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“Ye have brought this man the voices of them and of the chief “ unto me as one that perverteth priests prevailed. 24. And Piate " the people ; and, behold, I, gave sentence that it should be as " having examined him before you, they required. 25. And he released “ have found no fault in this man, unto them him that (x) for seditouching those things whereof tion and murder was cast into priye accuse him : 15. No, nor yet son, whom they had desired; but " Herod : for I sent you to him: he delivered Jesus to their will. and, lo, nothing worthy of 26. And as they led him

away, they “ death is done unto him. 16. I laid hold upon one Simon, a Cy“will therefore chastise (t) him, renian, coming out of the country, " and release him.” 17. (For of and on him they laid the cross, necessity he must release one unto that he might bear it after Jesus. them at the feast.) 18. And they 27. And there followed him a great cried out all at once, saying, company of people, and of women,

Away with this man, and release which also bewailed and lamented “ unto us Barabbas :” 19. (who him. 28. But Jesus turning unto for a certain sedition made in the them, said,

them, said, “ Daughters of Jerucity, and for murder, was cast into “salem, weep not for me, but prison.) 20. Pilate therefore, wil- weep for yourselves, and for

your ling to release Jesus, spake again

“ children. 29. For, behold, (y) to them. 21. But they cried, say- the days are coming, in the ing, “ Crucify him, crucify him.” “ which they shall say, Blessed are 22. And he said unto them the “ the (2) barren, and the wombs third time, “Why, what evil hath “ that never bare, and the paps « he done? I have found no cause “ which never gave suck. 30. Then “ of death in him: I will there- “shall they begin to say to the “ fore chastise him, and let him “ mountains, “Fallon (a) us;" " go.” 23. And they were (u) in- “and to the hills, “Cover us.” stant with loud voices, requiring 31. For if(b) they do these things that he might be crucified. And “ in a green tree, what shall be

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(1) v. 16.“ Chastise,” i.e. “inflict a small as to these times (Matt. xxiv. 19.) says, punishment upon him." Hamm.

• Woe unto them that are with child, and (x) v. 23. - Instant, &c.According to them that give suck in those days;" to John xix. 12. they told Pilate, “ If thou because those circumstances would prevent " let this man go, thou art not Cæsar's a rapid Aight. “ friend : whosoever maketh himself a king, (a) v. 30. “ Fall on us, &c." A common " is not Cæsar's friend ;” and Pilate might expression to denote times of unusual disbe afraid of a complaint against him at tress. It occurs, Hos. X. 8. “ They shall Rome, if he discharged him.

say to the mountains, Cover us, and to (1) v. 25. “Him that for sedition, &c.” “ the hills, Fall on us." And Rev. vi. 15 i. e. “ Barabbas."

to 17. “ The kings of the earth, and the (y) v. 29. “ The days, &c.” “ The time great men, &c. &c. hid themselves in the " of the destruction of Jerusalem.” See 66 dens and in the rocks of the mountains, note on Rom. xiii. 11. ante, 28. and on « and said to the mountains and rocks, Luke xxi. 25. ante, 32. See also Newt. on Fall on us, and hide us from the face of Pro. ii. 205. andWats. Theol. Tracts, v.115. 6 him that sitteth on the throne, and from

(z).“ The barren, &c.” Because they " the wrath of the Lamb, for the great day would have none to take care of but “ of his wrath is come; and who shall be themselves : no incumbrances to prevent 66 able to stand ?” their flight. Our Saviour, in his prophecy (6) v. 31. “If, &c.(probably) a pro


“ done in the dry?" 32. And there

on him, saying, 66 If thou be were also two others, malefactors, “Christ (e), save thyself and us.” led with him to be put to death. 40. But the other answering, re33. And when they were come to buked him, saying, “Dost not the place which is called Calvary, “ thou fear God, seeing thou art there they crucified him, and the “ in the same condemnation ? malefactors ; one on the right “41. And we indeed justly; for hand, and the other on the left. “ we receive the due reward of 34. Then said Jesus, “Father, for- our deeds : but this man hath “ give them; for they know not “ done nothing amiss."

42. And “ what they do.And they he said unto Jesus, “ Lord (g), reparted (c) his raiment, and cast “ member me when thou comest lots. 35. And the people stood be- “ into thy kingdom.” 43. And holding. And the rulers also with Jesus said unto him, “Verily I say them derided him, saying, 6. He

“ unto thee, To-day shalt thou be “ saved others; let him save him- “ with me in (h)paradise.” 44. And

self, if he be Christ, the chosen it was about the sixth (i) hour, and 6 of God.” 36. And the soldiers there was darkness over all the also mocked him, coming to him, earth until the ninth (i) hour. and offering him (d) vinegar, 45. And the sun was darkened, and 37. and saying, “If thou be the

“ If thou be the the (k) veil of the temple was rent King of the Jews, save thyself.” in the midst. 46. And when Jesus 38. And a superscription also was had cried (1) with a loud voice, written over him, in letters of he said,“Father, into(m)thy hands Greek, and Latin, and Hebrew, I commend my spirit ;” and THIS IS THE KING OF THE having said thus, he gave up the JEWS. 39. And one of the ma- ghost. 47. Now when the centulefactors which were hanged railed rion saw what was done, he glori

verbial expression ; and the meaning may (i) v. 44. 6th & 9th hour, i. e. 12. & 3. be, if an innocent person is so treated, what adopting the Roman computation. shall be the condition of the sinful? (k) v. 45. “ The veil." There were two 6 Green trees,” and “dry trees,' were veils, or high walls, one separating the phrases among the Jews, to denote good sanctuary (where the priest offered inand bad men ; and it was a proverb, “Two cense) from that where the people assen« dry trees will burn a green one,” i. e. bled, and one dividing the holy of holies “ two bad men will corrupt a good one,” (which was considered a type of heaven) " and Ezek. xx. 47. God threatens to “de

from the sanctuary: it was the latter that “ vour every green and dry tree," i. e.“to was rent: and the rending perhaps implied, “ cut off the righteous and the wicked." that from thenceforth heaven, the true (c) v. 34.

« Parted his raiment, &c." | holy of holies, was open to all mankind. And so fulfilled the prophecy in Ps. xxii. See note on Matt. xxvii. 51. ante. 105. and 18. “ They parted my garments among note on Heb. X. 19. post, 129. « them, and upon my vesture did they (l) v. 46. “ Cried.” Perhaps uttering “ cast lots." See Matt. xxvii. 35. ante, 104. the beginning of the 22d Psalm : “My

(d) v. 36. “Offering him vinegar.” See “ God, my God, why hast thou forsaken note on Matt. xxvii. 48. ante, 105.

?” as stated by Saint Matthew and (e) v. 39. “ Christ,” or, “the Christ," Saint Mark. ó Kpisos, with the article.

(m) " Into thy hands, &c.” This is from (g) v. 42. “ Lord,” Kúgse.

Ps. xxxi. 16.“ Into thy hands I commend (%) ν. 43. 7η παραδεισο, the known place “ my spirit ; for thou hast redeemed me, of departed spirits. See 1 Pet. iii. 19. post, “ O Lord, thou God of truth."

and ante, p. 9. note (o).


fied God, saying, “Certainly (n) and prayers which we offer before “ this was (o) a righteous man. thee for all estates of men in thy 48. And all the people that came holy Church, that

holy Church, that every member together to that sight, beholding of the same, in his vocation and the things which were done, smote ministry, may truly and godly their breasts, and returned. 49. And serve thee, through our Lord and all his acquaintance, and the (p) Saviour Jesus Christ. Amen. women that followed him from Galilee

, stood afar off, beholding O MERCIFUL God, who hast made these things.

all men, and hatest nothing that thou hast made, nor wouldest the death of a sinner, but rather that

he should be converted, and live; GOOD FRIDA Y.

Have mercy upon all Jews, Turks, The Collects.

Infidels, and Heretics; and take Almighty God, we beseech from them all ignorance, hardness thee graciously to behold this thy of heart, and contempt of thy family, for which our Lord Jesus Word ; and so fetch them home, Christ was contented to be be- blessed Lord, to thy flock, that trayed, and given up into the they may be saved among the hands of wicked men, and to suf. remnant of the true Israelites, and fer death upon the cross; who

be made one fold under one shepnow liveth and reigneth with thee herd, Jesus Christ our Lord, who and the Holy Ghost, ever one liveth and reigneth with thee and God, world without end. Amen. the Holy Spirit, one God, world

without end. Amen. Almighty and everlasting God,

The Epistle. Heb. x. 1. (9) by whose Spirit the whole body of the Church is governed and sanc- The (r) law, having a (s) shatified; Receive our supplications dow of good things to come and

(n) v. 47. “ Certainly, &c." See ante, 106. note on Matt. xxvii. 54.

(o) “ A righteous," or “the righteous man; the Messiah.” The centurion must have known that the charge against our Saviour was that he claimed to be “the Son of God," and according to Matt. xxvii. 54. ante, 106. and Mark xv. 39. ante, 116. his exclamation was, “ Truly this was the Son of God." The article would be omitted in the original, because it follows the verb, " was," (Middl. p. 62. & 395 to 398.) and the centurion probably spoke in Latin, where there would be no article.

(p) v. 49. “ The women.” Among whom was Mary Magdalen, and Mary the wife of Cleophas, and mother of James the less, the supposed author of the Epistle of Saint James. See Mark xvi. 40. (9) Conclusion of the contrast between the atonement by Christ and that under

the Mosaic dispensation, (see ante, p. 97. and 116.) with a warm exhortation to hold fast and avow without wavering the Christian faith.

(r) v. l. “ The law," i.e. “the Mosaic dispensation :" what is prescribed in Exodus and Leviticus.

(s)“ A shadow,” i. e. “a very indis“ tinct and imperfect resemblance; not “ what an image would give, but nothing

more than a shadow exhibits." In Gal. iii. 24. the law is called “a schoolmaster “ to bring them unto Christ;' and there were many things in the law which would tend to make them easily comprehend the redemption by Jesus Christ. If he, by his one oblation of himself once offered, made a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world, it would be the less difficult to them to understand it, because, under


not the very image of the things, “ the book it is written of me) to can never with those sacrifices “ do thy will, O God.” 8. Above, which they offered year by year when he said, " Sacrifice and continually make the

“offering and burnt-offerings, thereunto perfect. 2. For then “ and offering for sin thou wouldwould they not have ceased to be “ est not, neither hadst pleasure offered ? because that the wor- “ therein ;" (which are offered by shippers once purged should have the law. (6)) 9. Then said he, had no more conscience of sins.

“ Lo, I come to do thy will, O 3. But in those sacrifices there is “ God.” He taketh away the (c) a remembrance again made of sins first, that he may establish the (d) every year. 4. For it is not pos- second. 10. By the (e) which will sible (t) that the blood of bulls we are sanctified, through the offerand of goats should take away ing of the body of Jesus Christ (8) sins. 5. Wherefore, when (u) he once for all. 11. And every priest cometh into the world, be (x) standeth daily ministering, and saith, “Sacrifice (y) and offering offering oftentimes the same sacri“ thou wouldest not, but a (2) fices, which can (h) never take body hast thou (a) prepared away sins : 12. But this man,

6. In burnt-offerings and after he had offered one sacrifice « sacrifices for sins thou hast had for sins, for ever sat down on the “no pleasure: 7. Then said I, right hand of God; 13. from “ Lo, I come in the volume of henceforth (i) expecting till his

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the Mosaic law, they were constantly making atonement and satisfaction for sins by sacrifices and oblations, and if he was to bear the sins of many, so that those sins should not be brought into account against them, they would remember that, under the Levitical law, all the sins of the people were put upon the head of the scape goat, and he was considered as bearing them away. Levit. xvi. 21, 22.

(t) v. 4. “ Not possible,” i.e. (probably) “ not absolutely so: but highly impro« bable." See Mic. vi. 7.

(11) v.5. “When he cometh," i.e. (probably)

“ with a view to his, our Saviour's “ coming, looking forward to that event.”

(x) “ He saith," i. e. “it is said pro" phetically in his person." (y) “ Sacrifice, &c.” From Ps. xl. 8, 9.

A body, &c." The passage in Ps. xl. 8. is, “mine ears hast thou opened," implying, that the Messiah had dedicated himself for ever to God's service. But this reading, " a body, &c.” is in the Septuagint, and it requires nothing to warrant it but the variation of a small part of three Hebrew letters.

(a) “ A body hast thou prepared me,” i. e. (probably) “I am to take upon my"" self the human nature.”

(6) v. 8. “ The law," i. e. “ the Mosaic “ dispensation."

(c) v. 9. “ The first,” i. e. “the sacri. “fice, and offerings, and burnt-offerings, “ which are offered by the law.”

(d) “ The second," i. e. “ his coming to « do God's will."

(e) v. 10.“ By the which will," i. e. "by “ the performance of which will by Jesus “ Christ."

(g) “Once for all,” not yearly, as was the case with the high priest's offering at the feast of expiation, (see Levit. xvi. 29 to 34.) nor daily, as the ordinary priests offered, but once only. Of the several sacrifices under the law, that which seems most exactly to illustrate the sacrifice of Christ, is that which was offered for the whole assembly, on the solemn anniversary of expiation. 1 Magee, 61. see Levit. xvi.

ih) v. 11. “Can never take away.” (See the note on v. 4.)

(i) v. 13. “Expecting, &c.” This probably refers to the beginning of the prophetic Psalm cx. “ The Lord said unto

my Lord, sit thou on my right hand, until I make thine enemies thy footstool ;' and the writer might mean to call their attention to that Psalm, to intimate the cer. tainty of Christ's success against his


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enemies be made his footstool. “ remember no more.”

18. Now 14. For by one offering he hath where remission of these is, there perfected (k) for ever them that is no more offering for sin. 19. Havare sanctified.

15. Whereof (1) ing therefore, brethren, boldness the Holy Ghost also is a witness (o) to enter into the (p) holiest (m) to us: For after that he had by the blood of Jesus, 20. by a said before, 16. (“This (n) is the new and living (9) way which he “covenant that I will make with hath consecrated for us, through "them after those days, saith the (r) the veil, that is to say, his Lord; I will put my laws into Hesh

fesh; 21. and having an high “ their hearts, and in their minds high priest over the house (s) of " will I write them;") 17. “and God; 22. let us draw near with “their sins and iniquities will I a true heart, in full assurance of adversaries, and the heavy vengeance they

“ law in their inward parts, and write it in would have to endure.

“ their hearts: and will be their God, and (k) v. 14. “ Perfected for ever," that

they shall be my people : and they shall for them no further sacrifice is necessary.

“ teach no more every man his neighbour, Agreeably to the Prophecy, Dan. ix. 27. “ and every man his brother, saying, he has "caused the sacrifice and oblation “ Know the Lord :" for they shall all " to cease,” for there is none that can “ know me, from the least of them unto now have any effect, and it is probable all

“ the greatest of them, saith the Lord : the sacrifices before ordained were in

“ for I will forgive their iniquity, and I tended as types only of his great sacrifice. “ will remember their sin no more. Jer.

() v. 15. “Whereof,” i. e. “ of their “ xxxi. 33, 34.” The quotation is evidently
" being perfected for ever.” The argu- from the Septuagint.
ment is this: the inspired passage in

(o) v. 19. “ Boldness," i. e.

“ ground Jeremiah proves that they are perfected “ for confidence.” for ever, for it says, “ their sins and iniqui" ties will I remember no more," and

(p) “The holiest,” or “holy of holies,” where remission of sins is, there is no

was a type of Heaven, the place where the

ark was kept, and was separated from the occasion for any further offering for sin.

holy place by a veil of blue, and purple, () " The Holy Ghost,” i. e. “the Holy

and scarlet, and fine linen ; see Exod. xxvi. Spirit which dictated to Jeremiah the

31 to 33. No one ever went beyond this “ fol'owing passage, which is Jer. xxxi. 493."

veil, (i.e. into the holy of holies, but the (n) v. 16. This verse should be read in

high priest, and he only once a year, and

that not without blood; see Hebr. ix. 7. a parenthesis . It is evidently for the sake

This was the veil which, upon our Savithe seventeenth verse only that the

our's crucifixion, was rent in twain from passage in Jer. xxxi. is referred to, and the word " and” at the beginning of v. 17.

the top to the bottom, Matt. xxvii. 51.;

as if Heaven, which had been so long is to be considered equivalent to "he

closed against mankind, should thenceadds." This is the French translation,

forth, and in consequence of his death and Mons edition, 1672. So Pyle, and Pole, passion, be open to all believers. and Hamm. Dr. Gouge ends the paren

(9) v. 20. “Living," i. e. "having life thesis at "those days," and then reads

“ in it: leading to and giving life.” " the Lord saith, I will put, &c.” which

As the

(r) “ Through the veil, &c.comes nearly to the same thing. So Lud.

way into the holy of holies was through de Dieu, Poli Synopsis. The former seems preferable. There is an interval in Jere

the veil, so the way now into Heaven is miah between “I will put my laws, &c.”

through the flesh of Christ, through his

sacrifice and atonement, which in this reand “ their sins and iniquities will I re" member no more.” The passage runs

spect answers to the veil of the temple.

“ The house of God,” i. e. thus : “ This shall be the covenant that I " will make with the house of Israel : After

(probably) “ all Christians," not over the " those days, saith the Lord, I will put my

Israelites only, as was the case with the
Mosaic high priest.


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(s) v. 21.

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