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Lukexii.50. But I have a baptism to be baptized with ; and how Uncertain, am I straitened till it be accomplished ?
probably or 51. Suppose ye that I am come to give peace on earth ? I a tour.
tell you, nay; but rather division:
divided, three against two, and two against three.
son against the father; the mother against the daughter,
against her mother in law.
rise out of the west, straightway ye say, There cometh a
shower : and so it is.
will be heat: and it cometh to pass.
the earth ; but how is it that ye do not discern this time?
trate, as thou art in the way, give diligence that thou
officer cast thee into prison.
paid the very last mite.
the Galileans, whose blood Pilate had mingled with their
these Galileans were sinners above all the Galileans, be
cause they suffered such things ?
Or those eighteen, upon whom the tower in Siloam fell
the men that dwelt in Jerusalem?
tree planted in his vineyard, and he came and sought fruit
thereon, and found none.
these three years I come seeking fruit on this fig-tree,
And he, answering, said unto him, Lord, let it alone
thou shalt cut it down.
LUKE xiii. 10-17. Lukexiji.10. And he was teaching in one of the synagogues on the Uacertain, sabbath :
a tour. 11. And behold, there was a woman which had a spirit of
infirmity eighteen years, and was bowed together, and
said unto her, Woman, thou art loosed from thine infir
made straight, and glorified God.
tion, because that Jesus had healed on the sabbath-day,
healed, and not on the sabbath-day.
doth not each one of you on the sabbath loose his ox or
his ass from the stall, and lead him away to watering ?
ham, whom Satan hath bound, lo, these eighteen years,
be loosed from this bond on the sabbath-day?
were ashamed, and all the people rejoiced for all the glori-
at the Feast of the Dedication.
LUKE xii. 22. and 18-21.
and journeying towards Jerusalem.
and whereunto shall I resemble it?
and cast into his garden, and it grew and waxed a great
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 be intended, as his hour was approaching, to address him 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
Lukexiii.20. And again he said, Whereunto shall I liken the king- Uncertain, dom of God?
a tour. 21. It is like leaven, which a woman took and hid in three
measures of meal, till the whole was leavened.
SECTION XIX 19.
before the Sanhedrim.
JOHN ix. 1–34. And as Jesus passed by, he saw a man which was blind Jerusalem. from his birth.
John ix, 1.
to the ground, and became a great tree, so in the same manner
19 This section contains an account of the cure of the blind
Archbishop Newcome's principal reason is, that the word mapáywv, in John ix. 1. seems to refer to the word tapnyev, 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 tapsyev 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 Archbisbop 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 rapáywy might be used without reference to napsyev, than to suppose that when Christ was flecing 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. 71. sect. 130.
The correspondence between παράγων and παρήγεν, might be mere coincidence: 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 apotber argument in favour of the arrangement now adopted, “In John X. 22. several MSS. of
Jobp ix. 2.
And his disciples asked him, saying, Master, who did Jerusalem. sin, this man, or his parents, that he was born blind 20 ?
Jesus answered, Neither hath this man sinned, nor his parents; but that the works of God should 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 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 clay ?',
good authority read more, instead of de It was then at Jeru-
Michaelis refers the contents of these sections to the general
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 revolution of souls-nis buang. 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 propliets. 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
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 (b).
For an account of the singular opinions of the Jews, alluded to in this verse, see Lightfoot, vol. ii. p. 568-9.
(a) Josephus de bell. Judaico, l, xi. c. vii. () Vide Witsius Ægyptiaca, lib. i. cap. iv. sect. 10, 11.
21 Jones gives a curious interpretation of this miracle.
John ix. 7. And said unto him, Go, wash in the pool of Siloam, Jerusalem.
(which is, by interpretation, Sent.) He went his way
therefore, and washed, and came seeing.
seen him that he was blind, said, Is not this he that sat
and begged ?
but he said, I am he.
clay and anointed mine eyes, and said unto me, Go to the
and opened his eyes.
received his sight : he said unto them, He put clay upon
mine eyes, and I washed, and do see.
of God, because he keepeth not the sabbath-day. Others
And there was a division among them.
of him, that he hath opened thine eyes ? he said. He is a
“ That the miracle (he observes) might be more instructive,