I sent to Ephesus. 13. The cloak that I left at Troas with Carpus, when thou comest, bring with thee, and the books, but especially the parchments.

14. Alexander

the coppersmith did me much evil: the Lord (2) reward him according to his works: 15. of whom be thou ware also; for he hath greatly withstood our words.

The Gospel. Luke x. 1. THE Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come. 2. Therefore said he unto them, "The harvest (a) truly "is great, but the labourers are "few: pray ye therefore the "Lord of the harvest, that he "would send forth labourers into "his harvest. 3. Go your ways: "behold, I send you forth as "lambs (b) among wolves. 4. Carry "neither purse, nor scrip, nor "shoes; and salute no man (c) "by the way. 5. And into what"soever house ye enter, first say, "Peace be to this house. 6. And "if the Son of peace (d) be there,

(2) v. 14. "The Lord," Kúpios, i. e. "Christ."

(a) v. 2. "The harvest, &c." i. e. "many "to have the gospel preached unto them, "or in a disposition to be converted, and "but few to preach."

(b) v. 3. Lambs, &c." therefore you must expect difficulty and danger.

(c) v. 4. "Salute no man," i. e. "waste "no time in idle civilities."

(d) v. 6. "The son of peace," i. e. "any person of a proper temper of mind "to receive the gospel."

(e) v. 7. "Eating, &c." "not scrupling "to eat and drink at their expence, because "your labours give you that right."

"you,"

(g) v. 3. "Upon every remembrance of ," i. e. "whenever I think of you." (h) v. 4. "Request," or, " the prayer." It is the same word as that which in the

beginning of the verse is translated prayer," and with the article, “7 dénow." (i) v. 5. "Fellowship," i. e. "partici"pation, or concurrence in advancing its propagation."

(k) v. 6. "Perform," i. e. "go on with, "carry through," "complete."

(2) v. 6. 10. The day, &c." i. e. the time so often referred to under the expression of "the day," or "coming of the "Lord." See ante, 28. note on Rom. xiii. 11. The frequent mention of this ap proaching period shews how strongly it pressed upon St. Paul's mind, and is a strong argument that all the epistles in which it is noticed were written before the destruction of Jerusalem. See 1 Cor. x. 11.-Philipp. iv. 5.—Thess. ii. 1, 2.1 Tim. vi. 14. — 1 Thess. v. 23.-1 Pet. i. 7. 13.1 John ii. 28

Jesus Christ: 7. even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds (m), and in the defence and confirmation of the Gospel, ye all are partakers of my grace. (n) 8. For God is my record, how greatly I long after you all in the bowels (0) of Jesus Christ. 9. And this I pray, that your love may abound yet more and more in knowledge and in all judgement; 10. that ye may approve (p) things that are excellent; that ye may be sincere and without offence till the (q) day of Christ; 11. being filled with the (r) fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.

The Gospel. Matt. xviii. 21. PETER said unto Jesus, "Lord, "how oft shall my brother sin against me, and I forgive him? "till seven times ?" 22. Jesus saith unto him, "I say not unto "thee, Until seven times; but, "Until seventy times seven. (s) "23. Therefore is the kingdom of "heaven likened (t) unto a certain

king, which would take account "of his servants. 24. And when

(m) v. 7. "In my bonds." This epistle was written whilst St. Paul was a prisoner at Rome, A. D. 59. after the Philippians had sent him a supply of money.

(n) "My grace," i. e. "whatever God 66 confers upon me, whether of suffering or "otherwise :" the being allowed to suffer for Christ's sake is mentioned in v. 29. as a gift; "To you it is given in the behalf of "Christ, not only to believe on him, but "also to suffer for his sake."

(0) v. 8. The bowels, &c." i. e. "the "extreme of Christian love." See ante, 72. note on Col. iii. 12.

ing, "Lord, have patience with "me, and I will pay thee all.” "27. Then the lord of that ser"vant was moved with com"passion, and loosed him, and for

gave (x) him the debt. 28. But "the same servant went out, and "found one of his fellow-servants "which owed him an hundred "pence; and he laid hands on "him, and took him by the "throat, saying, "Pay me that "thou owest." 29. And his fel"low-servant fell down at his "feet, and besought him, saying, ""Have patience with me, and I "will pay thee all." 30. And he "would not; but went and cast "him into prison, till he should pay the debt. 31. So when his "fellow-servants saw what was "done, they were very sorry, and "came and told unto their lord

66

(9) "Till the day, &c." as if he was expecting it during their lives. (r) v. 11. "The fruits, &c." those Christianity produces. (s) v. 22. "Seventy times seven," i. e. "indefinitely, without any fixed limit." (t) v. 23. "The kingdom of heaven," i. e." the course of God's proceedings."

(u) v. 25. "To be sold, and his wife, &c." This was the practice in the east. See Exod. xxii. 3. Levit. xxv. 35. 41. 2 Kings iv. 1. Is. 1. 1.

(x) v. 27. "Forgave," not (perhaps) absolutely and intirely, but retracted his command to sell him, dispensing with im

"all that was done. 32. Then his "lord, after that he had called "him, said unto him, "O thou "wicked servant, I forgave thee "all that debt, because thou de"siredst me: 33. shouldest (y) "not thou also have had com"passion on thy fellow-servant, " even as I had pity on thee?" “ 34. And his lord was wroth, and

"delivered him to the tormentors, "till he should pay all that was "due unto him. 35. So likewise "shall my heavenly Father do Father do "also unto you, if ye from your "hearts (2) forgive not every one "his brother their trespasses.

Saint Simon and Saint Jude, Apostles.
The Collect.

O ALMIGHTY God, who hast built thy Church upon the foundation the foundation of the Apostles and Prophets,

(y) v. 33. "Shouldest, &c." The duty of forgiveness is strongly pressed, Eccl. xxviii. 1. "He that revengeth shall find "vengeance from the Lord, and he," (i. e. God) "will surely keep his sins in re"membrance. Forgive thy neighbour the "hurt he hath done unto thee, so shall thy "sins be forgiven also when thou prayest: "one man beareth hatred against another, "and doth he seek pardon from the "Lord ?" And in the Sermon on the Mount, (Matt. vi. 14, 15.) what says our Saviour? "If ye forgive men their trespasses, your heavenly Father will also "forgive you; but if ye forgive not men "their trespasses, neither will your Father "forgive your trespasses!!!" See 1. Till. 303. and ante, 221. note on Ephes. iv. 32.

(z) v. 35. "From your hearts." The forgiveness must be complete, without any reservation.

(a) v. 1. "Jude." St. Jude is supposed to have been the person called (John xiv, 22.) "Judas, not Iscariot," and (Luke vi. 16.) "Judas, the brother of James." Both he and St. Simon are named in the list of the apostles, Luke vi. 15, 16. "Simon called

| Jesus Christ himself being the head corner-stone: Grant us so to be joined to be joined together in unity of Spirit by their doctrine, that we may be made an holy temple, acceptable unto thee, through Jesus Christ our Lord. Amen.

The Epistle. Jude 1.

JUDE (a) the servant of Jesus Christ, and brother of James (b), to them that are sanctified by God the Father, and preserved in Jesus Christ, and called: 2. Mercy unto you, and peace, and love, be multiplied. 3. Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints. 4. For there are certain men crept in unawares, who were before of old ordained (c) to this condemn

"Zelotes," and "Judas, the brother of "James." St. Jude is called by St. Matthew, (ch. x. 3.) "Lebbeus, whose surname was "Thaddeus;" and by St. Mark, (ch. iii. 18.) "Thaddeus" only. This epistle is supposed to have been written after St. Paul's epistles to Timothy, and after the 2d of St. Peter's epistles (of which it seems in some respects an epitome or abstract), but before the destruction of Jerusalem.

(b) "James," i. e. the author of the general epistle of St. James; the son of Cleophas or Alphæus. Ante, 154. note (n).

(c) v. 4." Before of old ordained, &c." i. e. "prophesied of," "foretold." Our Saviour, in his prophecy relative to the destruction of Jerusalem, (Matt. xxiv. 10, &c.) observes, that before that great event many shall be offended," (that is, fall off from Christianity) and that "the love of

66

many shall wax cold." In 1 Tim. iv. 1. St. Paul says, "The Spirit speaketh ex"pressly, that in the latter times" (that is, perhaps, the times just preceding the destruction of Jerusalem, which is called the end)" some shall depart from the faith, giving heed to seducing spirits, and doc

"

ation; ungodly men, turning the grace of our God into lasciviousness, and denying the (d) only Lord God, and our Lord Jesus Christ.

"trines of devils, speaking lies in hypo"crisy, having their conscience seared "with a hot iron." In 2 Thes. ii. 3. he says, the day of Christ "shall not come, except there come a falling away first;" and in 2 Pet. ii. 3. St. Peter says, 'There "shall come in the last days scoffers, walk"ing after their own lusts, and saying, "where is the promise of his coming." It is to these apostates so spoken of beforehand that St. Jude here alludes.

(d)"The only Lord God, &c." rather, "our only Master, God, and Lord "Jesus Christ." The original is, Tv Kovov δεσπότην Θεὸν καὶ Κύριον ἡμῶν Ἰησῶν Χριςόν, and there being no article before v or Kips, those words must, according to the Greek language, refer to the same person to whom decorŋy refers. (See Middl. on the Greek article, 79, 80.) Acóτy is a substantive, and should be translated "Master" rather than "Lord,” because it is immediately followed by Kúpa, to which the term "Lord" is more appropriate; and

, though placed after Kúpov, is equally applicable to all the three nouns. (Middl. on the Gr. article, 622.) This would be a text therefore to which the term "God" would clearly be applied to Christ, were it not that many authorities omit the word Or, “God," (Middl. 658. Pole in loco); and then the passage would only be, "Our "only Master and Lord Jesus Christ." There are two other texts, however, 2 Pet. i. 1. and Tit. ii.13. in which the word "God" seems plainly applied to Christ, though this is not so evident upon our version as in the original. The text in 2 Pet. i. 1. is t θεῖ ἡμῶν καὶ σωτῆρος Ιησε Χριςε, and the proper rendering, I apprehend, is, "Our "God and Saviour Jesus Christ." This is

the translation in most of the early English versions; and there being no article before ulas, e and owlpos must, according to Dr. Middleton's Rules, refer to the same person. In the same chapter, verse 11. the same words occur, with the substitution only of Kuple for e. Te Kupis ἡμῶν καὶ σωτηρος Ἰησᾶ Χριςό: and how are they rendered? "Our Lord and Saviour "Jesus Christ," considering both terms "Lord and Saviour" as applying to the same person; and would it not be strange that, in sentences. so nearly similar, and

5. I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land

occurring so close to each other, the former should be intended to apply to two persons, and the latter only to one? In 2 Pet. ii. 20. and iii. 2. τῷ Κυρίῳ καὶ σωτῆρος is rendered as it ought, "The Lord and Saviour," and refers to one and the same person, Jesus Christ. See Middl. 621 to 626. The original in Tit. ii. 13. is, podexoμL TY Προσδεχόμενοι την μακαρίαν ἐλπίδα, καὶ ἐπιφάνειαν τῆς δόξης τε “ μεγάλο Θεῷ καὶ σωτῆρος ἡμῶν Ἰησέ Χρισέ, the literal translation of which I take to be "Looking for that blessed hope, and (or "even) the appearance of the glory (i. e. "the glorious appearance) of our great "God and Saviour Jesus Christ." There being no article before anpo, that word, according to Dr. Middleton's Rule, (Middl. 79, 80.) must refer to the same person to whom refers, and the context shews, that by , God the Father could not be meant. The expected appearance of Christ in glory is continually referred to by St. Paul; but where is there a surmise of the expectation of an appearance of God the Father? No man had seen Him at any time, nor was there any intimation that He would be seen: but the coming of the Lord, the coming of the Son of Man in the clouds of heaven, with power and great glory, is part of Christ's prophecy, Matt. xxiv. 30.-Mark xiii. 26. and Luke xxi, 27. and was matter of earnest expectation is St. Paul's time. Chrysostom mentions this passage, vol. iv. p. 32, in his 6th Discourse on the Philippians, and vol. vi. p. 962. in his Discourse upon the Trinity; and in both he considers it as clear, that μɛyána

"our great God," applies to Christ, not to the Father; and Dr. Whitby notices, that migávuay never occurs in the New Testament but when applied to Christ, and some coming of his. See 2 Thes. ii. 8.1 Tim. vi. 14.-2 Tim. i. 10. and iv. 1. 8. Dr. Middleton's Rule is illustrated by Col.i. 3. and Eph.v. 20. where by T O xai Пalpí, "God and (or even) the Father," the same person must be meant by both terms. The rendering in the French edition at Mons, 1672, of the text in Jude, is conformable to what seems the true sense of the original: "Et qui renoncent Jésus Christ, "notre unique Maître, notre Dieu, et notre "Seigneur."

of Egypt, afterward destroyed them (e) that believed not. 6. And the angels (g) which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains, under darkness, unto the judgement of the great day. 7. Even as Sodom and Gomorrha, and the cities about them, in like manner giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire. 8. Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities.

66

The Gospel. John xv. 17. (h)

THESE things I command you, "that ye love (i) one another.

18. If the world hate you, ye "know that it hated me before it "hated you. 19. If ye were of "the world, the world would love "his own but because ye are

(e) v. 5. "Destroyed them, &c." So that it will be no protection to these apostates that they once believed, that they were once within the range of God's favour. See ante, 196, note on 1 Cor. x. 1, &c.

(g) v.6. "The angels,&c." The argument is this: As God would not spare his own angels, neither will he spare other apostates.

(h) Part of our Saviour's discourse at the last supper.

(i) v. 17. "Love, &c." The two great duties our Saviour here enjoins, are, 1st, love and union amongst themselves; and, 2dly, a fearless contempt of persecution,

(k) v. 19. "Therefore, &c." It is, "be"cause you are not of the world, because "your motives are not worldly, and worldly "pursuits and pleasures are restrained, "that the world will hate you."

(4) v. 20. "The word, &c." He had used this saying after this very Supper, upon his washing Peter's feet, (John xiii. 16.;) but he also used it when he first sent out his twelve disciples, and apprized them of the persecutions they should meet with, Matt. x. 21. It is to the latter, probably,

he here alludes.

they do unto you for my name's "sake, because they know not (m) "him (n) that sent me. 22. If (0) "I had not come and spoken unto "them, they had not had sin : but "now they have no cloke for their ❝sin. 23. He that hateth me hat"eth my Father also (p). 24. If

(9) I had not done among them "the works which none other "man did, they had not had sin : "but now have they both seen "and hated both me and my "Father. 25. But this cometh to "pass, that (r) the word might be

(m) v. 21. "Because they know not, &c." Their disposition to sin is repeatedly noticed as the cause of their unbelief. Ante, 215. note on 2 Cor. iv. 3. Is not this also the foundation of infidelity, in some instances at least, at this day?

(n) "Him that sent me," describing himself as sent by the Father - and he is foretold, Mal. iii. 1. as "the messenger of "the covenant," in whom ye delight.

(o) v. 22. “ If, &c." Ignorance might

otherwise have excused; now it cannot. (p) v. 23. "My Father also." There is no alternative.

(q) v. 24. "If, &c." It is reasonable each man should be judged according to the opportunities he has had: where much has been given, it is not inconsistent that much should be required.

(r) v. 25. "That, &c." This is a strong instance of stating as the cause what was only a consequence. See ante, 49,50. note on Matt. ii. 15. The passage, which is in Psalm xxxv. 19. had no allusion to our Saviour; it was merely a prayer of David that they who "hated him without a cause"