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Julian Pe 30 He must increase, but I must decrease.
Jada. riod, 4740.
31 He that cometh from above is above all : he that is
these, the Baptist compares himself to the friend of the bride-
One of the most usual comparisons adopted in Scripture to
From this representation of John, as the paranymph; of Christ as the bridegroom, and the Church as the bride, the ministers and stewards of the Gospel of God may learn, that they also are required, by the preaching of repentance and faith, to present their hearers in all purity to the head of the Christian Church. It is for them to find their best source of joy in tbe blessing of the most Highest on their labours-their purest happiness in the improvement and persecting of the Church confided to their care (b).
Smaller circumstances and coincidences sometimes demonstrate the truth of an assertion, or the authenticity of a book, more effectually than more important facts. May not one of those unimportant yet convincing coincidences be observed in this passage. Tbe Baptist calls bimself the friend of the bridegroom, without alluding to any other paranymph, or ravw. As the Jews were accustomed to have two paranymphs, there seems, at first sight, to be something defective in the Baptist's comparison. But our Lord was of Galilee, and there the custom was different from that of any other part of Palestine. The Galileans had one paranymph only (c).
(a) Exemplo et vità, says Kuinoel, eommuni depromto Johannes Baptista ostendit, quale inter ipsum et Christum discrimen iutercedat. Se ipsum comparat cum paranympho, Christum cum sponso; quocum ipse Christus se quoque comparavit, ut patet e locis. Matt. ix. 15. and, xxv. 1. Scilicet, o piros tē vuupis, est sponsi socias, ei peculiariter addictus, qui Græcis dicebatur #apavvupios, Matt. ix. 15. Oids row vuuguvos. Heb. yavw, filius lætitiæ. -Com. in lib. N. T. Hist. vol. iii. p. 227. (6) Applicatio totius rei est facillima, Christus est sponsus, Ecclesia sponsa, Ministri Ecclesiæ Digawv, 2 Cor. xi. 2. eta h. l. quoque Johannes Baptista. Hi in eo elaborant, ut Christo virgi,
Jalian Pe- of the earth is earthly, and speaketh of the earth: he that Jade. riod, 4740. cometh from heaven is above all. Vulgar Æra, 27.
32 And what he hath seen and heard, that he testifieth; Soon after and no man receiveth his testimony. the first Passover.
33 He that hath received his testimony, hath set to his
35 The Father loveth the Son, and hath given all things
36 He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life: but the wrath of God abideth on him.
nem puram et illabatam adducant, huc omnis eorum labor tendit, hâc re
" The expression " this my joy is fulfilled,” ý xapà uj &urje
pobw, a phrase which is used by the rabbinical writers to ex. press even the bappiness of heaven ; and which most powerfully delineates therefore the joy and rapture which the Baptist felt, and which a Christian clergy man ought to experience, when he perceives that his labours in the vineyard are attended with success. Schoetgen gives several instances of this application of the phrase. Sohar, chadasch, fol. 42. 2. Quidnam ajunt animæ piorum in cælo. Resp. Operam dant laudi divino
-et tunc gaudium coram te est perfec כרין חדוה קמו אשתלימת.
.gaudio perfecto בהריה בשלימו
18 These words allude to the opinion entertained by the Jews
illud אותה השמחה ההיה שלימה S. B. deglutiet mortem in aeternum
etiana Spiritus אפילו רוח הקדש אינו שורה על הנביאים אלא במשקל:
S. non habitavit super prophetas, nisi mensurâ quadâm.
SECTION VIII. riod, 4740.
Imprisonment of John the Baptist 19. Vulgar Æra, 27.
MATT. xiv. 3-5. MARK vi. 17-20. LUKE iii. 19. Luke iii. 19. But Herod the tetrarch, being reproved by him for Jadæ.
Herodias his brother Philip's wife, and for all the evils
which Herod had done, Mark vi. 17. had sent forth and laid hold upon John, and bound him in
prison for Herodias' sake, his brother Philip's wife : for
he had married her.
For John had said unto Herod, It is not lawful for
Therefore Herodias had a quarrel against him, and
For Herod feared John, knowing that he was a just
him, he did many things, and heard him gladly. Matt. xiv.5.
And when he would have put him to death, he feared the multitude, because they counted him as a prophet”.
MARK vi. part of ver. 17, LUKE iii. 29. and MARK VI. 3, 4.
LUKE iii. 20.
MARK VI. 3, 4.
4 For John said unto him, It is not lawful for thee to have
19 Lightfoot inserts the imprisonment of John immediately after the delivery of his decisive testimony to the divine mission and Messiahship of our Lord. He is followed in this order by Newcome, Michaelis, and Doddridge ; and on these united authorities I have inserted this event in its proper place. Lightfoot bas so arranged it, because no other speech of the Baptist is recorded respecting Christ; and the Evangelists are unanimous in relating that our Saviour's journey into Galilee (the next thing they all mention) did not occur till after the imprisonment of John. Pilkington has made another disposition of the events already related, and places the imprisonment of John after the temptation and baptism, which he supposes did not take place till after our Lord's first visit to Jerusalem. It is not however necessary to discuss his arguments, as the date assigned by him, and Whistou, to our Lord's baptism, has been already considered.
20 This account of the Baptist is confirmed by Josephus, who has related at length the history of this incestuous marriage between Herod the tetrarch, and Herodias, the wife of his brother Herod Philip. The tetrarch had married the daughter of Aretas, a petty king of Arabia Petræa. Some time after, however, when he was at Rome, lodging in the house of Herod Philip, he became enamoured of Herodias, and persuaded her to marry him, promising on her consent that he would divorce his present wife. Josephus takes care to conceal that John was imprisoned on account of his reproving the tetrarch's conduct, and represents Herod as proceeding upon more general grounds. He describes John as a good man, who persuaded the Jews to moral and virtuous living, to justice towards each other, devo
From the Commencement of the more public Ministry of
Christ, to the Mission of the Twelve Apostles.
SECTION I. riod, 4740. Valgar Ern, General Introduction to the History of Christ's more public
It is possible there may be no real difference between the
It is indeed a common mistake among historians to impute great effects to proportionate causes ; the most important events in history have arisen, and do arise, more frequently from the caprice, resentment, or other private motives of indivi. duals, than from any well planned, or long intended system of political conduct (a).
Laing is of opinion that John was imprisoned twice by order of Herod. The arguments by which this opinion may be supported, appear to have been so ably combated by Archbishop Newcome, that it is only necessary to refer the reader to his Harmony, p. 10. of the notes,
It has been objected that the name of the brother of Herod the tetrarch was not Philip, but Herod. Griesbach (Luke ij. 19.) has omitted the word in the text, but placed piditto in the margin. The discrepancy is easily obviated by the supposition that Philip assumed the name of Horod to distinguish his family and descent.
(a) See Lightfoot, vol. i. p. 591, 592. and Josephus Antiq. lib. 18. cap. 7.
1 The order of events bitherto adopted in this arrangement, has been nearly the same as that proposed by the five principal harmonizers, by whose authority, as well as by an examination of the internal evidence, I have been principally influenced. With this chapter the more difficult task arises of reconciling the clashing authorities of commentators, and assigning satisfactory reasons for the place of every fact recorded. The present section gives an account of the commencement of the more public ministry of our Lord, after the imprisonment of John. That this is the proper place for the insertion of that event, may be proved by comparing John jii. 24. with Matt. iv. 12. and Mark i. 14. These passages are considered by all harmonists as sufficiently demonstrating that Christ did not begiu to preach till
Matt, iv. 12. Now when Jesus heard that John was cast into prison, Judæ.
he departed, Lakeiv. 14. And Jesus returned in the power of the Spirit into
after the imprisonment of John; and it is worthy of remark,
The more public ministry of our Lord may be properly said to
2 Idolatry was introduced into the tribe of Dan, which in
The account of the manner in which the tribe of Dan became possessed of part of the land of Palestine so far north as the most northern part of Galilee, is given in the 17th chapter of Judges. The town of Laish, afterwards called Dan, was situated on the north-west boundary of Napthali, on the border of Syria (a).
Many of the Jewish traditions assert that Galilee was to be the place where the Messsiah should first appear (6); but for the more complete statement of the reasons why Christ was to dwell in Galilee, and a critical discussion of Isa. ix. 143, &c. vide J. Mede's Works (c).