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CHAP. IX.

26 For whosoever shall be ashamed An. Olymp. of me, and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father's, and of the holy angels.

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They bring a dæmoniac to him.

A. M. 4032. An. Olymp.

A. D. 28.

CCI. 4.

him, Peter said unto Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias: not knowing what he said.

34 While he thus spake, there came a cloud, and overshadowed them: and they feared as they entered into the cloud:

35 And there came a voice out of the cloud, saying, This is my beloved Son: hear him.

36 And when the voice was past, Jesus was found alone. "And they "And they kept it close, and told no man in those days, any of those things which they had seen.

37¶And it came to pass, that on the next day, when they were come down from the hill, much people met him.

38 And, behold, a man of the company cried out, saying, Master, I beseech thee, look upon my son: for he is mine only child.

39 And, lo, a spirit taketh him, and he suddenly crieth out; and it teareth him that he foameth again, and bruising him, hardly depart

33 And it came to pass, as they departed from eth from him.

Matt. 10. 33. Mark 8. 38. 2 Tim. 2 12.b Matt. 16. 28. Mark 9. 1. Matt. 3. 17. - Acts 3. 22. Matt. 17. 9. Matt. 17. 14. Mark Matt. 17. 1. Mark 9. 2. Or, things. Dan. 8. 18. & 10. 9.

9. 14, 17.

necessarily implied. Because, if a man received only temporal damage in some respect or other, yet gaining the whole world must amply compensate him. But if he should receive spiritual damage-hurt to his soul in the smallest degree, the possession of the universe could not indemnify him. Earthly goods may repair earthly losses, but they cannot repair any breach that may be made in the peace or holiness of the soul. See on Matt. xvi. 26.

Verse 26. Ashamed of me] See on Mark viii. 38. Verse 28. About an eight days after] See the whole of this important transaction explained at large on Matt, xvii. 1-13. Verse 31. His decease] Tn odor auτou, that going out (or death) of his. That peculiar kind of death-its nature, circumstances, and necessity being considered. Instead of εξοδον, thirteen MSS. have doğay, glory. They spoke of that glory of his, which he was about to fill up (Angov) at Jerusalem. The Ethiopic unites both readings. The death of Jesus was his glory, because by it, he gained the victory over sin, death,

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and hell, and purchased salvation and eternal glory for a lost world.

Verse 33. It is good for us to be here] Some MSS. add TaνTOTE, It is good for us to be ALWAYS here. Verse 35. This is my beloved Son] Instead of o ayaπntos, the beloved one, some MSS. and Versions have ExEXTOS, the chosen one: and the Ethiopic translator, as in several other cases, to be sure of the true reading, retains both. In whom I am well pleased, or have delighted—is added by some very ancient MSS. Perhaps this addition is taken from Matt. xvii. 5.

Verse 37. Much people] See on Matt. xvii. 14. Verse 39. A spirit taketh him, and he suddenly crieth out] Πνευμα λαμβάνει αυτον. This very phrase is used by heathen writers, when they speak of supernatural influence. The following from Herodotus, will make the matter, I hope, quite plain. Speaking of Scyles, king of the Scythians, who was more fond of Grecian manners and customs, than of those

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not: and they feared to ask him of A.M.4032.
that saying.
46 Then there arose a reasoning
among them, which of them should be greatest.
47 And Jesus, perceiving the thought of their
heart, took a child, and set him by him,
48 And said unto them, "Whosoever shall re-

42 And as he was yet a coming, the devil threw him down, and tare him. And Jesus re-ceive this child in my name receiveth me and

buked the unclean spirit, and healed the child, and delivered him again to his father.

43¶ And they were all amazed at the mighty power of God. But while they wondered every one at all things which Jesus did, he said unto his disciples,

44 Let these sayings sink down into your ears for the Son of man shall be delivered into the hands of men.

45 But they understood not this saying, and it was hid from them, that they perceived it

whosoever shall receive me receiveth him that sent me for he that is least among you all, the same shall be great.

49 And John answered and said, Master, we saw one casting out devils in thy name; and we forbad him, because he followeth not with us. 50 And Jesus said unto him, Forbid him not: he that is not against us is for us.

for
51

¶ And it came to pass, when the time was come that he should be received up, he stedfastly set his face to go to Jerusalem,

Matt. 17. 22.b Mark 9. S2. ch. 2. 50. & 18. 34.- - Matt. 18. 1. Mark 9. 34.- - Matt. 10. 40. & 18. 5. Mark 9. 37. John 12. 44. & 13. 20.

e Matt. 23. 11, 12.-f Mark 9 38. See Numb. 11. 28. See Matt. 12. 30. ch. 11. 23.- h Mark 16. 19. Acts 1. 2.

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Verse 42. The devil threw him down, and tare him.] See this case considered at large, on Matt. xvii. 15—18. and on Mark ix. 14-27.

of his countrymen; and who desired to be privately initiated into the Bacchic mysteries, he adds, "Now because the Scythians reproach the Greeks with these Bacchanals, and say, that to imagine a god driving men into paroxysms of Verse 43. The mighty power] This majesty of God, μsyamadness, is not agreeable to sound reason; a certain Borysthe- XornTS TOU DEGU. They plainly saw that it was a case, in nian, while the king was performing the ceremonies of initi- which any power inferior to that of God, could be of no ation, went out, and discovered the matter to the Scythian avail: and they were deeply struck with the majesty of God army in these words: Ye Scythians ridicule us because we manifested in the conduct of the blessed Jesus. celebrate the Bacchanals, xa quas o deos AAMBANEI, and Verse 44. Let these sayings sink down into your ears] Or, the GOD POSSESSES US: but now the same dæmon, ovros o das put these words into your ears. To other words, you may lend μav, has TAKEN POSSESSION, AEAABHKE, of your king, for occasional attention--but to what concerns my sufferings and he celebrates the Bacchanals, and UTO TOU JEOU MAIVET, is fill-death, you must ever listen. Let them constantly occupy a ed with fury by this god." Herodot. 1. iv. p. 250. edit. Gale. place in your most serious meditations and reflexions. This passage is exceedingly remarkable. The very expres- Verse 45. But they understood not] See the note on Mark sions which Luke uses here, are made use of by Herodotus. Aix. 32. damon, day, is the agent in the Greek historian, and a dæmon is the agent in the case mentioned in the text, ver. 42. In both cases it is said the dæmon possesses the persons, and the very same word, außave, is used to express this in both historians. Both historians shew that the possessions were real, by the effects produced in the persons: the heathen king rages with Verse 51. That he should be received up] Bishop PEARCE fury through the influence of the dæmon called the god Bac- says, "I think the word aveλnews must signify, of Jesus's chus; the person in the text screams out (xga,) is greatly retiring or withdrawing himself, and not of his being received convulsed, and foams at the mouth. Here was a real posses-up: because the word λnçovodaι here used before it, de

sion, and such as often took place among those who were worshippers of dæmons.

Verse 46. There arose a reasoning] Elonade de diañogiopos, a dialogue took place-one enquired, and another answered, and so on. See this subject explained on Matt. xviii. 1, &c. Verse 49. We forbad him] See this subject considered on Mark ix. 38, &c.

notes a time completed, which that of his ascension was not then. The sense is, that the time was come, when Jesus was

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our Lord: his destitute state.

stroy men's lives, but to save them. A. M. 4032. And they went to another village.

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57 And it came to pass, that,

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A. D. 28. An, Olymp CCI. 4.

as they went in the way, a certain man said unto him, Lord, I will follow thee whitherso

53 And they did not receive him, because
his face was as though he would go to Jeru-ever thou goest.
salem.

54 And when his disciples James and John saw this, they said, Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did?

b

55 But he turned, and rebuked them, and said, Ye know not what manner of spirit ye are of.

58 And Jesus said unto him, Foxes have holes, and birds of the air have nests; but the Son of man hath not where to lay his head.

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59 And he said unto another, Follow me. But he said, Lord, suffer me first to go and bury my father.

60 Jesus said unto him, Let the dead bury their dead but go thou and preach the kingdom of

56 For the Son of man is not come to de- God.

a Johm 4. 4, 9.—————♪ 2 Kings 1. 10, 12.——— John 3. 17. & 12. 17.

d Matt. 8. 19. Matt. 8. 21.

That we command fire] Vengeance belongs to What we suffer for his sake, should be left to reprove or punish. The insult is offered to him, See the note on Mark iii. 17.

no longer to retire from Judea and the parts about Jerusalem Verse 54. as he had hitherto done; for he had lived altogether in Ga- the Lord. lilee, lest the Jews should have laid hold on him, before the himself to work of his ministry was ended, and full proofs of his divine not to us. mission given, and some of the prophecies concerning him Verse 55. Ye know not what manner of spirit ye are of.] accomplished. John says, chap. vii. 1. Jesus walked in Ga-Ye do not consider, that the present is a dispensation of inlilee; for he would not walk in Jewry, because the Jews sought to kill him. Let it be observed, that all which follows here in Luke to chap. xix. 45. is represented by him, as done by Jesus in his last journey from Galilee to Jerusalem."

finite mercy and love; and that the design of God is not to destroy sinners, but to give them space to repent, that he may save them unto eternal life. And ye do not consider, that the zeal which you feel, springs from an evil ma-principle, being more concerned for your own honour, than for the honour of God. The disciples of that Christ who died for his enemies, should never think of avenging themselves on their persecutors.

He stedfastly set his face] That is, after proper and ture deliberation, he chose now to go up to Jerusalem, and firmly determined to accomplish his design.

this

Verse 52. Sent messengers] Ayythovs, angels literally; but proves, that the word angel signifies a messenger of any kind, whether divine or human. The messengers in this case were probably James and John.

Verse 53. His face was] They saw he was going up to Jerusalem to keep the feast, (it was the feast of tabernacles, John vii. 2.) and knowing him thereby to be a Jew, they would afford nothing for his entertainment; for, in religious matters, the Samaritans and Jews had no dealings, see John iv. 9. The Samaritans were a kind of mongrel heathens: they feared Jehovah, and served other gods, 1 Kings xvii. 34. They apostatized from the true religion, and persecuted those who were attached to it. See an account of them, Matt. chap. xvi. 1. Those only who have deserted the truth of God, or who are uninfluenced by it, hate them who embrace and act by it. When a man has once decidedly taken the road to heaven, he can have but little credit any longer in the world, 1 John iii. 1.

Verse 56. And they went to another village.] Which probably did entertain them; being, perhaps, without the Samaritan borders.

Son of man is not come to destroy men's lives, but to save The words, Ye know not of what spirit ye are; for the them, are wanting in ABCEGHLS-V, and in many others. them, are wanting in ABCEGHLS-V, and in many others.

Griesbach leaves the latter clause out of the text. It is

probable, that the most ancient MSS. read the passage thus: But he turned, and rebuked them, and said, Ye know not of what spirit ye are. And they went to another village. See the authorities in GRIESBACH.

Verse 57. A certain man] Ile was a scribe. See on Matt. viii. 19-22. It is probable, that this took place when Christ was at Capernaum, as Matthew represents it, and not on the way to Jerusalem through Samaria.

Verse 61. Another also said] This circumstance is not

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mentioned by any of the other Evangelists; and Matthew alone mentions the former case, ver. 57, 58.

Let me first go bid them farewell, which are at home] Επιτρεψον ον μοι αποτάξασθαι τοις εις τον οίκον μου--Permit me to set in order my affairs at home. Those who understand the Greek text, will see at once that it will bear this translation well; and that this is the most natural. This person seems to have had in view the case of Elisha, who made a similar request to the prophet Elijah, 1 Kings xix. 19, 20. which request was granted by the prophet: but our Lord, seeing that this person had too much attachment to the earth, and that his return to worldly employments, though for a short time, was likely to become the means of stifling the good desires which he now felt, refused to grant him that permission. That which we object to the execution of God's designs, is sometimes the very thing from which we should immediately disengage ourselves.

Verse 62. Put his hand to the plough] Can any person properly discharge the work of the ministry, who is engaged in secular employments? A farmer and a minister of the gospel are incompatible characters. As a person who holds the plough cannot keep on a straight furrow if he look behind him; so he who is employed in the work of the ministry cannot do the work of an Evangelist, if he turn his desires to worldly profits. A good man has said, "He who thinks it necessary to cultivate the favour of the world, is not far from betraying the interests of God and his church." Such a person is not fit, evderos, properly disposed, has not his mind properly directed towards the heavenly inheritance, and is not fit to shew the way to others. In both these verses there is a plain reference to the call of Elisha. See 1 Kings xix. 19, &c.

1. Considering the life of mortification and self-denial which Christ and his disciples led, it is surprising to find that any one should voluntarily offer to be his disciple. But there is such an attractive influence in truth, and such a persuasive eloquence in the consistent steady conduct of a righteous man, that the first must have admirers, and the latter imitators. Christianity, as it is generally exhibited, has little attractive in it; and it is no wonder that the cross of Christ is not prized, as the blessings of it are not known; and they can be known and exhibited by him only who follows Christ fully.

Gen. 19. 17, 21. 2 Pet. 2. 21.

his own spirit: hence he is ready to call down fire and brimstone from heaven against those who do not conform to his own views of things. A spirit of persecution is abominable. Had man the government of the world; in a short time, not only sects and parties, but even true religion itself, would be banished from the face of the earth. Meekness, long-suffering, and benevolence, become the followers of Christ; and his followers should ever consider, that his work can never be done but in his own Spirit.

Since the notes on Matthew were published, I have received from Grenville Sharp, Esq. a short Treatise, entitled, Remarks on an Important Text, (viz. Matt. xvi. 18.) which has long been perverted by the Church of Rome, IN SUPPORT OF

HER VAIN AND BANEFUL PRETENSIONS TO A SUPERIORITY OR

SUPREME DOMINION OVER ALL OTHER

EPISCOPAL CHURCHES.

As I should feel it an honour to introduce the name of such a veteran in the cause of religion, liberty, and learning, into my work; so it gives me pleasure to insert the substance of his Tract here, as forming a strong argument against a most anti-christian doctrine.

"And I also say unto thee, That thou art PETER; and upon this ROCK I will build my Church, and the gates of Hell shall not prevail against it." Matt. xvi. 18.

"The Greek word gos (Petros, or Peter) does not mean a rock, though it has, indeed, a relative meaning to the word eg, a rock; for it signifies only a little piece of a rock, or a stone, that has been dug out of a rock; whereby the dignity of the real foundation intended by our Lord, which he expressed by the prophetical figure of Petra, (a rock) must necessarily be understood to bear a proportionable superiority of dignity and importance above the other preceding word Petros; as Petra, a real rock, is, comparatively, superior to a mere stone, or particle from the rock; because a rock is the regular figurative expression in Holy Scripture for a Divine Protector: yho min", Jehovah (is) my rock, (2 Sam. xxii. 2. and Psal. xviii. 2.) Again,, my God (is) my rock, (2 Sam. xxii. 2. and Psal. xviii. 2.) and again, ¬¬ '

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2. It is natural for man to wish to do the work of God in by our Lord on this occasion; as they demonstrate, that no

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thing of less importance was to be understood than that of our Lord's own divine dignity, as declared by St. Peter in the preceding context Thou art the Christ, the Son of the living

God!'

"That our Lord really referred to this declaration of Peter, relating to his own divine dignity, as being the true rock, on which he would build his Church, is established beyond contradiction by our Lord himself, in the clear distinction which he maintained between the stone (TEτços, petros) and the rock, (≈erga, petra) by the accurate grammatical terms in which both these words are expressly recorded. (For whatsoever may have been the language in which they were really spoken, perhaps in Chaldee or Syriac, yet in this point the Greek record is our only authoritative instructor.) The first word, wτgos, being a masculine noun, signifies merely a stone; and the second word, g, though it is a feminine noun, cannot signify any thing of less magnitude and importance than a rock, or strong mountain of defence. The true meaning of the name was at first declared by our Lord to be Cephas, a stone; and a learned commentator, Edward Leigh, Esq. asserts, that rerços doth always signify a STONE, never a rock. Critica Sacra, p. 325.

"With respect to the first-The word ergos, petros, in its highest figurative sense of a stone, when applied to Peter, can represent only one true believer, or faithful member of Christ's Church; that is, one out of the great multitude of true believers in Christ, who, as figurative stones, form altogether the glorious spiritual building of Christ's Church, and not the foundation on which that church is built; because that figurative character cannot, consistently with truth, be applied to any other person than to God, or to Christ alone, as I have already demonstrated by several undeniable texts of Holy Scripture. And though even Christ himself is sometimes, in Holy Scripture, called a stone, (afos, but not ergos) yet whenever this figurative expression is applied to him, it is always with such a clear distinction of superiority over all other figurative stones, as will not admit the least idea of any vicarial stone to be substituted in his place; as, for instance: He is called the head stone of the corner,' (Psal. cxviii. 22.)in Zion a precious corner stone,' (Isa. xxviii. 16.) by whom alone the other living stones of the spiritual house are rendered ' acceptable to God;' as St. Peter himself (previous to his citation of that text of Isaiah) has clearly declared in his address to the churches, dispersed throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia; wherein he manifestly explains that very text of Isaiah, as follows:- Ye also' (says the Apostle) as living stones, are built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices ACCEPTABLE TO GOD, BY' (or through) JESUS CHRIST,' (1 Pet. ii. 5.) Thus plainly acknowledging the true foundation, on which the other living stones of the primitive catholic church were built, in order to render them acceptable to God,' as a holy priesthood.'

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"And the Apostle then proceeds (in the very next verse)

supremacy of the bishop of Rome.

to his citation of the above-mentioned text from Isaiah Wherefore also' (says he, ver. 6.) it is contained in the Scripture, Behold, I lay in Sion a CHIEF CORNER STONE, elect, precious; and he that believeth on him, (ET' avтy, on him, that is, on Jesus Christ, the only CHIEF CORNER STONE) 'shall not be confounded. Unto you, therefore, which believe,' (he) IS PRECIOUS;' (or, an honour; as rendered in the margin); but unto them, which be disobedient,' (he is, dɛ, also) 'the stone which the builders disallowed, the same' (ovros, for there is no other person that can be entitled to this supreme distinction in the church) is made the HEAD OF THE CORNER.'

"From this whole argument of St. Peter, it is manifest, that there cannot be any other true head of the church than Christ himself; so that the pretence for setting up a vicarial head on earth, is not only contrary to St. Peter's instruction to the eastern churches, long after Christ's ascent into heaven; but also (with respect to the inexpediency and impropriety of acknowledging such a vicar on earth as the Roman pretender) is equally contrary to our Lord's own instruction to his disciples, (and, of course, also contrary to the faith of the true primitive catholic church throughout the whole world) when he promised them, that Where two or three are gathered together in my name,' (said our Lord JESUS, the true rock of the church) there am I in the midst of them,” Matt. xviii. 20.

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"So that the appointment of any vicar on earth,' to represent that rock, or eternal head of the church, whose continual presence, even with the smallest congregations on earth, is so expressly promised, would be not only superfluous and vain, but must also be deemed a most ungrateful affront to the benevolent Promiser of his continual presence; such as must have been suggested by our spiritual enemies to promote an apostacy from the only sure foundation, on which the faith, hope, and confidence, of the true catholic church, can be built and supported!

"Thus, I trust, that the true sense of the first noun, weτgos, a stone, is here fairly stated; and also its relative meaning to the second noun, Tega, a rock, as far as it can reasonably be deemed applicable to the apostle Peter.

"And a due consideration also of the second noun, węα, a rock, will produce exactly the same effect; that is, it will demonstrate that the supreme title of the rock, which, in other texts of Holy Scripture, is applied to Jehovah, or God, alone, (as I have already shewn) most certainly was not intended by our Lord to be understood as applicable to his disciple Peter; but only to that true testimony, which St. Peter had just before declared, concerning the divine dignity of the Messiah Thou art the Christ, the Son of the living

God.'

"I have already remarked, that Erga, (a rock) is a feminine noun; and a clear distinction is maintained between TETÇOS, the masculine noun in this text, and the said feminine noun τgα, the rock, by the grammatical terms in which the

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