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are not to understand war, but division : for it was the office of the sword to divide and separate, as well as to kill. Accordingly, in the parallel passage in Luke, it is, “ Suppose ye that I am come to send peace on earth ? I tell you nay; but rather division." It is obvious to remark, that by sending a sword we are not to understand the design of Christ, all whose counsels and wishes tend to peace and concord, but rather the event.
Christ brought divisions no otherwise than Paul himself did, when he preached the resurrection; the congregation were divided upon it, being half Pharisees and half Sadducees. Acts, xxiii. 7. The Gospel is the Gospel of peace, and such are to be marked that come purposely to sow strife and contention in the Church of Christ.
John, i, 21.
John speaks naturally and literally in declaring that he was not Elias ; Christ speaks metaphorically in calling him Elias. Christ very properly compared John to Elias. They were both preachers in the wilderness; they were habited alike;
and they both prepared the way of the Lord, or the way for the true worship of the Lord.
Mar. xii. 35.
MAT. xix. 17. A good man out of the good None good but God. treasure of his heart, &c.
None essentially good but God, and all goodness in creatures proceeds from him.
MARK, vii, 26.
a Greek, a
Syrophenician by nation. . Her nation is one thing, her condition another. The former Matthew describes, and Mark the latter. She was a Canaanite ; but of what quality, or in what part of Canaan brought up, we knew not, before this evangelist named her a Syrophenician ; that is, in the place where Syria and Phenicia meet, upon the very border between them, yet within the confines of the land of Canaan; for, where Syria and Phenicia joined together, the people that dwelt there took their name from it, and were called Syrophenicians.
Also whereas the Evangelist St. Mark says she was a Greek, he does not mean by nation a Greek, but Greek by condition of life, being no Jewess : for they used to call all the world Greeks, if they were not Jews. '1 Cor. i. 24.
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inn Baptist bears the same si Elias, ou out, to lie tenha ugh Jeremias, MAT. xvi. 14. u malestar won cause John Baptist and Christ was sy naan, miah and Zacharias were: 9 wure Wastat
ASY miah's disciple or scholar ; that shoua, wuck ? from Jeremiah, the evangelist urim
Apostle Paul named Christ to be the author of these words, “ It is more blessed to give than to receive,” which were doubtless Christ's own words, though not penned by any of the evangelists. MAT. xxvii. 44.
LUKE, xxiii. 39. The thieves also, which were And one of the malefactors which crucified with him, cast the same were hanged railed on him, &c. in his teeth.
Addition to a story is one thing ; contradiction is another.
The most authentic writers, in giving an account of the same transaction, vary from each other in minute particulars, while they agree in the main circumstances.
LUKE, xxiii. 44. And it was the third hour, and It was the sixth hour, and darkthey crucified him.
ness till the ninth hour. Reckoning of the hours according to the custom of the Jews is one thing ; according to the custom of Christians another.
The Jews had a double disposing of the artificial day, which is from morning to night, by dividing it into hours. First, into twelve, beginning their one at our six in the morning, and then is our six at night their twelfth and last hour. Also they h ther account, which was but four hours for the whole day, placing three hours in one ; wherefore the evangelists, to avoid all doubt, set down both these measurings of the Jews, St. Mark the latter, Luke and John the former, agreeing thus : Mark's third hour must be that space of time as is between six and nine of the other account, which the Christian calls twelve and three. That was the height of the day in which the darkness took place, and the Son of God suffered. Some writers reckon the whole space of Christ's suffering six hours, beginning at nine in the morning, when sentence was passed, continuing until three in the afternoon, when he gave up the ghost. This in the Jews' reckoning is called the third hour, the sixth hour, and the ninth hour.
Mark names the hour when his sufferings began, John names the hour when his sufferings were at the height, and Luke names the hour when they finished. Thus they all agree, and speak the same thing
MARK, xvi. 2.
John, x8, 1. They came unto the sepulchre Cometh Mary Magdaleve to the at the rising of the sun.
sepulchre while it was yet dark. The early setting forward in a journey, and that by one particular woman, is one thing; the time of the arrival of all the women together at the sepulchre is another.
St. Mark speaks of the time when the women. loaded with spices, arrived at their journers end, and met at the sepulchr. The other is the description alone of one woman among the rest, who indeed deserved to be noted above them all : she was the first that came to the sepulchre, and was the first that returned back to bring the disciples word. Without question, she was watchful for the morning, while it was vet dark to others, it was day to her, but by the time the others same, the sun was about rising.
Joek, L. 12 And entering into the sepulcire, And seeth two angels in white they saw a young man sitting on sitting, the one at the head, and the right side.
tie other at tie ieet, when the
மானி sms there iant. In one place it says they were mer, in the other agent ; and besides this, Deither the numizi nor situations are Also in MAT. IETIL. 1—, fie aus. it sal ti javs appeared in a terrible shape, anc ii izane sa wituurupor ti that was rolled away from tire sepucir. Ani . motive piask, the angels stood by the when they came mi ti kepuassurs; not sitting, as before, LIEŁ. ZAK. Z.
In order to reconcile tiss Kemer sonradsstion w, must distinguish between appearance TIESOS DE VE art nr 211 after one mode; and appearann 11 Bextra pari a Bora times, and in several mories..
The diligent comparile utie tou srategiena Bonetan wil make this plain Tese were tury na wymiaraus! the angeks at Christ resuscini, na wat is tis, tritt before the wonden 2012, tus et il Mean Vass anya, and the last to the vive summas voi tist, wa after her.
First, the sobiers van Liat vita tuttartis the glittaring aspect of his ance #MA. பகy that of him the keepers bus satiks, aut in wat net n's, xxviii. 4. An the sex, *Yrit , I'w wel sunumu her, it does not seen it va tad tas 196, mau tu , read not of any question May out as wally to " says the the sepulchre with whom she was wel, ostmine ance of angels wat is the who was any me, our long this time the son was risen. M***, ZT). 1, ten berts;;*; standing by them, and not thing thus than bus IRU, xxiv. 4); for it was dark wben Mary Musa, sjeme, bet, John, xx. 1. The angels that appested to the upu. Me were in shape like two young men , and whenues but one is based in Mark, it is because the voice was buat ork, and it is spoken by a synechdoche usual in Scripture, and as it was one, so it could not be said sitting at head and feet, but sitti
right side of the sepulchre, for on that side of the sepulchre Christ was laid.
Luke, s. 23.
John, xx. 29. Blessed are the eyes which see Blessed are they that have not the things that ye see.
seen, and yet have believed. Those that see not as Thomas did, yet believing upon different grounds than visibly handling the very body of Christ after his resurrection, without question were the people Christ spake of. This does not contradict that blessed condition his disciples were in when they lived with Christ, enjoying that privilege to see him in the flesh upon earth, which so many kings and prophets of old desired to see in vain.
Acts, 8. 37.
all You know the word was pubnations, beginning at Jerusalem, lished throughout all Judea, 'and
began from Galilee. The latter text refers to the beginning of Christ's preaching in his lifetime; the former, to the beginning of the apostles' preaching after Christ's death.
JOHN, viii. 50.
John, xvii. 1.
The former passage refers to earthly glory, the latter to heavenly and spiritual glory.
1 Thes. v. 1. It is not for you to know the of the times and seasons, bretimes or the seasons.
thren, I would not have you igno
rant. Curiously inquiring after the exact day or time for the temporal restoring the kingdom of the Jews is one thing; careless neglect of observing the signs of Christ's coming to judgment is another.
Of the former it is that Christ reproves the disciples, not of the latter.
Acts, xxi. 9. They that were with me heard They that were with me saw the voice, but saw no man.
indeed the light, and were afraid ;
but heard not the voice. It is one thing to hear the sound of a voice, and another to hear distinctly what is said.
They saw no man, they heard a voice; but what that voice was, from whence it came, or who spoke it, they knew not. „Light they saw, but had not so much light of understanding as