Imatges de pàgina

ye (8) suffer, if a man bring you so am I. Are they ministers of 23. into bondage, if a man devour Christ? (I speak as a fool) I am you, if a man take of


if a more; in labours more abundant, man exalt himself, if a man smite in (k) stripes above measure, in 21. you on the face. I speak as (h) prisons more frequent, in deaths

concerning reproach, as though oft. Of the Jews five times re- 24. we had been weak. Howbeit (i) ceived I (1) forty stripes save one. whereinsoever any is bold, (1 Thrice was I beaten with rods, 25.

speak foolishly,) I am bold also. once was I stoned, thrice I suf22. Are they Hebrews ? so am I. fered shipwreck, a night and a

Are they Israelites ? so am I. day I have been in the deep; in 26. Are they the seed of Abraham? | journeyings often, in perils of

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take umbrage at my folly in speaking in

my own behalf. 0.20. (8) “ Ye suffer," &c.i. e, ye have in

deed born with much from these false teachers ; ye have suffered them to treat you as bondmen, to prey upon you, to

use you contumaciously, &c. 0.21.

(b) “ As concerning reproach, as " though,” &c. i.e. upon the imputa. tion of my being weak, not having such pretensions to power, &c. as they.

(i) “Whereinsoever," &c.i.e. if others boast on account of their lineage, their exertions and sufferings in the cause, their accommodating themselves to the feelings, &c. of others, to bring them over, I have at least as strong claims on

each ground. 0.23. (b) “ In stripes," &c. St. Paul ap

peals particularly to his exertions and sufferings : they proved his zeal and sincerity in bearing up against them, and God's grace to him in giving him courage, and afford strong ground for considering his do&rine true, because it gained so much ground, notwithstand. ing so much opposition. Dr. Paley makes it the great ground upon which he infers the truth of Christianity, that “per“sons, professing to be witnesses of “ the Christian miracles, passed their “ lives in labours, dangers, and suffer.

ings, which they voluntarily under“ went in attestation of the accounts

they delivered, and solely in conse

quence of those accounts.” i Paley's Evid. 17. St. Paul was not witness to the miracles done in our Saviour's time, but he was to that of his own conversion, to whatever he himself wrought, and probably to many done by the other apostles, &c. Our Saviour had foretold to his disciples, Luke xxi. 12, 16, 17. that

“ men should lay hands on them, should

persecute them, delivering them up “ to the synagogues,” &c. *that some of them they should cause to be put to " death, and that they should be hated « of all men for his name sake,” that is, for embracing Christianity. The sufferings St. Paul here enumerates were, as to him, a completion of the prophecy ; and the Acts, &c. furnish instances of the persecutions of other disciples. Stephen was stoned to death, Acts vii. 59, 60. Herod " killed James, the brother of

John, with the sword ; and because it

pleased the Jews, he took Peter also, “ and put him into prison." As xii. 1, 2, 3. St. Paul, before his conversion, " made havock of the Church, entering “ into every house, and haling men,

women, and children, committed “ them to prison." Acts viii. 3. — xxvi. 10. The earnest manner, too, in which St. Paul, St. James, and St. Peter, ex. hort the converts to bear up against pera secution, implies pretty strongly that their sufferings were such as to require strong encouragement. See 2 Thess. i. 3 to 6.--James ii. 5 to 7.—1 Pet. iv, iz to 19. See also Heb. x. 32, 33. Tacitus also mentions the persecutions of the Christians. No impostor would hold out such a prospect to his followers as that which our Saviour held out; and nothing but conviction would induce them to bear the trials.

(1) Forty stripes, save one." They v. 24. were prohibited, by Deut. xxv. 3. from exceeding forty stripes ; and they were in the habit of using a scourge with three ends, so as to give three blows at one stroke; and then they never exceeded thirteen strokes, which indicted thirtynine stripes.

waters, in perils of robbers, in out to sow his seed: and as he perils by mine own countrymen,

“ sowed, some fell by the wayin perils by the heathen, in perils “ side; and it was trodden down, in the city, in perils in the wilder

c and the fowls of the air de. ness, in perils in the sea, in perils 56 voured it. And some fell upon 27. among false brethren; in weari

a rock; and as soon as it was ness and painfulness, in watch- sprung up, it withered away, ings often, in hunger and thirst,

" because it lacked moisture. in fastings often, in cold and " And some fell among thorns; 28. nakedness. Beside those things

" and the thorns sprang up with that (m) are without, that which 6 it, and choked it. And other

cometh upon me daily, the care “ fell on good ground, and 29. of all the churches. Who (n) is sprang up, and bare fruit an

weak, and I am not weak? who « hundred-fold.” And when he 30.

is offended, and I burn not? If I had said these things, he cried, must needs glory, I will glory of " He that hath ears to hear, let the things which concern mine (6)

“ him hear.” And his disciples 9 The God and Fa- asked him, saying, “ What might ther of our Lord Jesus Christ, " this parable be?” And he said, i which is blessed for evermore, “. Unto (P) you it is given to know knoweth that I lie not.

“ the mysteries of the kingdom

“ of God: but to others in paThe Gospel. Luke viii. 4. “ rables ; that seeing they might When much people were ga- not see, and hearing they might thered together, and were come not understand. Now the pa- !

to him out of every city, he spake rable is this: The seed is the 5. by a parable: “A sower went « word of God. Those by the

31. infirmities.

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v. 28.

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(m) “ That are without,” &c. i. e. my notwithstanding his miracles, had shewn external sufferings, such as he had stated, no such disposition. In St. Matthew he “ that which cometh,” &c. i.e. his in- adds, whosoever hath, to him shall be ward anxiety, &c. for the care of all the given, and he shall have more abunchurches.

“ dance; but whosoever hath not, from (n) “ Who is weak," &c. This per0.29.

“ him shall be taken away even that he haps means, that he accommodated him

“ hath ;” meaning, that to him that is self in innocent points to the tempers properly inclined, opportunities shall be and feelings of others, to win them over, given, which shall be withheld from and keep them, as he says, i Cor. ix. 22. those who are not; as he also says, To the weak became I as weak, that John xv. ii. “Every branch that beareth I might gain the weak. I am made “ fruit, my Father purgeth it, that it « all things to all men, that I might by may bring forth more fruit.” Instead, « all means save some."

too, of stating it as the obje&t, that they (6) " Mine infirmities," i.e. perhaps, might not see, &c. St. Matthew only V. 30. what I have done and suffered, rather states as the fact, that “ seeing they

than the gifts, &c. conferred upon me. see not, and hearing they hear not,

(0) “ To you it is given," &c. The “ neither do they understand." And it reason why the disciples had this privi. is probable that St. Luke did not mean lege, and the others not, may be collected that this was the object, but merely used from the parallel passage in Matt. xiii. the form of speech, by which what is 12. &c. viz. because the disciples, from really only the consequence, is stated as following him, had shewn an anxious the motivé. See anté 44. note on Matt. desire after the truth, and the others,

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V. IO.

j. 15

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“ way-side are they that hear ; nothing worth; Send thy Holy
" then cometh the devil, and Ghost, and pour into our hearts
“ taketh away the word out of that most excellent gift of charity,

“ their hearts, lest they should the very bond of peace, and of 13.

" believe and be saved. They all virtues, without which whoso-
“ on the rock are they, which, ever liveth is counted dead before
“ when they hear, receive the thee. Grant this for thine only
word with joy; and these have Son Jesus Christ's sake. Amen.

no root, which for a while be-
“ lieve, and in time of tempta-

The Epistle. Cor. xiii. 1. 14.

« tion fall away. And that which | Though I speak with the
« fell among thorns are they, tongues of men and of angels, .
“ which, when they have heard, and have not (9) charity, I am

go forth, and are choked with become as (r) sounding brass, or
“ cares and riches and pleasures a tinkling cymbal. And though 2.

“ of this life, and bring no fruit I have the gift of prophecy, and 15. “ to perfection. But that on the understand all mysteries, and all

“ good ground are they, which, | knowledge; and though I have
« in an honest and good heart, all faith, so that I could remove

having heard the word, keep mountains (s), and havenotcharity,
“ it, and bring forth fruit with I am nothing. And though I (t) 3.
“ patience.”

bestow all my goods to feed the
poor, and though I give my

body to be burned, and have not QUINQUAGESIMA Sunday, or the Sunday charity, it profiteth me nothing. 4. next before Lent.

Charity suffereth long, and is

kind; charity envieth not; chaThe Collect.

rity vaunteth not itself, is not O Lord, who has taught us that puffed up, doth not behave itself 5. all our doings without charity are unseemly (u), seekéth (*) not her

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0. I.


(9) “Charity," i.e. “complete good "I will to man.”

St. Paul's object in this chapter is to shew, that such good will for God's sake, upon a principle of duty, is better than all the gifts of the spirit, of which he had been writing in the preceding chapter.

(s)“ Sounding brass," &c. i.e. all my pretensions and qualities are vain and empty.

(s) « Could remove mountains.” St. Paul was perhaps aware of our Saviour's declaration, Mark xi. 23. “ Whosoever “ shall say unto this mountain be thou “ removed, and be thou cast into the

(1) “ Bestow," &c. This shews that v. 3: the word “ charity” is here used for something far beyond “almsgiving."

(u) « Unseemly," i. e. scornfully, v. 5. contemptuously. (x)

*" Seeketh not her own," i. e. v. 5. to the prejudice of others ; is not so intent upon its own private advantages, as rigorously to insist upon its right, where it will essentially hurt others. In 1 Cor. x. 33. he instances in himself, that he “ seeks not his own profit, but the profit " of many, that they may be saved.” In Philipp. ii. 21. he complains, that “ all “ seek their own, not the things which

sea, and shall not doubt in his heart, “ but shall believe that those things " which he saith shall come to pass, he " shall have whatsoever he saith.” See Matt. xxi. 22.

are Jesus Christ's ;” and in 1 Cor. X. 24. he cautions them, “ let no man “ seek his own, but every man another's or wealth.”

9. 2.

own, is not (y) easily provoked, was a child, I spake as a child, I 6. thinketh (z) no evil; rejoiceth understood as a child, I thought

not in iniquity, but rejoiceth in as a child ; but when I became a 7. the truth; beareth all things, be. man, I put away childish things.

lieveth all things, hopeth all For now we see through a glass, 12. 8. things, endureth all things. Cha- darkly; but then (e) face to face:

rity never (a) faileth : but whe- now I know in part; but then ther there bé prophecies, they shall I know even as also I am shall (6) fail ; whether there be known. And now abideth faith, 13. tongues, they shall cease ; whe- hope, charity, these three; but

ther there be knowledge, it shall the greatest of these is charity. 9. vanish away. For we (c) know in part, and we prophesy in part;

The Gospel. Luke xviii. 31. 10. but when that which is perfect is

Tuen Jesus took unto him the come, then that which is in part twelve, and said unto them, “Be. 11. shall be done away. When (d) I “ hold (f), we go up to Jerusa.

v. 8.


0. g. (v) “ Easily," rather, “ highly.” to him. So 2 Cor. üi. 18. in contrasting 0.5

() « Thinketh," i. e. imputeth to the glory which was visible under the others.

Gospel, beyond that which was visible (a) “Never faileth," i. e. is a quality under the Mosaic dispensation, when which will always have scope ; will never Moses put a veil before his face, to die become useless; will continue even in the minish the light which there might other. world to come.

wise have been, St. Paul says, “we all, (6) “ Shall fail," not that any thing “ with open face, beholding as in a glass foretold under God's inspiration should “ the glory of the Lord, are changed," fail of coming to pass ; but that the &c. So St. John, in speaking of the time should come when the gifts of pro- perfect knowledge he expected after. phecying, of tongues, that is, of speaking

wards, says,

we shall see him as he different languages, should be no longer

“ is." i John iii, 2. A similar expres. useful; when that time should be is ex.

sion occurs,

saiah lü. 8. « They shall plained by what follows, when that which see eye to eye, when the Lord shall is perfect should be come, when we bring again Sion." should know even as we are known, i.e. (1) Behold,” &c. This conver- v. 31. probably, in the life to come.

sation is also mentioned by St. Mat0.9.

(c) “ We know in part,” &c. i. e. at thew, xx. 17. and by St. Mark x. 32. present our knowledge is limited, one St. Mark's Gospel is generally supposed knowing more than another, and none to have been overlooked by St. Peter : having perfect knowledge ; and there- St. Matthew's account, therefore, is from fore the gifts of prophecying, &c. are at one who was present at it, and who must present distinâions ; but the time shall therefore have known whether such a be when all shall have perfe&t knowledge, conversation occurred, and St. Mark's when we shall all know as much as these account may be considered as sanctioned gifts could communicate, and then they by another ear-witness ; and if after the

will be wholly useless, of no value. resurrection and their subsequent inter0.10. (d) “ When," &c. This illustrates course with our Saviour, and receiving

what preceded; as persons when ad- the gift of the Holy Ghost, they could
vanced to manhood disregard as of no have wanted any thing to confirm their
value what they learnt as mere children, faith, the recollection of this prophetic
so when perfeá knowledge in all things communication was at least likely to have
is attained by all, particular steps only had that effect. St. John details

leading towards that perfect knowledge long conversation at the last supper, in
will be in no estimation.

which our Saviour speaks repeatedly of 0. 12. (e) “ Face to face,” i.e. as clearly his approaching death. See John xüi.

as one man can see another who is close to xvii. and post.

cé lem, and all things that are (8) | the things which were spoken. “ written by the prophets con- And it came to pass, that as he 35.

“ cerning the Son of man shall was come nigh unto Jericho, a 32. “ be accomplished. For he shall certain blind man sat by the way

“ be (b) delivered unto the (i) side begging: and hearing the 36. « Gentiles, and shall be mocked, multitude pass by, he asked what " and spitefully entreated, and it meant. And they told him 37. “ spitted on : and they shall that Jesus of Nazareth passeth by.

scourge him, and put him to And he cried, saying, “ Jesus, 38. « death : and the (k) third day “ thou (m) son of David, have “ he shall rise again.” And

mercy on me.”

And they 39. they () understood none of these which went before rebuked him, things: and this saying was hid that he should hold his peace : from them, neither knew they

but he cried so much the more,



0.31. (8) « Written.”

There are many

(k) “ The third day,” &c. This 0.33• passages in the Old Testament from was furnishing a decisive test for trying which it might be collected that the his pretensions, one that an impostor Messiah was to suffer. See particularly would never have offered.

Psalm xxii. 7,8. 17, 18.- Isaiah liji. (1) Understood none," &c. It is v. 34. 9.32.

(6) • Delivered." The accounts by probable the apostles were not yet aware St. Matthew and St. Mark differ in that the Messiah's was to be merely a some respects from this of St. Luke, spiritual kingdom ; and they might exbut not very materially. St. Matthew pect, as the Jews did, that it was to be says, “ Behold, we go up to Jerusalem, temporal. In Matt. xvi. 21, 22. when “'and the Son of Man shall be betrayed our Saviour began to shew unto his dis“ unto the chief priests, and unto the ciples that he should suffer many things, « scribes, and they shall condemn him and be killed, Peter said unto him, "Be " to death, and shall deliver him to the “ it far from thee Lord, this shall not << Gentiles to mock, and to scourge, “ be unto thee.” According to Matt. " and to crucify him; and the third day xvii. 22. when he gave them the same " he shall rise again." St. Mark states intimation, “they were exceeding sorry." it thus: “ Behold, we go up to Jerusa- When our Saviour charged Peter, James, “ lem, and the Son of Man shall be and John to tell no man what they had " delivered unto the chief priests, and seen at the transfiguration till the son of “ unto the scribes ; and they shall con- man were risen from the dead, “ they “ demn him to death, and shall deliver questioned one with another what the “ him to the Gentiles ; and they shall “ rising from the dead should mean." “ mock him, and shall scourge him, and Mark ix. 10. Mary Magdalen and the "shall spit upon, and shall kill him ; women who went with her to embalm " and the third day he shall rise again." our Saviour's body the third day after This difference in unimportant particu- his crucifixion, could not have underlars, and correspondence in substantials, stood that he was to rise on that day, for is a strong confirmation that the conver- if they had, they would not have gone to sation really occurred. Fabricated ac- embalm him. See post, note on Luke counts generally agree in particulars as xxiv. 45. and post, note on John xvi. 6. well as substantials.

Even after the resurrection they asked 7. 32. (i) “ The Gentiles." Pilate, to our Saviour, « Lord wilt thou at this

whom he was delivered, and from whom time restore the kingdom unto Israel.”
the order came for his crucifixion, was Acts i, 6.
a Roman Governor, not a Jew, and the (m) “ Thou son of David.” This v. 38.
Romans were among those whom the was the same as calling him the Messiah:
Jews called “ Gentiles.” The Jews had when our Saviour asked the Jews whose
not, at the time of our Saviour's cruci. son the Christ was to be, they imme-
fixion, the power of awarding a capital diately answered, “ David's.” Matt.

xxü. 42.

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