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"need of them;" and straight

4. '* way he will send them." All this -was done, that it might be fulfilled which was spoken by the

5. prophet, saying, " (d) Tell ye the "daughter of Sion, Behold, thy "King cometh unto thee, meek, "and sitting upon an ass, and a

5. "colt the foal of an ass." And the disciples went, and did as

7. Jesus commanded them, and brought the ass, and the colt, and put on them their clothes, and

8. they set him thereon. And a very great multitude spread their garments in the way; others cut down branches from the trees, and strawed them in the way.

9. And the multitudes that went before, and that followed, cried, saying, " Hosannah to the Son "of David! Blessed is he that "cometh in the Name of the "Lord; Hosannah in the High

r. c. (</) "Tell," &c. This prophecy is in Zech. ix. 9. The passage is, " Rejoice "greatly, O daughter of Zion: Shout "O daughter of Jerusalem: Behold thy "King cometh unto thee: he is just, "and haying salvation: lowly, and rid"ing upon an ass, and upon a colt the "foal of an ass: and I will cut off the "chariot from Ephraim, and the horse "from Jerusalem, and the battle bow "shall be cut off: and he shall speak "peace unto the heathen," Sec. This was calculated to shew that his was not to be a kingdom of worldly pomp or grandeur. «.!«, (e) "My house." Is.lvi. 7. God says, "My house shall be made a house of "prayer for all people ;" and Jer. vii.l I. he asks, " Is this house, which is called "by my name, become a den of robbers "in your eyes." The rccolleftion of this passage might suggest the expression our Saviour used.

St. Matthew goes on to state, that" the "blind and the lame came to him in the "temple, and he healed them j" and St. Luke says, xix. 47. that he " taught "daily in the temple:" and thus may the

*' est!" And when he was come 1 o. into Jerusalem, all ^the city was moved, saying, " Who is this?" H. And the multitude said, " This "is Jesus, the prophet of Naza"reth of Galilee." And Jesus 12. went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves; and said unto them, "It is written, "My (e) 13. "house shall be called the house "of prayer; but ye have made "it a den of thieves."

Second Sunday in Advent.
The Collect.

Blessed Lord, who hast caused all holy Scriptures to be written for our learning; Grant that we may in such wise hear them, read,

prophecy, Hagg. ii. 7. be considered as fulfilled: " the desire of all nations" (i.e. the Messiah) "shall come, and I will fill "this house with glory, saith the Lord "of Hosts. The silver is mine, and the "gold is mine, saith the Lord of Hosts. "The glory of this latter house shall be "greater than of the former, saith the "Lord of Hosts, and in this place will "I give peace, saith the Lord of Hosts." This prophecy was delivered after the temple built by Solomon had been destroyed, and whilst the building of the second temple (after the return from the Babylonish captivity) was going forward. This second temple was greatly inferior to the first in splendour and magnificence; and it was only in having the presence of the Messiah, and being the scene of part of his miracles, and the school of his teaching, that its glory surpassed, or was at all equal to, that of the former. The expressions, "The silver "is mine," &c. were perhaps intended to intimate that the glory was not to be of that kind. Bishop Chandler has commented ably upon this prophecy. Chandler's Defence of Christianity, 86 to IOI.

mark, learn, and inwardly digest

them ; that by patience, and comfort of thy holy Word, we may embrace and ever hold fast the blessed hope of everlasting life, which thou hast given us in our Saviour Jesus Christ. Amen.

The Epittk. Rom. xv. 4. (/) Whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the Scrip

5. tures might have hope. Now the God of patience and consolation grant you to be (g) likeminded one toward another, ac

6. cording to Christ Jesus; that ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.

7. Wherefore receive ye one an

(_/*) Of the Converts at Rome, some thought themselves still bound to observe the mosaical ordinances, and to make a difference in days and meatSi &c; others considered themselves freed from such restraints. Saint Paul's objeft is to prevent all dissensions between them upon such points, to take away from Jews and Gentiles all occasions of contest, and to induce both to unite cordially in glorifying God. He reminds them, that it was to confirm the promises made unto the Fathers, that Christ's ministry was amongst the Jews; and that it was of mere mercy to the Gentiles, and not of right, that the benefit of our Saviour's coming was extended to the Gentiles, though this was also foretold in many parts of Scripture. That neither Jew nor Gentile therefore was to overvalue himself, inasmuch as it was not of right as from their own merit that either was admitted to the blessings of Christianity, but they were offered to the one because of a promise to that effect from God to their forefathers, and to the other because of the predetermined mercy and grace of God, and that neither Jew nor Gentile should despise the other, because God, who best could judge, had thought

other, as Christ also received us to (h) the glory of God. Now 1 say that Jesus Christ was a ministei of the circumcision for the truth of God, to confirm the promises made unto the fathers; And thai the Gentiles might glorify God for his mercy; as it is written, "For (/) this cause I will confess "to thee among the Gentiles, and "sing unto thy Name." And again he saith, "(jfr) Rejoice, ye "Gentiles, with his people." And again, "(/) Praise the Lord, "all ye Gentiles; and laud him, "all ye people." And again, Esaias saith, " (m) There shall be ** a root of Jesse, and he that "shall rife to reign over the "Gentiles; in him shall the "Gentiles trust." Now the God of hope fill' you with all joy and

each worthy of having these blessingi offered to them.

"(g) Like-minded," i.e. giving up to your neighbour in unessential points to produce unanimity, " that they might "with one mind and one mouth glorify "God" He had just been stating, that "they who were strong should bear "the infirmities of the weak, and not "please themselves ;" that" each should "please his neighbour for his good to "edification;" and that "even Christ "Jesus pleased not himself." He here therefore proposes that they should follow this his example, and be like-minded, etc. according to him, that is, as he was, studying to prevent dissensions, not seeking his own gratification. Tn Philipp.iv.2. St. Paul beseeches Euodias and Syntyche to be of the " tame mind in the Lord;" and Rom. xii. 16. he exhorts the converts to be of the tame " mind one towards an"other," i e. to have "unanimity."

(h) "To the glory, &c. " making "God's glory the objeft."

(«') " For this cause, &c" This is transcribed from Ps.xviii.49. The cause relates to God's protection mentioned there.

(i) "Rejoice." Deut. xxxii. 43.

(/) " Praise &c." Ps.cxvii. 1.

(m) "There shall be, &c." Is.xi. 10.

peace in believing, that ye may abound in hope, through the power of the Holy Ghost.

The Gospel. Luke xxi. 25. (n)

* And there shall be signs in "the sun, and in the moon, and in the stars; and upon the

"earth distress of nations, with

: perplexity; the sea and the ; waves roaring; men's hearts 'failing them for fear, and for 'looking after those thingswhich ; are coming on the earth: for : the powers of heaven shall be ; shaken. And then shall they c see the Son of man (0) coming 1 in a cloud with power and great

26.

27.

(n) This is part of our Saviour's account of what should precede the great event of his vengeance upon the opposers of his Teligion, so often referred to as " the "day of the Lord," "the coming of the "Lord,"&c. According to Isaiah 1x1.2. the Messiah was to proclaim, not only *« the acceptable year of the Lord," but also "the day of vengeam e of our "God." Joel ii. 1 to 11. speaks at large of the terrors of the day of the Lord, and ot the strength of the people who should be employed as instruments in God's hand, to inflict them. Zeph.i. la to 18. mentions the great day of the Lord as a day of " wrath, a day ot trouble "and distress, a day of wasteness and "desolation, a day of .darkness and *« gloominess, a day of clouds and thick ** darkness, a day of the trumpet and "alarm against the fenced cities and "against the high towers." and says, that " the whole land shall be devoured "by the fire of God's jealousy, for he "shall make even a speedy riddance of "all them that dwell in the land." In Zech. xiii. 8, 9. " It shall come to pass, "that in all the land, saith the Lord, two "parts therein shall be cut off and die," and Malachi,besides thepassageMal. iii.2. (ante, p. 16.) says,inch.iv. "Behold the "day cometh that shall burn as an oven, "and all the proud, yea, and all that do "wickedly shall be stubble; and the "day that cometh shall burn them up, "saith the Lord of Hosts, that it shall "leave them neither root nor branch; "but unto you that fear my name shall "the Sun of Righteousness arise, with "healing in his wings." Lastly, John the Baptist describes our Saviour, Matt. iii. 12. as one " whose fan is in his "hand, and he will thoroughly purge "his floor, and gather his wheat into the "garner; but he will burn up the chaff "with unquenchable fire." See also Pi. ii. 9. and xxi. 8, 9. The character,

therefore, of the day of the Lord, and the tremendous vengeance then to be exe. cuted, were strongly foretold, and it was natural that die people should be desirous of knowing more particularly when this great event should take place, and what would be the marks of its approach. Our Saviour had told them, that the days should come in which there should not be left one stone upon another in their magnificent temple which should not be thrown down; and they took that occasion to ask him, " When should "these things be, and what sign would "there be when these things should '« come to pass" In answer to this question, he gives the account of which the passage selected for this day's Gospel is part The destruction of Jerusalem accordingly occurred about 37 years after our Saviour's crucifixion; an immense number of Jews, 1,400,000, were slain there and in other parts of Judxa, and the temple was fo utterly destroyed, that its very foundations were dug up. A full account of the destruction of Jerusalem is to be met with in the Jewish writer Josephus. See post, note on Matt, xxiv. 31.

(0) " Coming in a cloud." When the high priest adjured our Saviour to say whether he was the Christ, the Son of God Matt.xxvi.63.our Saviour told him, that hereafter they should " see the Son of "Man sitting on the right hand of Power, "and coming in the clouds of heaven." Both passages perhaps refer to Dan. vii. 13. "I saw in the night visions; and be"hold, one like the Son of Man came "with the clouds of heaven, and came "to the Antient of Days" (viz. God), "and there was given him dominion, and "g'orant^ a kingdom, that all people, "nations, and languages should serve "him: his dominion is an everlasting "dominion, which shall not pass away, "and his kingdom that which shall not

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28. " glory. And when these things "begin to come to pass, then "look up, and lift up your "heads; for your {p) redemption

29. " draweth nigh." And he spake to them a parable; " Behold, "the figtree, and all the trees;

30. " when they now shoot forth, ye "see and know of your own "selves that summer is now nigh

31. " at hand. So likewise ye, when "ye see these things come to "pass, know ye that the King"dom of God is nigh at hand.

32. " Verily I say unto you, This {q) "generation shall not pass away

33. " till all be fulfilled. Heaven "and earth shall pass away;

"be destroyed:" and the meaning in both passages may be, that what then occurs shall be decisive proof from God that Jesus Christ was the true Messiah. See post, note on Matt. xxiv. 30.

v. 28. (p) "Your redemption.'' The destruction of their enemies and persecutors would of itself make a material difference in their condition. See note on the word "Salvation," Rom. xiii. 11. ante, p.25.

v. 32. (g) "This generation, &c." This was a pledge which in a limited time would bring our Saviour's pretensions to a decisive test. He claimed to be the Messiah, and as one proof of it took upon himself repeatedly to say, that before the generation of men then living should be removed from the earth, this great event of his coming should occur. In Matt. x. 23. he assures his apostles, •' that they shall not have gone over the "cities 01 Israel till the Son of Man "shall come." In Matt. xvi. 28. he says, "there be some standing here, "which shall not taste of death, till they "see the Son of Man coming in his "kingdom." In speaking of St. John, John xxi. 22. our Saviour says, " If I "will that he tarry till I come, what is "that to thee;" and accordingly St. John survived the destruction of Jerusalem, that great coming of our Lord: and in Matt. xxiv. 34. where that Apostle gives his account of what our Saviour said as to the signs of his coming, the

"but my words shall not pass "away."

Third Sunday In jidvent. The Collect. O Lord Jesu Christ, who at thy first coming didst send thy messenger to prepare thy way before thee; Grant that the ministers and stewards of thy mysteries may likewise so prepare and make ready thy way, by turning the hearts of the disobedient to the wisdom of the just; that at thy second coming to judge the world, we may be found an acceptable people in thy sight, who

language is the same as here, "This gt"neration shall not pass, till all these "things be fulfilled." St. Matthew and St. John, from being constant attendants on our Saviour, were not likely to be deceived as to his words, and Matthew's Gospel was published before the destruction of Jerusalem, and so were St. Mark's and St. Luke's, which contain similar passages. Mark xiii. 30.— Lukeix. 27. The accomplishment, therefore, of this vengeance, or permitting its accomplishment, within the period our Saviour specified, is an attestation by God himself that our Saviour really was what he pretended to be. It is of use to advert to the proofs of the truth of our religion, because it enables us to give a reason for the hope that is in us, and where such abundant proof is supplied, God has shewn that he expefts belief. The signal vengeance he took upon those who did not attend to the proofs he gaye, or opposed the progress of the religion he sanctioned, should teach us what we may expeft if we reject this religion, or ac\ in defiance of its precepts. God, who is the same yesterday, to-day, and for ever, will probably in his own time, and in his own way, punish as severely the unbelievers and opposcrs of his religion of other times. Bishop Porteus's Lectures on the parallel Prophecy in St. Matthew are well worth consulting. See Lectures 19 and 20.

livest and reignest with the Father and the Holy Spirit, ever one God, world without end. Amen.

The Epistle. I Cor. iv. 1. (r)

Let a man so account of us, as of the (j)ministers of Christ, and stewards of the mysteries of God. 2. Moreover, it is required in stewards, that a man be found (/) faith3- ful. But with me it is a very small thing that I should be judged (u) of you, or of man's judge4« ment; yea, I judge not mine own self: for I know nothing (#) by myself; yet am I not hereby jus

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(r) St. Paul had blamed the Corinthian converts in the preceding Chapter for ranking themselves under different teachers, one saying, " I am of Paul, another, "I am of Apollos, a third I am of Ce*' phas or Peter," and so on; and he therefore desires them to think of the apostles, not as persons seeking their own glory, and wishing to have sefts after their own names, but as ministers and subordinate officers, looking to the glory of God and Jesus Christ only, and wishing to unite all the converts under Christ alone.

(s) '' Ministers," i.e. only as ministers, adhng for another master, even Christ.

(/) " Faithful," and therefore not assuming to themselves what belongs to their master.

(u) " Judged," i.e. perhaps " esti"mated, valued."

(*) " By myself," rather, "against my"self." Hamm.onN.T.519. 1 Clarke's Attrib. 258. The meaning perhaps is, though / know nothing against myself, that is not a ground on which I can consider myself justified; for I must be judged by God, who, according to i John iii. ai. "is greater than our "hearts, and knoweth all things."

( y ) " Judge nothing." See post, note on Luke vi. 37.

(sk) " Until the Lord come." This might allude to the great coming of our Saviour to take vengeance on the unbelieving Jews, &c. which our Saviour had predicted should occur before that generation, the generation of men then

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living, should pass away. See ante, p. 30, on Luke xxi. 32.

(a) " Praise, &c." Whoever really was v. 5. praise-worthy should have it from him, who alone knows by whom it is deserved, even from God.

(i) "John," i. e. the Baptist. v. 2.

(c) " Sent." It is supposed that John sent this message not for his own sake, or to satisfy any doubts he had, but for the sake of his Apostles; he had seen the Spirit of God descending on cur Saviour at his baptism, and had heard the voice from heaven, saying, "This is my beloved Son, "in whom I am well pleased." Matt. iii. 16, 17. How then could he doubt?

(d) " He that should come." There was a general expectation at this time of the Messiah's coming: Daniel had stated expressly (Dan. ix. 25.) that from the going forth of the commandment *' to restore "and to build Jerusalem unto the Messiah "the Prince, should be seven weeks, and "threescore and two weeks," and this time (reckoning a day for a year, which is the method in the calculation of prophetic times) was nearly, if not fully arrived. This expectation, with the mistake that the Messiah's kingdom was to be of this world, probably occasioned the well known passages in Suetonius,Tacitus( and Josephus, that "the sacred books of "the Jews foretold, that at that time some "one from Judaea should obtain the empire "of the world." There are also passages in Virgil, which probably owe their origin to this cause. See Note on John i. 21. post, and Virgil's 4th Eclogue.

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