better than blind guides, " nay, than thieves and robbers, who had † climbed up into From Matth. the sheepfold," or made themselves rulers and governors in God's church without any xii. 1. Mark ii. proper commission from him. Upon the same ground he condemned all those false John v. 1 to christs 2, who before him had usurped the title of the Messiah, and asserted his own Matth. xvii. 14. right to it by an argument, that no other shepherd durst produce, viz. "his laying down Luke xi. 37. his life for his sheep" ||, which were to consist of Gentiles +3 as well as Jews, and all John vii, 1. together make up one flock. Before the conclusion of the feast, as he was walking in Solomon's porch †, several and undesigning), as carries a near resemblance to that plainness and probity, that modesty and humility, that quietness and submission, which are indeed the first elements of the Christian religion, as well as the qualifications requisite to the reception of it. It is to be observed, however, that as the shepherd's art in managing his sheep (in the castern countries) was different from what is among us, (to which purpose we read of his going before, leading, and calling his sheep, and of their following, and knowing his voice, whereas our shepherds go after and drive their sheep); so these several expressions do, in the moral, denote our Lord's receiving into the number of Christians all those humble and obedient souls that come to him in the spirit of meekness, not in the clothing, but in the real qualities, of his sheep, and making provision for their growth in grace and improvement in all virtue and godliness of living. Stanhope on the Epistles and Stanhope on the Epistles and Gospels, vol. iii. and Hammond's Annotations. According to the primary institution of God, it was the proper province of the sons of Levi "to teach the children of Israel all the statutes which the Lord had spoken unto them by the hand of Moses," Levit. x. 11. and therefore it was required that "the priest's lips should preserve knowledge, and the people seek his law at their mouths," Mal. ii. 4. 7. But (however it came about) no sooner did their traditions grow in esteem, than the scribes and Pharisees, not only took upon them to be the guides and teachers of the people, but maintained likewise, that others were to receive authority to teach from their commission and ordination to that office; though we nowhere find that they received any such authority from God; for which reason our Saviour represents them as a plan tation which his Father had not planted, Matth. xv. 13. and bids his disciples beware of their doctrine, Matth. xvi. 12. because" they taught for doctrines of God the commandments of men, and made void the commandments of God by their traditions," Matth. xv. 6. 9. Whitby's Annotations. + In several of the Greek copics, as well as the Syriac, Persian, and Gothic, the words before me (for our Saviour in the text speaks in his own person) are omitted; and some critics are of opinion, that this omission was early, because the Manichees (according to Theophylact) made no scruple to infer from hence, that the prophets of the Old Testament had not their mission from God. Our Saviour, however, in several places where he quotes them, has sufficiently established the authority of the prophets; and by this passage means no more than that all those who before him had taken upon them the title and quality of the Messiah (such as Theudas and Judas Gallilæus, where of we find mention Acts v. 36, 37.) were thieves and robbers, because they usurped a character which they had no right to; and that all before him, who either had not their commission from God, or could not prove it by extraordinary miracles (such as the authors of the Rabbinical traditions, and of all the other reigning sects among the Jews), were far from being the true shepherds of God's people. Calmet's Commentary. His sheep are here supposed by some to be his elect and peculiar friends; and thence they infer, that Christ laid down his life for them only. Now if we respect the council of God, and the design of Jesus Christ, nothing is more certain than that he gave himself " a ransom for all," 1 Tim. ii. 6. and "tasted death for every man," Heb. ii. 9. and "was a propitiation for the sins of the whole world," 1 John ii. 2. but then, because the world can no otherwise lay hold on the benefits of this propitiation than by believing, and being obedient to the voice of this Shepherd, he therefore is said to do this more eminently for his sheep. The apostle, I think, has determined the whole controversy in a few words,-“ He died for all, that they who live might not live unto themselves, but unto him who died for them," 2 Cor. v. 15. so that if any perish, it is not because he died not for them, but because they will not perform the conditions required to make his death efficacious to them; they will not " live unto him who died for them." them." Whitby's Annotations. +3 These our Saviour calls "his other sheep," John x. 16. by way of anticipation, because he foreknew that many of them (when once his Gospel came to be tendered to them) would give it a ready receptation, be converted, and baptised; and because the ceremonial law (which was the partition wall between the Jews and Gentiles) was shortly to be broken down, and the Gentiles admitted to the same privileges with the Jews that believed in his name. Whitby's Annotations. This porch consisted of some stately cloisters on the east side of the temple, and not far from the court of the Gentiles. It was called Solomon's, either to preserve the memory of that great prince, or because it was built according to the model of that which he erected, 1 Kings vi. 3. for both in the temple which Zerubbabel, and in that which Herod rebuilt, the plan of Solomon's was chiefly observed, though some variations might be allowed of: and in this porch our Saviour was walking, because at this time it was winter, and here he found a cover from the injuries of the weather; whereas, in the summer season, it was customary with the Jews to walk in the Mark ix. 14. Ann. Dom. 31, &c. Vulg. Er. 30. A. M. 4035, of the Jews came and required him to tell them (in positive terms) whether he was the &c. or 5441. Messiah or not: To which his answer was, that he had already sufficiently informed them of that, but to no effect; that the miracles which he wrought in his Father's name, were a full evidence of his mission; that the reason why they believed him not, was because they were not of a disposition proper for his sheep; that to such as were his sheep and followed him, he would give eternal life: and that none could pull them out of his or his Father's hands, because he and his Father were one †. Upon this last expression the Jews concluded him to be a blasphemer, and were going to stone him; and though he reminded them of the many good actions he had done for them in his Father's name, and endeavoured to apologize for his calling himself the Son of God, (even because in Scripture we find judges and magistrates frequently so styled, and much more then might be, who was consecrated and sent by God, assume that title) yet all this would not appease their rage, so that he was forced to leave the city, and went thence over Jordan to Bethabara, where John had formerly baptized; where great multitudes resorted to him, both to hear his instructions, and to be healed of their diseases; and where he made many disciples, because the place put the people in mind, that whatever John had reported of him was true. While he continued in these parts, a certain person put a curious question to him, †2 concerning the number of those that should be saved: Whereupon he took occasion to admonish his hearers, "That they ought to use their utmost endeavours to enter in at the strait gate* of salvation, because the number of those who should not attain it open courts of the temple. Echard's Ecclesiastical Some are of opinion, that the words in the text + That is, one in essence and nature; one in au thority and power, and not barely one in will and consent and that this is the genuine signification of the words appears, 1st, From the original text, where it is not said, I and my Father are one is, person, in the masculine gender, but ", one thing in the neuter. Now if that thing be not the Divine Being, they can. not be one; for since the Father is confessed to be God, the Son cannot be one thing with the Father if he be not God too. 2dly, It appears from the context, where our Saviour, having in the preceding verses ascribed the preservation of his sheep to the power of his Father," None is able to pluck them out of my Father's hands," John x. 29. ascribes the same also to his own power, " Neither shall any pluck them out of my hand," ver. 28. plainly intimating, that his sheep were equally safe in his own hand as in his Father's, because, says he, "I and my Father are one," ver. 30. And, 3dly, It appears from the verses which immediately follow; for when the Jews took up stones to stone him as guilty of blasphemy, because he made himself God, he does not evade the charge by saying, that he only conspired with the will of God, as all true prophets did, but appealed to the works which he performed by the power of the Father residing in him, which plainly carries it to an unity of power not of will only; and then St Chrysostom's inference is undeniable, that " if the power be the same, the es sence also is the same." Whitby's Annotations. + The man who proposed this question to our Saviour, had doubtless in his thoughts the common opinion of the Jews, that all Israelites (how much soever they may suffer in this) might have their portion in the world to come; but this was a question of too much needless curiosity for our Saviour to answer, because it is no part of our concern how many shall be saved; but only how, and by what means, we are to work out our own salvation: And therefore he took occasion from hence to instruct the man (and in him all others) in what might be of much more substantial benefit to him. Whitby's Annotations. *This expression of our Blessed Saviour's, whether it was borrowed from the heathen sages or no, is ex 23. Luke vi. 1. would be large; that they ought to do it with all expedition, because, when once the From Matth. gate was shut, and the means of salvation withdrawn, all pretences of having heard the xii. 1. Mark ii. glad tidings of the Gospel, and of having been conversant with him upon earth, would John v. 1. to gain them no admittance; that all workers of iniquity should be utterly excluded; and Matth. xvii. 14. therefore the Jews, in particular, would have cause to lament, when they should see Luke ix. 37. many heathens, from all parts of the earth, possessed of the glories of heaven, with John vii. 1. Abraham, Isaac, and Jacob, and all the ancient prophets, while themselves (who were the heirs of the kingdom) should be thrust out, and so made the last, who were once the first'." As he was discoursing in this manner, some of the Pharisees, who could no longer bear with patience the power and authority which he had gained among the people, in hopes of getting rid of him, || came and suggested the danger he was in from Herod Antipas, so long as he continued in Galilee, which was part of his dominions: but far from betraying any fear upon such information, he let the Pharisees know, that, having but a few days longer to live, he was determined to devote them to the relief of the distressed, the curing diseases, and casting out devils; and as to Herod's † subtility and designs against his life, they were altogether superfluous, because he foreknew that he was to suffer death at Jerusalem †2, which was the place appointed (as it were) tremely like them: For Cebes tells us, that at the first entrance upon a course of virtue there is a little gate; that after we have passed this gate, there is a narrow ascent; and that the way following is rough and rugged, because it is not much frequented; but that, after we have got up to the top of the hill, the rest is smooth and easy, free from all obstructions, and leading to the regions of felicity. Nay, Hesiod, who was much older than Cebes, has given us the same description of the paths of virtue: Μακρὸς δὲ καὶ ὄρθιος οἶμος ἐπ' αὐτήν, Καὶ τρηχὺς τὸ πρῶτον ἐπὴν δ ̓ εἰς ἄκρον ἵκηκι Ρηϊδίη δ' ἔπειτα πέλει, χάλεπη φερ ἐοῦσα. Oper. et Dier. Lib. i. Lin. 288. And hence we may perceive, to our comfort, that though the ways of virtue and religion are not, at their first entrance, so very agreeable, yet, in process of time, they will be found to be "ways of pleasantness, Christ's yoke easy, and his commandments not grievous." Cebetis Tab. Calmet's Commentary, and Whitby's Annotations. But whether they came upon their own account, or by the instigation of Herod, is the question.-If they came upon their own account, it is certain that they came not out of any kindness to our Saviour; because the whole history of the Gospel informs us, that they were far from having any affection for him, and therefore they must come with a design, either to scare him out of Galilee, where he had been too popular for them, or to drive him into a trap which they had laid for him in Judea. This seems to be a genuine interpretation enough of the sense of the evangelist; and therefore in our history we have fol. lowed it: But still it seems not improbable, that, considering the present circumstances Herod was under, he might send these messengers to our Saviour. He had but lately gained himself no good reputation among the Jews by murdering John, whom all the world looked upon as a prophet: And therefore, see- The subtility of that prince is implied in the an- + Some are of opinion, that, because the Jews had Mark ix. 14. Ann. Dom Vulg. Er. 30. A. M. 4035, for the slaughter of all the prophets; and hereupon he broke out into a most pa&c. or 5441.thetic exclamation against the inhabitants of that unhappy city, reproaching them 31, &c. with their rejecting the kind offers of the Gospel, and with their killing the messengers sent from God, and then denouncing their sad approaching destruction and calamity. One Sabbath-day, when Jesus was invited by a Pharisee of some distinction to dine with him, a man distempered with a dropsy came after him; and when several of the company narrowly observed how he would behave upon this occasion †, he first cured the poor man, and then justified his doing so by the same argument he made use of to those who reprehended him for curing the crooked woman on the Sabbath-day. Observing, however, how eager the guests were to take every one the uppermost places at the table, he endeavoured to convince them how commendable it was for a man to seat himself in a place below, rather than above his rank and condition, because daily experience shewed us, that humility was a virtue, which was so far from debasing, that it raised and exalted the person who practised it. And then turning his discourse to the master of the house, whom he found too regardless of the poor and needy, he gave him (and in him all others) the good advice || of inviting the poor, the blind, and the lame, who could make no requital, rather than his own friends or rich acquaintance, who were able to return the compliment to his entertainments; and in so doing he might depend upon a recompence from God in the kingdom of heaven. At the hearing of these last words, one in the company repeated that common saying among the Rabbins, "Blessed is he that shall eat bread + in the kingdom of interpretation seems to enervate our Saviour's senti- The presence of the dropsical man, and its be- Whether this precept is to be understood in a literal sense or no, may, in some measure, admit of a debate. Our Saviour, when he acted the part of a rich man in feeding the multitude, had people of the meanest rank, and among these "the poor, the maimed, the lame, and the blind, who daily resorted to him for cure, for the chief of his guests: but most men think, that these extraordinary actions of his were no proper patterns for us in the dispensation of our charity, but that we answer the intent of the precept as well, if we do what is equivalent to us in respect of charge, and more advantageous to them and their families, by sending them meat or money, to refresh them at home. Whitby's Annotations. The words in the text are, " When thou makest a dinner or a supper, call not thy friends nor thy brethren, neither thy kinsmen nor thy rich neighbours," Luke xiv. 12. It is to be observed in our expounding of Scripture, that as comparative particles are sometimes used in a sense negative, (for so we find the chief priests moving the people, “va μãññov BagasCar λvon autois, that he should rather release Barrabbas to them, i. e. that he should release Barrabbas and not Jesus) so negative particles are oft used in a sense comparative; as when we read in Prov. viii. 10. “ Receive my instructions, and not silver;" and in Joel ii. 13. "Rend your hearts, and not your garments," the meaning is, rather than silver or your garments; in like manner as here, "Call not thy friends nor thy brethren,” i. e. be not so much concerned to call them as the poor. For it can hardly be thought that our Saviour's intent in this precept was absolutely to forbid all invitations of our neighbours or friends to dine or sup with us. This is an act of kindness and civility, and of good tendency, sometimes to maintain and promote amity and friendship among neighbours and acquaintance; but his only meaning is, that we should not invite them out of a prospect of a compensation from them again, which is making a kind of traffic with our generosity; but instead of this, that we should expend our money in the exercise of charity to such as are in no condition to make us a retribution. Whitby's and Pool's Annotations. + From the ensuing parable it appears, that the kingdom of God here does not signify the kingdom of heaven in its most exalted sense, but only the kingdom of the Messiah, whereof this carnal Jew here speaks according to the received sense of his nation, as of a glorious temporal kingdom, in which the Jews should lord it over the Gentile world, enjoy their wealth, and be provided with all those earthly blessings and delights in which they placed their felicity. Whitby's Annotations. 23. Luke vi. I. God;" whereupon our Lord took occasion to represent the different success of the Go-From Matth. spel, the rejection of the Jews, and the call of the Gentiles, under the † emblem xii. 1. Mark ii. of a feast, to which those that were invited, upon sundry pretences, refused to come, John v. 1. to so that the master of the house was obliged to send out into the streets and lanes of Matth. xvii. 14. the city, and into the high-ways and hedges, to collect a sufficient complement of Luke ix. 37. guests, being determined" that none of those who were first invited should taste of his John vii. 1. supper." As he was going from the Pharisee's house where he dined, being attended with a mighty concourse of people, he began to explain †2 to them what they were to trust to if they intended to become his disciples; that they were to renounce even some of their most lawful affections, and prepare themselves to undergo the most unjust persecutions, if they thought of making profession of his religion: and therefore (that they might not fail in the day of trial) he advised them to consider well before-hand what such a profession would cost them: "For as he who begins to build, and has not money to accomplish it, leaves his work imperfect, and himself becomes ridiculous; or as he that designs a war, and has not men and money enough to go through with it, had better never have engaged in it; so he that undertakes to be a Christian, must resolve to renounce all that is precious, and to bear all that is afflictive to him in this world, or else he will never be able to hold out." Among the great multitudes that daily resorted to our Saviour to hear his discourses were many publicans and sinners †3. This gave great offense to the scribes and Pharisees †, who murmured at his condescending goodness, in so freely conversing and eat would attend upon their precepts; and, in conformity The words in the text are,- "If any man come If we compare this with another passage elsewhere, Matth. xxii. 2. we may be farther satisfied, that by the kingdom of heaven is here represented the Gospel dispensation; and this, as it ministers true plenty and pleasure, all that men can want, and all that they can wish to render them perfectly happy, is compared to a supper. The bounty and infinite love of Almighty God are signified by the greatness of that supper and the multitudes bidden to it. The first bidding implies all the previous notices of the Messiah, by which the law and the prophets were intended to prepare the Jews for the reception of him and his doctrine. The second bidding, when all things were ready, seems to import all that Jesus did, and taught, and suffered, for their conversion and salvation, and all the testimonies and exhortations of his apostles and other preachers of the Gospel, to the (which is an Hebraism) must necessarily here same purpose. The excuses sent for their absence are the prejudices, and passions, and worldly inte rest, which did not only hinder those Jews from coming into the faith, but disposed them likewise to treat all attempts to win them over with the utmost obstinacy and contempt. The guests brought in from abroad, to supply their places, are the Gentile world, to whom (after that the Jews had thrust it from them) the subsequent tenders of this grace and salvation were made: And the declaring that "none of those who were bidden should taste of this supper," denotes the giving those Jews over to a reprobate sense, and leaving them under that infidelity and perverseness in which they continue hardened to this very day. Stanhope on the Epistles and Gospels, vol. iii. + It was a custom of the Jewish doctors to lay down before their proselytes what inconveniences be taken in a lower sense, viz. to love or esteem less, +3 They whom the Scripture generally, and this +4 The scribes and Pharisees looked upon the publicans as unfit to be conversed with upon any account, even though it was to reclaim them from their evil courses. Our Saviour had told them that he conversed among such people as their physician, and not Mark ix. 14. |