They resolve on his death, and Jesus retires to Ephraim. among the Jews; but 129 John 54 Jesus therefore For this reason Jesus, who knew the secret re- SECT. waked no more openly solution they had formed to take away his life, cxli, went thence into a walked no more openly among the Jews in those country near to the parts till the appointed hour for his suffering XI. 54. wilderness, into a city was come; but, instead of visiting Jerusalem, called Ephraim, and there continued with he went away from thence, even from Bethany his disciples. 55 And the Jews' hand and many went where he now was, into the country near the wil- And soon after this the Jewish passover drev 55 passover was nigh at near; and many went up from all parts of the out of the country up country to Jerusalem, some little time before the to Jerusalem before passover, that they might purify themselves by the passover to purify some preparatory sacrifices, in order to be ready for the celebration of that solemn festival. themselves. spake among them But come to the feast? 56 Then sought (Compare 2 Chron. xxx. 17.) Then, as the 56 they for Jesus, and people came together, they diligently sought for selves as they stood Jesus there, some of them being desirous to see in the temple, What and hear him, and others wanting to discover think ye, that he will him to his avowed enemies the Pharisees: and as it could not but be generally known that the surprising miracle which he had lately wrought had very much inflamed the rage and envy of his persecutors, they were suspicious whether be would venture to appear in public, and said one to another, as they stood in the temple, What think ye of his coming to the passover? Do you suppose that, after this alarm, he will not have 37 Now both the the courage to come to the feast? But both the chief priests and the chief priests and the Pharisees, concluding that commandment, that if he would not fail to come according to his usual any man knew where custom, no longer dissembled their malice, but he were, he should published a mandate, by which they had given an express command, that if any one knew where he was, he should immediately declare [it] to them, a To a city called Ephraim.] This city (which is mentioned with Bethel, 2 Chron. xiii. 19.) is by some called Ephrem, and is generally supposed to have lain in the north-east part of the lot of Benjamin. See Reland's Palestin. p. 376, and compare note a on Luke xiii. 23, p. 15. d Took a little journey eastward, &c.] This we have reason to suppose, or Jericho would not have lain in his way to Jerusa. lem, which yet we find that Jesus passed e That they might purify themselves by 57 130 cxli. Reflections on the malice and rage of Christ's enemies. take him. SECT. them, that they might apprehend and bring him shew it, that they might to his trial, as a disturber of the public peace, and John a person dangerous to the state, XI. 57. Ver. IMPROVEMENT. WHERE shall we find such restless, such causeless, such incor47 rigible malice, as was in the hearts of these rulers against our blessed Saviour? What but Divine grace can reclaim men, when to have heard of the resurrection of Lazarus from their own friends and confidants, who had just been eye-witnesses of it, instead of conquering their hearts, served only to inflame their murderous rage! 48--50 51, 52 This is an instance where we evidently see the place of judg ment, that wickedness was there; and the place of righteousness, that iniquity was there, (Eccles. iii. 16.) The high-priest lays down a most dangerous, though plausible, maxim, which is in effect no other than this, "That the murder of an innocent person by forms of law" (which, as a noble sufferer observed, is surely the worst kind of murder), " nay, even of a person who by miracles demonstrated that he was an ambassador from God, was to be chosen, rather than by protecting and obeying him, to give umbrage to an earthly power, which seemed superior to their own." When will the politicians of this earth learn to trust God in his own ways, rather than to trust themselves, and their own wisdom, in violation of all the rules of truth, honour, and conscience? Till then, like this foolish ruler, they will be caught in their own craftiness; and it is more than possible that they may, in many instances, hasten the very distress they are contriving to avoid. For this was here the event: the Romans (called therefore the people of Messiah the Prince, Dan. ix. 26.) were sent as executioners of the Divine vengeance, and the Jews were given up to a spirit of discord and madness, the terrible effects of which were such as cannot be read without horror, till their place and nation were taken away; nor could even the Roman general forbear declaring that the hand of God was apparent in their destruction. Let us attend to this Divine oracle which God saw fit to put into the mouth of so wicked a man. Jesus has actually died for the people, even for all the children of God that are scattered abroad. His death is substituted instead of theirs; and by it they are redeemed and delivered, and shall ere long be incorporated together, and all the happy colony be raised to an abode of eternal glory. Blessed harvest, which springs up from redeeming blood! Heroic love of the dear Redeemer, which at the proper time brought Being called to sell all he had, he goes away sorrowful. 105 [LUKE, yet one thing far it is well; but yet, alas, One thing thou still SECT. thou lackest: [if thou wantest, in order to prove that integrity of soul cxxxvii. way, sell whatsoever and that prevailing love to God, without which wilt be perfect,] go thy Mark thou hast, and give to none can be entitled to future blessedness: by X. 21. the poor; and thou shalt have treasure in me he now commands thee, if thou wilt be perheaven; and come, fect, and determine to submit to all that he retake up the cross, and quires, to go thy way immediately, and sell all follow mc. [MAT. XIX. 21. LUXE XVIII. thy possessions, valuable as they are, and to distribute the money which arises from the sale of them to the poor; do this, and thou shalt have an infinitely more excellent treasure in heaven: and, in the assured hope of this, I call thee to come and take up the cross, and with courage and resolution to follow me as my constant attendant, though it should be even at the expence of thy life as well as thine estate. 22 [But when the But when the young man heard that saying, 22 young man heard that and saw that all his gay and delightful prospects saying,] he was sad, and went away (LUKE, for life must be given up in a moment, he was very sorrowful;] for exceedingly concerned and troubled at it: and he [LUKE, was very he went away in great sorrow; for he was very possessions. [MAT. rich, [and] had great possessions, which were XIX. 22. Luke XVIII. lately fallen into his hands; and how desirous 23.] soever he was of eternal life, he could not resolve to secure it at so great an expence. rich, and] had great 23 And [LUKE, And when Jesus saw that, though he was very 23 when Jesus saw that he was very sorrow- sorrowful, yet he chose rather to go away than ful, he looked round to part with his estate in the views of eternal about, and saith to his happiness, he looked round on all that were about disciples, How hardly him, and said to his disciples, Observe this instructive incident, and learn to make this reflection upon it; How hardly shall they that shall f One thing thou wantest.] Our Lord does not say he wanted but one thing; so that nothing can be concluded from hence against the necessity of an acquaintance with some truths, of which this youth, hopeful and amiable as he was, appears to have been ignorant. But it was to be charged on that want of sincere piety which his conduct presently discovered, that he did not come to the knowledge of them by a continued and submissive attendance on the teaching of Christ. See John vii. 17. sect. xcix. Sell all thy possessions.] It is strange that the learned and accurate Dr. Clarke should suppose that Christ did not demand this, in order to his being in a state of acceptance with God, but in order to his giving a testimony of exalted picty; or, at least, as necessary at that time to his being a preacher of the gospel. Our Lord's manner of proposing the trial, and his reflec possess tion on the young man's going away, plainly shew that it was in those circumstances necessary to his salvation. And indeed it is most apparent, that though God does not in fact require every man to distribute all his goods to others, and so in cffect to become one of the number of poor to be relieved out of his own possessions, yet sincere virtuc and piety demand an habitual readiness, not only to sacrifice our possessions, but our lives, at the command of God; and Providence does in fact call some out to trials as severe as this.-His refusal plainly shewed he valued his worldly possessions more than eternal life; andour Lord, with great wisdom, took this direet and convincing method of inanifesting both to himself and others, that secret insincerity and carnality of temper which prevailed under all these specious pretences and promising appearances. h Easier 132 cxlii. By the way he foretells his death and resurrection. unto the chief priests, -31.] 34 And shall deliver him to the Gentiles; and they shall mock [LUKE, and spiteful y entreat ] him, and SECT betrayed by one of his own company, who has trayed and delivered greatest duty and affection to him, and unto the scribes: professed the Mark [and] shall be ungratefully delivered to the chief and they shall condemn X. 33. priests and the scribes, particularly to those him to death, [MAT. who constitute the sanhedrim, and who have XX. 18. LUKE XVIII. already published so severe an edict against him. (John xi. 57, sect. cxli.); and, when they have him thus in their power, they shall with great formality condemn him to death, as a public 34 enemy and disturber: and, as they have not now the power of capital executions in their own hands, they shall deliver him up to the Gentiles, even to the Roman governor and his soldiers; and they, instigated by the malice of shall scourge him, and shall spit upon him, the Jews, and utterly ignorant of the dignity and shall kill him, and glory of his person, shall mock and spite- [and crucify him:] fully entreat him in the most contumelious and and the third day he reproachful manner, and shall cruelly scourge xx. 19. LUKEXVIII. him, and carry their rude outrage to such a height, that they shall even spit upon him; and, when this scene of mockery is over, they shall put him to a most ignominious and painful death; and, as if he was a common slave, shall even crucify him, and leave him to expire in the gradual agonies of the cross and yet all their malice shall not be able to triumph over him; for on the third day he shall rise again, victorious over the powers of darkness, and take possession of that glorious and universal kingdom which the prophets assign to the Messiah. (Compare Mat. xvi. 21, sect. lxxxix. and Mat. xvii. 22, sect. xcii.) Luke XVIII. 34 a Shall be betrayed and delivered, &c.] The word wagadoola is the same both in Matthew and Mark; but plainly includes both his being treacherously discovered by Judas and given up into the hands of his enemies. I have therefore retained the different words by which our translators render it, in the one place and the other. b They shall-scourge him, and spit upon him,— and crucify him.] This prediction is a remarkable proof of the prophetic Spirit which dwelt in Christ; for, humanly speaking, it was much more probable that he should have been privately assassinated or stoned, (as was before attempted) by some and shall rise again. [MAT. 32, 33. LUKE XVIII. 34. And they understood none of these things: and zealous transport of popular fury, than that he should have been thus solemnly coudemned, and delivered up to crucifixion; a Roman punishment with which we do not find he had ever been threatened. Indeed when the Jews condemned him for biasphemy, for which the punishment appointed in the law was stoning, and Pilate at last gave them a general permission to take him and judge him according to their own law (Mat. xxvi. 65, 66. John xviii. 31. and xix. 7.) it is wonderful they did not choose to stone him but all this was done that the scriptures might be fulfilled. (Compare Mat. xxvi. 56. and John xix. 36.) c We James and John ask for the highest posts in his kingdom. which were spoken. MAT. XX. 20. Then ther of Zebedee's chil 133 cxlii. Mat. and this saying was and this matter was hid from them to so great a de- SECT. hid from them, neither knew they the things gree that, after all our Lord had said, they knew not the meaning of the things which were spoken. (Compare Luke ix. 44, 45, Vol. VI. p. 483.) XX. 20. Nevertheless they apprehended thus much, came to him the mo- that whatever difficulties lay in the way, they dren, with her sons should certainly end in his triumph and glory. [James and John,] And upon this presumption then the mother of worshipping him, and Zebedee's children came at their instigation to him, desiring a certain thing of him, [saying, Mas- with her sons James and John, who were pecuter, we would that thou liar favourites of our Lord; and they all three should do for us what fell down at his feet, worshipping [him] in a most respectful manner, and desiring a certain faTour of him with great importunity, weakly saying, Master, we would earnestly beg, that thou shouldest give us a general promise to do for us whatsoever we shall request of thee; for it would be a very great grief to us if we should not succeed in the important petition we have to present. soever we shall desire.] [MARK X. 35.] MARK X. C6. And he said [unto her, and} unto them, [What wit thou! or] What would ye that I should do for you? [MAT. XX. 21. 57 [She saith unto him, Grant that these my two sons,] and they and the other on thy And he said to her [and] to them, You cannot Mark expect that, whatsoever kindness I have for you, X. 36. I should at all adventures enter myself into so rash an engagement; tell me therefore partienJarly, What wouldest thou have? [or] What would you so earnestly desire that I should do for you, if I was fully disposed to grant your request? She says unto him, I entreat thee to grant that 37 these my two dear sons, to whom thou hast shewn sail-Grant unto us, so much regard, and who are so zealous for thy that we may sit, the cause and interest, may be preferred to stations ou on tay right-hand, of the highest dignity, trust, and profit ; [and] It-hand, in the king- they joined with her in the same request, and said, dom and glory. [MAT. Grant us, that when thou art established in thy glorious kingdom, which, as we apprehend, will shortly be erected in the world, we may not only have a place there, but may be fixed near thy throne, and sit in distinguished honour and authority, the one at thy right hand, and the other at thy left, as thy chief ministers of state. XX.-21.] MAT. XX. 22. But But Jesus said to them in reply, Alas! you are Mat. under XX. 23. We may sit, the one at thy right-hand, and the other at thy left.] There may perhaps be an allusion in these words to a circumstance which the Talmudical writers relate concerning the sanhedrim: that there were two officers of peculiar distinction, who sat on each side of the nasi, or presi dent of the court; the one called Ab Beth d To |