we may judge from what Jofephus says in his life, c. 76. that he divorced his second wife, though he had three fons by ber, because he did not like her manners, peins á coróueryos attñs tois monov. Agreeably to which, he says in Antiq. iv. 8. 23. where he treats of the law of Moses, that there are many causes for divorcing a wife, γυναικός της συνοικέσης βελόμενος διαζευχθήναι καθ' ας δηποιον αιτίας (σολλαι δε αν τους ανθρώπους τοιαύται γίνoιλο) γράλλασι μεν περί τα μηδε πόλε ountabriv io xupistoow, He who desires to be loosed from a wife, who cobabits with him for any causes whatsoever (and there are many such caufes which men bave) let him confirm by a writing that he will never more have to do with her. We may observe likewise, that Jesus in ver. 8. of this chapter seems to have understood this law of Mofes (Deut. xxiv. 1.) in the wid. est and most comprehensive sense, at least in a sense comprehending more than adultery only : but then, what liberty the law of Moses suffered the Jews to take for the hardness of their hearts, Jesus, as an improver of morals, restrained by his law given in ch. y. 32. and here repeated in ver. 9. I fay unto you, Whosoever fall put away his wife, except it be for fornication, &c. VOL. V.


4 And

THE TEXT. THE COMMENTARY.. 4 And he answered and said unto them, (f) Have ye not read, 4(f) In Gen, i, 27. that he which made them at the beginning, made them male and female?

'5 (8) And said, for this cause 5 (8) se. Adam, or rather Mo(b) shall a man leave father and ses said ; for the latter seems to be mother, and mall cleave to his the speaker in Gen. ii. 24. See wife: and they twain shall be one note (C). Aeth.

Ib. (b) i. e. See Ephes. v. 31.

and Pf. xiv. 10. 6 (i) Wherefore they are no 6 (i) Or, so that. more twain, but one flesh. What Ib. (k) 1. c. except in the case of

therefore God hath joined together fornication (ver. 9.) for that in a - let no man (k) put asunder. wife, being adultery, is of itself a

putting alunder. 7 They say unto him, Why did Moses then command to give a writing of divorcement; and to put her away?

8 He saith unto them, Moses, because of the hardness of your hearts, (2) suffered you to put a 8 (1) The law in Deut. xxiv. 1, way your wives : but from the be- 2. seems to have been a permiflion ginning it was not so.

only to put away their wives, but with a command, joined to that permission, of giving them in that

care a bill of divorcement. 9 And I fay unto you, (m) 9 (m) See com. on ch. v. 32*. Whofoever thall put away his wife, except it be for (n) fornica. 16. (n) See com.on ch. v. 324. tion, and shall marry another, commiteeth adultery: and whoso marrieth her which is put away, doth commit adultery.

.. N o T E S. (C) V. 5. And faid] The word uit's seems here, as that and the word ondin is oftentimes, to be used impersonally for one said, or it was said, i.e by him, who was the author of the book, from whence the pallage 18 cited. See examples of this in 1 Cor. vi. 16. and xiv. 30. and xv. 27, 52• and 2 Cor. vi. 2. Eph. v. 14. Heb. i. 7. and see also Macc. vii. 16. ; * i. e. Adultery ; for this is said concerning a married woman, and in such an one fornication is adultery. See Ecclus 22, 23.

i, e. If the be married to another man in his life time fee Rom. vii. 3); such putting away not being a diffolution of the marriage : and therefore no only he who is married to her, but the husband who divorces her, if he be married again to another woman, committeth adultery likewise, as is lauch in ch. xix. 9. Mark X. 11, 12, Luke xvi. 18.

: 36 10 His

THE TEXT. ' THE COMMENTRY, 10 9 His disciples fay unto him, If the case of the man be so with his wife, it is not good to marry.

11 But he said unto them, (o) 11 (0) Or, An men do not reAll men cannot receive this saying, ceive this saying, i, e. about not (P) save they to whom it is given. marrying and being continent in

that particular.

Ib. (P) Or, but they do to whom it is given, i. e, to whom the vir. tue of continency is given, called the gift of God by Paul in 1 Cor.

vii. 7. . 12 (9) For there are some eu. 12 (9) The sense is, that, as nuchs, which were so born from there are eunuchs made so by natheir mothers womb; and there 'ture and by art, so there are others are some eunuchs, which are made who for religion's fake abstain from eunuchs of men : and there be eu. women as much by choice, as Onuchs which (r) have made them. thers do by neceffity. selves eunuchs for the kingdom of Ib. (r) See note (D). heaven's fake. He that is able to (s) receive it, let him receive it. Ib. (s) See com, on ver. II.

13 | Then were there brought unto him little children, that he should (t) put his hands upon them 1 3 (t) Whenever the Jews and pray: and the disciples rebuke prayed for any man or blessed him, ed them.

they laid their hands on him. See Gen. xlviii. 14, 15. This was only a circumstance, the prayer was the substance.

:14 But Jesus said, Suffer (u) lit. 14 (u) Rather, the little children, the children, and forbid them not as in Mark x. 14. to come unto me: for (*) of fuch Ib. (x) i.e. it consists of persons is the kingdom of heaven. like unto these. See ch. xviii.

3, 4, &c.

N o T E S. (D) V, 12. Have made themselves eunuchs] Jesus seems to use the word exnucbs here in a different sense from what it is used in the two cases mentioned before. The word eunuch in its original sense means only a chamberlain, or one who has the care of the Prince's bed. So it is used by many Greek aurhors, and sometiines for any other great officer of the court (see Anophon's Cyrop. p. 543. Ed. Hutch.), though it is too commonly by

ke understood in the following sense, which is but a secondary one. In e kalt the Kings, jealous of their wives, allowed none to be their cham

lins, but fuch as were castrated ; and from thence the word sunuch took the fignification which it now most usually has.

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THE TEXT. THE COMMENTARY. 15 And he (3) laid his hands 15 (y) And (as in ver. 13.) on thein, and departed thence. prayed for them, or (as in Mark x.

16.) blessed them. 16 and behold, (z) one came 16 (%) viz, a young man, as in and said unto him, Guod Mafter, ver. 20, 22. (a) what good thing shall I do that Ib. (a) In Mark X. 17. and I may have eternal lite?

Luke xviii. 18. it is, what fall

I do. See note (E). 17 And he said unto him, (b) 17 (6) i. e. at the same time Why callcit thou me good ? there that thou doit not acknowledge me is none good (c) but one, that is to be Gd: for in the strict and God: but if thou wilt enter into proper sense of the word good, there lite, keep the commandments. is none good but God. But, with

regard to the question, if theu wilt enter into life, &c.

Ib. (c) i. c. but God only, as in Mark ii. 7. or God alone, as in

Luke v. 21. par 18 He faith unto him, Which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not leal, Thou Ihalt not bear false witnets.

19 Honour thy father and thy mother : (d) and, Thou shalt love 19 (d) See note (F). thy neighbour as thyself.

20 The young man faith unto him, All :hele things have I kept from my youth up: what lack I yet: : 21 Jesus said unto him, If thou wilt be (e) perfect, go and 21(e) i. e. fo perfect in all re(f) sell what thou hast, and give spects, as to be fit for one of my to the poor, and thou shalt have disciples, and attendants upon my treature in heaven i and come and person. . follow me.

. *Ib. () This seems not to have

N o T E S. (E) V. 16. What good thing, &c.] Mark and Luke do both leave out the word good in this question ; and perhaps the word ayolòr here is an inter polation,; for the words which follow, that I may attain eternal life, luft, ciently thew, that he meant a good thing.

(F) V. 19. And, Thou salt love, &c.] Origen thought, that these words were an-interpolation, because they are not found in Mark X. 19, or in Luke xviii, 20. And yet they are met with in Lev. xix. 18. They there fore contain certainly one of Moses's commandments, though they are no part of the ten, as each of the foregoing ones is. The word xal prefixed in the Greek in this commandment seems to imply, that this is not mentioned as one of tbe ten. See note on Maik X. 19.


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