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“ written (u), He shall give his may happen to the body, and “ angels charge concerning thee: from all evil thoughts which may “ and in their hands they shall bear assault and hurt the soul, through “ thee up, lest at any time thou Jesus Christ our Lord. Amen. “ dash thy foot against a stone." 7. Jesus said unto him, “It is written

The Epistle. 1 Thes. iv. I. “ again, Thou shalt not (2) tempt We beseech you, brethren, and “ the Lord thy God.” 8. Again, exhort you by the Lord Jesus, that the devil taketh him up into an as ye have received of us how ye exceeding, high mountain, and ought to walk and to please God, sheweth him all the kingdoms of so ye would abound more and the world, and the glory of them;

2. For ye know what 9. and saith unto him,

« Al commandments we gave you by “ these things will I give thee, if the Lord Jesus. 3. For this is “ thou wilt fall down and worship the will of God, even your sancti“ me.” 10. Then saith Jesus fication, that ye should abstain unto him, "Get thee hence, (y) Sa- from fornication : 4. that every “tan: for it is written, Thou shalt one of you should know how to “ worship the Lord thy God, and possess his vessel in sanctification “ him only shalt thou serve." and honour; 5. not in the lust 11. Then the devil leaveth him, of concupiscence, even as the and, behold, angels came and Gentiles which know not God: ministered unto him.

6. that no man go beyond and defraud his brother in any matter;

because that the (x) Lord is the Second Sunday in Lent.

avenger of all such, as we also The Collect.

have forewarned you and testified. ALMIGHTY God, who seest that 7. For God hath not called us we have no power of ourselves to unto uncleanness, but unto holihelp ourselves; Keep us both out

8. He therefore that dewardly in our bodies, and inwardly spiseth, despiseth not man, but in our souls, that we may be de- God, who hath also given unto us fended from all adversities which his (a) holy Spirit.


“ roof or summit,” Ts7epúzios, with the article, to denote something specific.

(u) v. 6. “ Written.” The passage referred to is in Psalm xci. 12." "he shall “give his angels charge over thee, to keep “ thee in all thy ways: they shall bear “ thee in their hands, that thou hurt not “ thy foot against a stone."

(x) v. 7. “ Tempt," i. e. « distrust." Shall I require proof where there is no doubt ? Satan tried our Saviour by appeals likely to have the greatest weight with mere human nature, viz. appeals to the calls of hunger, vanity, and the love of power. Our Saviour answered each by reference to Scripture, by means, therefore, within the reach of mere human

nature; and he might perhaps intend to teach this lesson, that the scriptures, if properly resorted to, were sufficient to enable every one to overcome temptation. In Eph. vi. 17. St. Paul calls “the word “ of God," (i. e. the Holy Scriptures) " the “sword of the Spirit,” the arms Christians are to use.

(y) v. 10. “Satan." Till this last temptation, our Saviour might not know by whom he was assailed, and he might now name him, to let him know he was detected.

(z) v. 6. “ The Lord," i. e. (probably) “ Jesus," who is called the Lord Jesus in verses 1. and 2.

(a) v. 8. " His holy Spirit." So that

The Gospel. Matt. xv. 21. (c) her away; for she cryeth Jesus went thence, and departed

6 after us.

24. But he answered into the coasts of Tyre and Sidon. and said, “I am not sent (d) but 22. And, behold, a (6) woman of “ unto the lost sheep of the house Canaan came

out of the same “ of (e) Israel.” 25. Then came coasts, and cried unto him, saying, she and worshipped (g) him, say“ Have mercy on me, O Lord, ing, “Lord, help me!" 26. But " thou son of David! my daughter he answered and said, “ It is not “ is grievously vexed with a devil.” “ meet to take the (h) child2. But he answered her not a “ ren's bread, and to cast it to word. And his disciples came

dogs." 27. And she said, and besought him, saying, “Send “ Truth, Lord; (i) yet the dogs

Spirit may be considered as inhabiting our bodies, and our bodies as the temple of the Spirit. St. Paul uses the same argument more expressly, 1 Cor. iii. 16, 17. “Know "ye not that ye are the temple of God, "and that the Spirit of God dwelleth in

you: if any man defile the temple of "God, him shall God destroy, for the

temple of God is holy, which temple ye " are." So I Cor. vi. 18, 19. “Flee forni. “cation : he that committeth fornication " sinneth against his own body. What! " know ye not that your body is the temple * of the Holy Ghost, which is in you, " which ye have of God ?" So that fórnication, as polluting that temple, was in an especial manner treating God contemptuously. In 1 Cor. vi. 15. he endeavours to repress this sin, by the argument that our bodies are members of Christ, and that fornication, therefore, has the aggravation of disgracing one of Christ's members.

Know ye not that your bodies are the * members of Christ ? Shall I then take the "members of Christ, and make them the "members of an barlot? God forbid.”

(6) v. 22. “A woman of Canaan.” A " Gentile, therefore, not a Jewess.”

(c) v. 23. “Send her away,” “not un“ kindly, but grant her request.”

(d) 0.24. “ Not sent, but, &c." Not absolutely, but comparatively: not sent so soon, so immediately to any, as to them. It is not uncommon in the Bible, when nothing but a comparison is intended, to affirm absolutely of one thing, and deny absolutely of another, what is however true of both, but abounds or prevails more in the former than the latter. “I desired "mercy, and not sacrifice, Hosea vi. 6." did not mean that sacrifice was to be discontinued, but that mercy was to be preferred to it-had more merit, and weight. See post, – note on Matt. ix. 13. See

also John xii. 44.-xvii. 9. Acts, v. 4. 1 Cor. i. 17.

(e) “Of Israel.” There are other passages which import that the benefits of our Saviour's coming were first to be offered to the Jews : the parable of the marriage feast (Matt. xxii. 2.) implies it; and (Matt. x. 6.) where our Saviour sends out the twelve Apostles, he tells them not to go into the way of the Gentiles, and into any

of the cities of the Samaritans not to enter, but to go rather to the lost sheep of the house of Israel. After his resurrection, our Saviour says, (Luke xxiv. 47.) that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. And Acts xviii. 46. where the Jews publicly opposed Paul and Barnabas, those apostles said, “it was necessary

that the word of God should “ first have been spoken to you : but see“ ing ye put it from you, and judge your“selves unworthy of everlasting life, lo, we “ turn to the Gentiles.” Post, 138. note on Acts x. 36.

(g) v. 25.“ Worshipped, &c." Another instance in which our Saviour suffered himself to be worshipped, to be addressed by the divine title “ Lord," (Kupe) and to be applied to for that relief which none but God could give.

(h) v. 26. “ The children's meat, &c." Probably a proverb: as it is not right to give the dogs food provided for the children, so it would be wrong to give a Gentile what was intended for Jews.

(i) v. 27. “Yet, &c." The woman adopts our Saviour's similitude, but extends it so as to prevent its barring her claim: the curing her daughter would be but as a crumb falling from the table, would be nothing in comparison to what he might do for the Jews, and should not therefore be denied.


“ eat of the crumbs which fall from God, as (n) dear children; 2. *
“ their masters' table.” 28. Then and walk in love, as (0) Christ
Jesus answered and said unto her, also hath loved us, and hath given
“ O woman, great is thy (k) faith; himself for us, an offering and a :
“ be (1) it unto thee even as thou sacrifice to God for (p) a sweet- r
“ wilt." And her daughter was smelling savour. 3. But forni-
made whole from that

hour. cation, and all uncleanness, or

covetousness, let it not be once Third Sunday in Lent.

named among you, as becometh The Collect.

saints; 4. neither filthiness, nor We beseech thee, Almighty God, (q) foolish talking, nor jesting,

the hearty desires of thy which are not convenient; but humble servants, and stretch forth rather giving of thanks. the right hand of thy Majesty to this ye know, that no whoremonbe our defence against all our ger, nor unclean person, nor enemies, through Jesus Christ our

covetous man, who is an idolater Lord. Amen.

(r), hath any inheritance in the The Epistle. Ephes. v. 1. kingdom of (s) Christ and of God. BE

ye therefore followers (m) of 6. Let no man deceive you with

look upon

5. For

(k) v. 28. “ Faith,” i. e. “ confidence (9) v. 4. “ Foolish talking." Christianity “ in my power."

lays the restraint, as it ought, not upon (1) "Be it, &c.Taking upon himself actions only, but upon words, and even to issue a divine command.

thoughts. Our Saviour assures us, (Matt. (m) v. 1. “ Followers," i. e.“ imitators." xii. 36.) “ that every idle word that men μιμηται. .

“shall speak, they shall give account (n) “ As dear children." As children

“thereof in the day of judgment ; for by who are treated kindly by their parents, “ thy words thou shalt be justified, and imitate their actions, and endeavour to by thy words thou shalt be condemned." follow their example, so do you imitate He had just given the reason, (Matt. xii. God.

34.) “for out of the abundance of the (o) v. 2. As Christ, &c." As great as " heart the mouth speaketh." And St. that of Christ, in giving himself for us. James says, (James iii. 2. 6.) “ if any man The great duty of Christian benevolence,

“ offend not in word, the same is a perfect so strongly recommended in the New “ man, and able also to bridle the whole Testament, is noticed, ante, 27.

“ body: the tongue is a fire, a world of (p) “For a sweet-smelling savour," i.e. “ iniquity: so is the tongue among our “ to conciliate God towards us.” When “ members, that it defileth the whole Noah made his sacrifice to God, Gen, viii. “ body, and setteth on fire the whole 21. God is said to have “smelled a sweet

“ course of nature; and it is set on fire of savour," and immediately to have pro

“ hell.” Post, mised that he would “not again curse the

(r) v. 5. “An idolater," i. e. “ as bad “ ground any more for man's sake;" and as an idolater; making money his idol, the Israelites were directed to offer burnt

“ the sole object of his thoughts;" so offerings for a sweet savour unto the Lord. Numb. xxviii. 27. 29. So Lev, ii. 2. So (s) “ of Christ and of God," i.e. (acPhilipp. iv. 18. St. Paul calls their gift cording to Dr. Middleton) " of him who “ an odour of a sweet smell, a sacrifice “ is both Christ and God." The original " acceptable, and well-pleasing to God." is, " TGỮ Xp15oû xai 80ī," and there being It is needless to add that this is a figurative

no article before Occī, the terms “ Christ expression : as a sweet smell is acceptable

“ and God" must refer to the same perto man, and procures his complacency, so son. Middl. 81. 528, 9. — But if "God" was this sacrifice intended to procure

here mean the Father, would Christ be God's favour.

thus associated with him, and the kingdom

Col. iii. 5. post,

vain (1) words: for because of for whatsoever doth make manithese things cometh the wrath of fest is light. 14. Wherefore (2) God upon the children of dis- he saith, “ Awake, thou that sleepobedience. 7. Be not ye, there- “ est, and arise from the dead, fore, partakers with

them: 8. “ and (a) Christ shall give thee for ye were sometimes darkness, light. but now are ye light in the (u) Lord: walk as children of light;

The Gospel. Luke xi. 14. 9. (for the fruit of the Spirit is Jesus was casting out a devil, in all goodness and righteousness and it was dumb. And it came and truth;) 10. proving what is to pass, when the devil was gone acceptable unto the (u) Lord. out, the dumb spake; and the 11. And have no fellowship with people wondered. 15. But some the (x) unfruitful works of dark- of them said, “ He casteth out ness, but rather reprove them. “ devils through Beelzebub the 12. For it is a shame even to

“ chief of the devils.”

16. And speak of those things which are others, tempting him, sought of done of them in secret. 13. But him a sign from heaven. 17. But all things that are reproved are he, knowing their thoughts, said made (y) manifest by the light: unto them, “ Every (6) kingdom

be spoken of as the kingdom of Christ and Christ were not God as well as the Father, of God, if Christ were of a lower species can it be supposed that both would have or nature ? So in Rev. xi. 15. the king- been made objects of the same praise in doms of this world are said to have become heaven, that the wrath of each would have the kingdoms -of whom? “ of our Lord been inade equal objects of dread, that " and of his Christ ;' and the manner in both would have been described as forming which God and Christ are joined in many one temple, and that both would have had passages in the Revelations deserves at- the same priests, the same offerings or first tention. The Song of the Angels, Rev. v. fruits, the same throne, and the same king13. is “ Blessing and honour and glory and dom? "power be unto him that sitteth upon the (t) v. 6. “ Vain words,” i.e. “ false ar" throne, and unto the Lamb for ever and

guments.” Many of these vices were " ever." When the kings and other great

allowed and even encouraged by the men of the earth are described, (Rev.vi. 16.)

heathen.- Whitby. And it is probably as calling to the mountains to fall on against the arguments from former habits thein, it is to hide them not only “ from and example St. Paul principally means to " the face of him that sitteth upon the

guard. " throne (but also) from the wrath of the (u) v. 8. 10. “ The Lord," i. e. (pro" Lamb." The cry of the multitude which bably) “ Jesus Christ.” stood before the throne and before the (x) v. 11. “Unfruitful works, &c." i. e. Lamb, (Rev.vii. 10.) is, “Salvation to our (perhaps) “the heathen rites and worship,” "God which sitteth upon the throne, in which most improper practices occurred. " and to the Lamb." In Rev. xiv. 4. the (y) v. 13. “ Manifest," see John iii. 20. 144,000 there mentioned are spoken of as Every one that doeth evil hateth the " the firsts fruits unto God and to the “ light, neither cometh to the light, lest " Lamb." In Rev. xx.6. it is said of the “ his deeds should be reproved." persons there referred to, that they shall (z) v. 14. “ He saith," i. e. “ it is said.” be " priests of God and of Christ.. In This is supposed to refer to a hymn then Rev. xxi. 22. “the Lord God Almighty in use among the converts. - Slade. " and the Lamb" are described as “the (a) “ Christ shall give, &c.” So that

temple of the holy Jerusalem,” and in he was considered as having this power. Rev. xxi. 1.3. mention is made of the (6) v. 17. “Every kingdom, &c.These " throne of God and of the Lamb." If miracles tended to destroy Satan's king

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« divided against itself is brought a man, (e) he walketh through “ to desolation; and a house di- dry places, seeking rest; and “ vided against a house, falleth. “ finding none, he saith, “I will « 18. If Satan also be divided “ return unto my (8) house “ against himself, how shall his 66 whence I came out.”

25. And “ kingdom stand ? because ye say “ when he cometh, he findeth it “ that I cast out devils through (h) swept and garnished. 26. « Beelzebub. 19. And if I by " Then goeth he, and taketh to “ Beelzebub cast out devils, by “ him seven other spirits more “ whom do your sons cast them “ wicked than himself; and they “ out? therefore shall they be “ enter in, and dwell there: and “your judges.

20. But if I

“ the last state of that man is “ with the finger of God cast out “ worse than the first.” 27. And “ devils, no doubt the kingdom it came to pass, as he spake these “ of God is come upon you. things, a certain woman of the “ 21. When (c) a strong man company lifted up her voice, and “ armed keepeth his palace, his said unto him, “ Blessed is the

goods are in peace: 22. but “ womb that bare thee, and the “ when a stronger than he shall paps which thou hast sucked.” “ come upon him, and overcome 28. But he said, “ Yea, rather, « him, he taketh from him all his “ blessed are they that hear the “ armour wherein he trusted, and

“ Word of God, and keep it.” “ divideth his spoils. 23. He (d) " that is not with me is against

Fourth Sunday in Lent. “me: and he that gathereth not

The Collect. " with me, scattereth. 24. When “ the unclean spirit is gone out of Grant, we beseech thee, Aldom: they were done to convince the meaning is, if the person whom the unpeople that Jesus was the Messiah, and to clean spirit has left, instead of endeavourinduce them to turn from their evil ways: ing to prevent his return, prepares for it

, it was absurd, therefore, to suppose that and is willing to receive him back, the Satan concurred in effecting them. spirit will return with others worse, and

(c) v. 21. “When, &c.' So if Satan the man's last state will be worse than his were not overcome, his ministers would first. So if the Jews, when deliverance remain where he had sent them ; but it is from the power of Satan is offered, think because I have the mastery over him, that proper to reject it, and impute to Satan they are cast out. The parallel passage in those works of God which are intended to Matt. xii. 29. puts this very clearly : “ How rouse them into a belief in Jesus Christ,

can one enter into a strong man's house, they will be worse off than before these « and spoil his goods, except he first bind mighty works were done. St Matthew " the strong man : and then he will spoil draws the inference, in the parallel pas« his house ?"

sage, Matt. xii. 45. “even so shall it be (d) v. 23. “He that is not with me, &c." “ also unto this wicked generation." So Probably a Jewish proverb : and the in- in Matt. xi. 20 to 24. our Saviour intimates ference is, if the not being with, the not to the cities in which his mighty works assisting, is equal to being against, how had been done, that it would be more much more am I against Satan, when I tolerable for Tyre, Sidon, and Sodom, at cast out his ministers!

the day of judgment, than for them; for (e) v.24.“He," i.e."the unclean spirit." if the mighty works that had been done in (g) “My house,” i.e. “the man I left." them had been done in Tyre, Sidon, and (h) v. 25. “Swept, &c." i. e. “ studi- Sodom, they would have repented in ously fitted up to re-admit him." The sackcloth and ashes.

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