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WER, Dasuway ou
probably on a tour.
g See Mark xii. 42.
a cloud rise out of the west, straightway ye say, Uncertain,
There cometh a shower; and so it is.
There will be heat; and it cometh to pass.
sky and of the earth ; but how is it that ye do not
discern this time? Luke xii. 57. Yea, and why even of yourselves judge ye not
what is right? Luke xii. 58. When thou goest with thine adversary to the f Matt. v. 25.
magistrate, as thou art in the way, give diligence
thou hast paid the very last & mite. Luke xiii. l. There were present at that season some that
told him of the Galilæans, whose blood Pilate had
mingled with their sacrifices. Luke xiii. 2. And Jesus answering said unto them, Suppose
ye that these Galilæans were sinners above all the
Galilæans, because they suffered such things ?
all likewise perish.
Siloam fell, and slew them, think ye that they
all likewise perish. Luke xiii. 6. He spake also this parable : A certain man had
a fig-tree planted in his vineyard ; and he came
and sought fruit thereon, and found none.
Behold, these three years I come seeking fruit on
cumbereth it the ground ?
alone this year also, till I shall dig about it, and
dung it: Luke xiii. 9. And if it bear fruit, well ; and if not, then after
that thou shalt cut it down.
LUKE xiii. 10–18.
And, behold, there was a woman which had a Luke xiii. II. spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up herself.
And when Jesus saw her, he called her to him, Luke xiii. 12. and said unto her, Woman, thou art loosed from thine infirmity.
And he laid his hands on her: and immediately Luke xiii. 13. she was made straight, and glorified God. .
And the ruler of the synagogue answered with Luke xiii. 14. indignation, because that Jesus had healed on the sabbath-day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath-day.
The Lord then answered him, and said, Thou Luke xiii. 15. hypocrite, doth not each one of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering?
And ought not this woman, being a daughter of Luke xili. 16. Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath-day?
And when he had said these things, all his ad- Luke xiii. 17. versaries were ashamed: and all the people rejoiced for all the glorious things that were done by him.
Feast of the Dedication,
LUKE xiii. 22. and 18–22. h Matt. ix. 35. And he went through the cities and villages, Luke xiii. 22.
teaching, and journeying toward Jerusalem. i Matt. xiii. 31. i Then said he, Unto what is the kingdom of Liike xiii. 18.
God like ? and whereunto shall I resemble it?
It is like a grain of mustard-seed, which a man Lake xiii. 19. took, and cast into his garden ; and it grew, and
probably on a tour.
waxed a great tree; and the fowls of the air lodged Uncertain,
in the branches of it 18. Luke xii. 20. And again he said, Whereunto shall I liken the
kingdom of God? Luke xiii. 21. It is like leaven, which a woman took and hid
in three * measures of meal, till the whole was. See Matt. leavened.
SECTION XIX 19.
John ix. 1-35. John ix. 1. And as Jesus passed by, he saw a man which Jerusalem.
was blind from his birth.
18 There seems to be some allusion in this parable to the circumstances in which our Lord was now placed. He was proceeding to Jerusalem, where he intended, as his hour was approaching, to address himself to the rulers of the Jews, with as much boldness as he had hitherto spoken to the people. He foresaw the result of this conduct ; that it would lead to his painful death, and the accomplishment of the promises of God. The future was ever present to him. As the seed was committed to the ground, and became a great tree, so in the same manner would his kingdom begin from his death, and gradually increase and extend itself over the world.
19 This section contains an account of the cure of the blind man at Jerusalem. In favour of the opinion that this miracle was effected at the feast of tabernacles, we find Pilkington, Newcome, Macknight, Cradock, Bishop Richardson, Le Clerc, &c. &c. That it was wrought at the feast of the dedication, the principal authorities are Lightfoot and Doddridge, whose opinion is here preferred.
Archbishop Newcome's principal reason is, that the word napáywv, in John ix. 1, seems to refer to the word aapnyev, used in chap. viii. 59.
To this it may be replied, that there are most powerful reasons for believing with Wetstein and Griesbach, that the last seven words of this chapter of St. John, and the word mapñyev among the number, were not originally part of the sacred text. Lampe, however, is very indignant at this supposition. But the authorities of the two former critics, united to that of Erasmus, Grotius, Mill, Semler, and Kuinoel, are sufficient to justify our replying to Archbishop Newcome's argument in this manner. But waving this supposition, that the last clause of John viii. 59, is spurious, it may be replied, in the words of Doddridge, “ it seems much more probable that mapaywv might be used without reference to a apñyev, than to suppose that when Christ was fleeing out of the temple, in the hasty manner described, his disciples as he passed should stop him, for the purpose of putting so nice a question as that mentioned in John ix. 2 ; or that he should stand still at such a moment to discourse with them, or to perform such a cure, in a manner so leisurely, as it is plain this was done."--Fam. Exp. vol. ii. p. 71, sect. 130.
The correspondence between tapaywy and napriyev, might be mere coins
And his disciples asked him, saying, Master, John ix. 2. who did sin, this man, or his parents, that he was born blind 20 ?
Jesus answered, Neither hath this man sinned, John ix. 3.
cidence : if it was intended by the inspired writer, it would be a most unaccountable deviation from the beautiful simplicity of his usual language.
The great attention excited by this miracle, and its effects, both on the sanhedrim and on the people, appear to be the preludes to that more universal notice which our Lord obtained, when he went up to Jerusalem for the last time. On this supposition, the feast of the dedication would be its more probable period. In “ Critical Remarks on detached Passages of the New Testament,” by the late French Lawrence, LL.D. M.P. &c. &c. &c. we meet with another argument in favour of the arrangement now adopted. “In John x. 22, several MSS. of good authority read TOTE, instead of ôe. It was then at Jerusalem," &c. &c. instead of " and it was. This favours the idea of those harmonists who suppose the meeting with the blind man to have taken place at the feast of the Dedication. After having been obliged to hide himself, that he might escape stoning, it is not likely that Christ should appear again at Jerusalem, till he went thither to attend the next public festival.” Such is the remark of a most impartial critic. Even if the reading oɛ however remain, the 22d verse of chap. x. may still refer to the event related in the proceding, as well as in the subsequent passages.
Michaelis refers the contents of these sections to the general period in which all the harmonizers place them ; but he does not enter into any details.
The propriety and wisdom of our Lord's conduct in the various instances recorded in these sections, the excellence of his lessons, and the manner in which he gradually developed his character and claims, seem to be so plainly narrated, that it is not necessary to enlarge upon each incident. For reflections on the character of our Lord as a teacher, perhaps the best work extant is that of Archbishop Newcome, entitled, “ Observations on our Lord's Conduct;" the best on the elevation and dignity of our Lord's character is Craig's Life of Christ. Besides these, however, there are very many that may be read to the greatest advantage, Bishop Law, Taylor, Stackhouse, &c. &c. &c.
20 The Jews believed in the doctrine of the transmigration of souls-mus braba. Josephus (a) tells us that every soul was incorruptible and immortal, and that the souls of the good passed into another body, while those of the unrighteous were eternally punished. Some suppose that it was in allusion to this opinion that our Lord was imagined to have been either Elias, or Jeremiah, or some one of the prophets. The Cabbalists tell us, that the soul of the first man occupied the body of David, and was afterwards preserved to inhabit the body of the Messias : they deduce this important truth from the certain evidence afforded them in the letters which compose the name of the Protoplast D7%. These admirable logicians inform us, that the first letter x signifies Adam, the second + David, the third the Messias; and therefore the point is proved (6) • For an account of the singular opinions of the Jews, alluded to in this verse, see Lightfoot, vol. ii. p. 568-9.
John ix. 4.
John ix. 3.
John ix. 6.
the clay upon the eyes of the
nor his parents: but that the works of God should Jerusalem. be made manifest in him.
I must work the works of him that sent me, while it is day : the night cometh, when no man can work.
As long as I am in the world, * I am the light k Ch. i. 9. of the world.
When he had thus spoken, he spat on the ground, and made clay of the spittle, and he * anointed the eyes of the blind man with the Or, spread clay 21,
And said unto him, Go, wash in the pool of blind man. Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing.
The neighbours therefore, and they which before had seen him that he was blind, said, Is not this he that sat and begged ?
Some said, This is he: others said, He is like him: but he said, I am he.
Therefore said they unto him, How were thine eyes opened ?
He answered and said, A man that is called Jesus made clay, and anointed mine eyes, and said unto me, Go to the pool of Siloam, and wash: and I went and washed, and I received sight.
Then said they unto him, Where is he? He said, I know not.
21 Jones gives a curious interpretation of this miracle." That the miracle (he observes) might be more instructive, a very peculiar form was given to it. Christ moulded the dust of the ground into clay, and having spread it upon the eyes of the man, he commanded him to go, and wash off this dirt in the pool of Siloam. Here the reason of the thing speaks for itself. What is this mire and clay upon the eyes, but the power this world has over us in shutting out the truth? Who are the people unto whom the glorious light of the Gospel of Christ cannot shine, but they whose minds the god of this world hath blinded ? So long as this world retains its influence, the Gospel is hidden from the eyes of men; they are in a lost condition, and nothing can clear them of this defilement, but the water of the divine spirit sent from above to wash it away. This seems to be the moral sense of the miracle, and a miracle thus understood becomes a sermon, than which none in the world can be more edifying. Our Saviour himself gives the spiritual signification of it in words which cannot be applied to a bodily cure—' As long as I am in the world, I am the light of the world. The whole world, like this man, is born blind. I am come to give it light, in proof of which I give this man his sight."-Jones on the Figurative Language of Scripture, Works, vol. iii. p. 153. See also Jortin's Remarks on Eccl. Hist. vol. i.