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16 And they came with haste, and found Mary, and Joseph, and the babe lying in a manger.

17 And when they had seen it, they made known abroad the saying which was told them concerning this child.

18 And all they that heard it wondered at those things which were told them by the shepherds.

19 But Mary kept all these things, and pondered them in her

20 And the shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told unto them.

21 And when eight days were accomplished for the circumcising of the child, his name was called JESUS, which was so named of the angel, before he was conceived in the womb. a Gen 37 11. Ch 156. Ver 51.-b Gen.17.12. Lev.12.3. Ch.1.59.- Mart.1.21,25Ch.1.31-4 Lev. 12. 2, 3, 4, 6.

15. Let us now go even unto Bethlehem] Aicλ0wpev, let us go across the country at the nearest, that we may lose no time, that we may speedily see this glorious reconciler of God and man. All delays are dangerous: but he who delays to seek Jesus, when the angels, the messengers of God, bring him the glad tidings of salvation, risks his present safety and his eternal happiness. O! what would the damned in hell give for those moments in which the living hear of salvation, had they the same possibility of receiving it! Reader, be wise. Acquaint thyself now with God, and be at peace; and thereby good will come unto thee. Amen.

17. They made known abroad the saying] These shepherds were the first preachers of the Gospel of Christ: and what was their text? Why, glory to God in the highest heavens, and on earth, peace, and good will among men. This is the elegant and energetic saying, which comprises the sum and substance of the Gospel of God. This, and this only, is the message which all Christ's true pastors or shepherds bring to men. He who while he professes the religion of Christ, disturbs society by his preachings or writings, who excludes from the salvation of God all who hold not his religious or political creed, never knew the nature of the Gospel, and never felt its power or influence. How can religious contentions, civil broils, or open wars, look that Gospel in the face, which publishes nothing but glory to God, and peace and good will among men? Crusades for the recovery of a holy land, so called, (by the way, latterly, the most unholy in the map of the world,) and wars for the support of religion, are an insult to the Gospel, and blasphemy against God!

19. And pondered them in her heart] Evußallovoa, weigh ing them in her heart. Weighing is an English translation of our word pondering, from the Latin ponderare. Every circumstance relative to her Son's birth Mary treasured up in her memory: and every new circumstance she weighed or compared, with those which had already taken place, in order to acquire the fullest information concerning the nature and mission of her Son.

20. The shepherds returned, glorifying and praising] These simple men, having satisfactory evidence of the truth of the good tidings, and feeling a divine influence upon their own minds, returned to the care of their flocks, glorifying God for what he had shown them, and for the blessedness which they felt. "Jesus Christ, born of a woman, laid in a stable, proclaimed and ministered to by the heavenly host, should be a subject of frequent contemplation to the pastors of his church. After having compared the predictions of the prophets with the facts stated in the evangelic history, their own souls being hereby confirmed in these sacred truths, they will return to their flocks glorifying and praising God for what they had seen and heard in the Gospel history, just as it had been told them in the writings of the prophets; and preaching these mysteries with the fullest conviction of their truth, they become instruments in the hands God, of beget ting the same faith in their hearers, and thus the glory of God, and the happiness of His people, are both promoted." What subjects for contemplation! what matter for praise.

21. When eight days were accomplished] The law had appointed, that every male should be circumcised at eight days old, or on the eighth day after its birth, Gen. xvii. 12. and our blessed Lord received circumcision in token of his subjection to the law, Gal. iv. 4. v. 3.

His name was called JESUS] See on Matt. i. 21. and John
L 29.

22. Days of her purification] That is, thirty-three days af-
ter what was termed the seven days of her uncleanness-for-
ty days in all: for that was the time appointed by the law,
after the birth of a male child. See Lev. xii. 2, 6.

The MSS. and Versions differ much in the pronoun in this place: some reading avrns, HER purification; others avrov, BIS purification; others avrov THEIR purification; and others avroil, the purification of THEM BOTH. Two Versions and two of the Fathers omit the article. Avrov, their, and avrov, his, have the greatest authorities in their support, and the former is received into most of the modern editions. A needless scrupulosity was, in my opinion, the origin of these varions rendings. Some would not allow that both needed purification, and referred the matter to Mary alone. Others thought nei her could be supposed to be legally impure, and therefore omitted the article entirely, leaving the meaning indeterminate. As there could be no moral defilement in the case, and what was done, being for the performance of a legal ceremo

The Holy Ghost was upon him] He was a man divinely in spired, overshadowed, and protected by the power and influence of the most High.

26. It was revealed unto him] He was divinely informed, KEXPηuаTIOμεvov-he had an express communication from God concerning the subject. The secret of the Lord is with them that fear him. The soul of a righteous and devout man is a proper habitation for the Holy Spirit.

He should not see death] They that seek shall find; it is impossible that a man who is earnestly seeking the salvation of God, should be permitted to die without finding it.

The Lord's Christ] Rather, the Lord's anointed:-that prophet, priest, and king, who was typified by so many 183 anointed persons under the Old Covenant; and who was ap.

Simeon's prophetic song.

ST. LUKE.

the parents brought in the child Jesus, to do for him after the custom of the law,

28 Then took he him up in his arms, and blessed God, and said, 29 Lord, now lettest thou thy servant depart in peace, according to thy word:

30 For mine eyes bhave seen thy salvation,

31 Which thou hast prepared before the face of all people; 32 A light to lighten the Gentiles, and the glory of thy people Israel.

33 And Joseph and his mother marvelled at those things which were spoken of him.

34 And Simeon blessed them, and said unto Mary his mother, Behold, this child is set for the fall and rising again a Gen 43.20 Phil 12-b Isa 52 10 Ch.3.6 -c 1sa 9 2 & 42 6. &49.5 & 6), 1, 2, 3. Matt 4 16. Acts 13.47 & 8 A-d Isa 5 14. Hos 14 9. Mart.21 44 Rom 9:2,3 pointed to come in the fulness of time, to accomplish all that was written in the Law, in the Prophets, and in the Psalins, concerning him. See the note on ver. 11.

Account of Anna the prophetess.

of many in Israel; and for a sign which shall be spoken against; 35 (Yea, fa sword shall pierce through thy own soul also) that the thoughts of many hearts may be revealed.

36 And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Asher: she was of a great age, and had lived with a husband seven years from her virginity; 37 And she was a widow of about fourscore and four years, which departed not from the temple, but served God with fastings and prayers night and day.

K

35 And she coming in that instant, gave thanks likewise unto the Lord, and spake of him to all them that looked for redemption in i Jerusalem.

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27. He came by the Spirit into the temple] Probably he had
in view the prophecy of Malachi, chap. ifi. 1. The Lord, whom
ye seek, shall suddenly come to his temple. In this messenger
of the covenant, the soul of Simeon delighted. Now the pro-
phecy was just going to be fulfilled, and the Holy Spirit who
dwelt in the soul of this righteous man, directed him to go
and see its accomplishment. Those who come, under the
influence of God's Spirit, to places of public worship, will
undoubtedly meet with Him, who is the comfort and salvationings of many hearts were revealed.

of Israel.

After the custom of the law] To present him to the Lord, and then redeem him by paying five shekels, Numb. xviii. 15, 16. and to offer those sacrifices appointed by the law. See ver. 24. 23. Then took he him up in his arms) What must the holy soul of this man have felt in this moment! O inestimable privilege! and yet ours need not be inferior: If a man love me, says Christ, he will keep my word; and I and the Father will come in unto him, and make our abode with him. And indeed even Christ in the arms could not avail a man, if he were not formed in his heart.

29. Lord, now lettest thou thy servant depart in peace] Now thou dismissest, anλves-loosest him from life; having lived long enough to have the grand end of life accomplished.

According to thy word) It was promised to him, that he should not die till he had seen the Lord's anointed, ver. 26. and now, having seen him, he expects to be immediately dis missed in peace into the eternal world; having a full assu rance and enjoyment of the salvation of God. Though Simeon means his death, yet the thing itself is not mentioned: for death has not only lost its sting, but its name also, to those who have, even by faith, seen the Lord's anointed.

30. Thy salration] That Saviour, which it became the goodness of God to bestow upon man; and which the necessities of the human race required. Christ is called our salvation, as he is called our life, our peace, our hope; i. e. he is the author of all these, to them who believe.

31. Which thou has prepared] O nouatas-which thou hast MADE READY before the face, in the presence of all people. Here salvation is represented under the notion of a feast, which God himself has provided for the whole world; and to partake of which he has invited all the nations of the earth. There seems a direct allusion here to Isa. xxv. 6, &c. "In this mountain shall the Lord of hosts make unto all people a feast of fat things," &c. Salvation is properly the food of the soul, by which it is nourished unto eternal life: he that receiveth not this, must perish for ever.

32. A light to lighten the Gentiles] ws is amoxvAmber covov-a light of the Gentiles for revelation. By Moses and the prophets, a light of revelation was given to the Jews, in the blessedness of which the Gentiles did not partake. By Christ and his apostles, a luminous revelation is about to be given unto the Gentiles, from the blessedness of which, the Jews in general, by their obstinacy and unbelief, shall be long excluded. But to all true Israelites it shall be a glory, an evident fulfilment of all the predictions of the prophets, rela tive to the salvation of a lost, world: and the first offers of it shall be made to the Jewish people, who may see in it the truth of their own Scriptures indisputably evinced.

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That the thoughts (or reasonings) of many hearts may be revealed.] I have transposed this clause, to the place to which I believe it belongs. The meaning appears to me to be this, The rejection of the Messiah by the Jewish rulers, will suffciently prove, that they sought the honour which comes from the world, and not that honour which comes from God: be cause they rejected Jesus, merely for the reason that he did not bring them a temporal deliverance. So the very Phari sees, who were loud in their professions of sanctity and deroiedness to God, rejected Jesins, and got him crucified, because his kingdom was not of this world. Thus the reason35. Yea, a sword shall pierce through thy own soul also] Probably meaning, Thou also, as well as thy son, shalt die a martyr for the truth. But as this is a metaphor used by the most respectable Greek writers, to express the most pungent sorrow, it may here refer to the anguish Mary must have felt, when standing beside the cross of her tortured son: John xix. 25.

36. Anna, a prophetess] It does not appear that this person was a prophetess in the strict sense of the word, i. e. one who could foretel future events; but rather a holy woman, who, from her extensive knowledge and deep experience in divine things, was capable of instructing others; according to the use of the word "poøŋrɛvw, 1 Cor. xiv. 3. He that prophesi eth, speaketh unto men to edification, and to exhortation, and to comfort. So we find this holy widow prockiming Jesus to all who looked for redemption in Jerusalem, ter. 38.

The tribe of Asher] This was one of the ten tribes of the kingdom of Israel, several families of which had returned from their idolatry unto God, in the time that Hezekiai proclaimed the pass-over in Jerusalem, which is mentioned 2 Chron. xxx. 1-11. Though her family might have been a distinguished one in Jerusalem, yet we find that it was her very exemplary piety that entitled her to be thus honourably mentioned in the sacred history. It is an honourable thing indeed to have one's name written in the sacred records; but to be written in the book of life, is of infinitely greater moment. Seven years] She was a pure virgin when married, was favoured with her husband but seven years, and was now in all, taking in the time of her virginity, marriage, and widowhood, eighty-four years of age. At such an age, it might be sup posed she was reasonably exempted from performing the sererer duties of religion; but her spirit of piety continued still to burn, with a steady and undiminished flame.

37. Departed not from the temple] Attended constantly at the hours of prayer, which were nine in the morning and three in the afternoon. See Acts ii. 15. iii. 1. It does not appear that women had any other functions to perform in that holy place.

With fastings) She accompanied her devotion with fre queut fastings, probably not oftener than twice in the week, for this was the custom of the most rigid Pharisees: see chap. xviii. 12.

38. Coming in that instant] Avrn in copa, at that very time: while Simeon held the blessed Redeemer in his arins, and was singing his departing and triumphal song.

Gave thanks likewise) She, as well as Simeon, returned God public thanks, for having sent this Saviour to Israel. Spake of him] Of the nature and design of his mission ; and the glory that should take place in the land.

33. Joseph and his mother marrelled] For they did not as To all them that looked for redemption] As Daniel's seventy yet fully know the counsels of God, relative to the salvation weeks were known to be now completed, the more pious which Christ was to procure; nor the way in which the pur-Jews were in constant expectation of the promised Messiah. chase was to be made :-but to this Simeon refers in the following verses.

34. This child is set for the fall This seems an allusion to Isa. viii. 14, 15. Jehovah, God of hosts, shall be for a stone of stumbling and rock of offence to both houses of Isruel; and many among them shall stumble and fall, &e. As Christ did not come as a temporal deliverer, in which character alone the Jews expected him, the consequence should be, they would reject him, and so fall by the Romans: See Rom. xi. 11, 12. and Matt. xxiv. But in the fulness of time, there shall be a rising again of many in Israel. See Rom. xi. 26.

They were expecting redemption, Avroco; such a redemption as was to be brought about by an atonement, or expiatory victim, or ransom price. See on chap. i. 68.

In Jerusalem.) It is probable she went abont from house to house, testifying the Gospel of the grace of God. In the mar gin of our common version, Israel is put instead of Jerusalem, which the translators thought was nearly as eligible as the word they received into the text. This inarginal reading is supported by several MSS, all the Arabic and Persic versions, the Vulgate, and most copies of the Itala. Were this reading to be received, it would make a very essential alteration in the meaning of the text: as it would intimate that this excellent

And for a sign] A_mark or butt to shoot at-a metaphor taken from archers. Or perhaps Simeon refers to Isa. xi. 10-woman travelled over the land of Israel, proclaiming the ad12 There shall be a root of Jesse, which shall stand for an ENSIGN of the people; to it shall the Gentiles seek:-intimating that the Jews would reject it, while the Gentiles should flock to it as their ensign of honour, under which they were to enjoy a glorious rest.

vent of Christ. At all events, it appears that this widow was one of the first publishers of the Gospel of Christ, and it is likely that she travelled with it from house to house, throngh the city of Jerusalem, where she knew they dwelt who were expecting the salvation of God.

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CHAPTER II.

39 And when they had performed all things according to the law of the Lord, they returned into Galilee, to their own

city Nazareth.

40 And the crald grew, and waxed strong in spirit, filled with wisdom: and the grace of God was upon him.

41 Now his parents went to Jerusalem every year at the feast of the pass-over.

42 And when he was twelve years old, they went up to Jerusalem after the custom of the feast.

43 And when they had fulfilled the days, as they returned, the child Jesus tarried behind in Jerusalem; and Joseph and his mother knew not of it.

44 But they, supposing him to have been in the company, went a day's journey; and they sought him among their kins folk and acquaintance.

45 And when they found him not, they turned back again to Jerusalem, seeking him.

Ver 92 Ch.1.0 — A.M. 4012. A.D8 An. Olymp.CXCVI.4.-b Ex. 21, 15, 17 & 4.29 Det. 161, 16-c Mart 7. 28. Mark 1.2: Ch 4 22,32. John 7.15.45. 39. They returned into Galilee] But not immediately; for the coming of the wise men, and the retreat of Joseph with his family into Egypt, happened between this period of time, and his going to Nazareth in Galilee.-Bishop PEARCE. But it is very likely, that as soon as the presentation in the temple, and the ceremonies relative to it, had been accomplished, that the holy family did return to Galilee, as St. Luke here states; and that they continued there, till Herod's bloody purpose was discovered to them by the Lord; which probably took some time to bring it to its murderous crisis, after the departure of the Magi. After which, they fled into Egypt, where they continued till the death of Herod; and it is probable, that it is of a second return to Nazareth that St. Matthew speaks, chap. ii. 23. 40. The child grew] As to his body-being in perfect health. Wared strong in spirit] His rational soul became strong and vigorous.

Filled with wisdom] The divinity continuing to communicate itself more and more, in proportion to the increase of the rational principle. The reader should never forget, that Jesus was perfect man, as well as God.

and argues with the doctors. 46 And it came to pass, that after three days they found him in the temple, sitting in the midst of the doctors, both hearing them, and asking them questions.

47 And all that heard him, were astonished at his understanding and answers.

48 And when they saw him, they were amazed and his mother said unto him, Son, why hast thou thus dealt with us? behold, thy father and I have sought thee sorrowing. 49 And he said unto them, How is it that ye sought me ? wist ye not that I must be about 4 my Father's business? 50 And they understood not the saying which he spake unto

them.

51 And he went down with them, and came to Nazareth, and was subject unto them: but his mother f kept all these sayings in her heart.

52 And Jesus increased in wisdom and h stature, and in favour with God and man.

John 2.16.- Ch.9.45 & 18.34.-fVer. 19. Dan. 7.28.- 1 Sam. 2.2. Ver. 40.— h Or, are

which simply signifies seeking; whereas the other strongly marks their solicitude and diligence.

46. Sitting in the midst of the doctors] The rabbins; who were explaining the law and the ceremonies of the Jewish religion to their disciples.

Asking them questions.] Not as a scholar asks his teacher, to be informed; but as a teacher, who proposes questions to his scholars, in order to take an occasion to instruct them. In the time of Josephus, the Jewish teachers were either very ignorant or very humble: for he tells us, that "when he was about fourteen years of age, the chief priests, and the prin cipal men of the city, were constantly coming to him, to be more accurately instructed in matters relative to the law." See his life, sect. ii. If this were true, it is no wonder to find them now, listening, with the deepest attention, to such teaching as they never before heard.

47. Answers.] The word amoкpiais, here seems not to mean answers only, but what Jesus said by way of question to the doctors, ver. 46. So in Rev. vii, 13. one of the elders is said to have answered, saying-when he only asked a question. BP. PEARCE.

48. Why hast thou thus dealt with us ?] It certainly was not his fault, but theirs. Men are very apt to lay on others the blame of their own misconduct.

49. How is it that ye sought me ?] Is not this intended as a gentle reproof? Why had ye ine to seek? Ye should not have left my company, when ye knew I am constantly employed in performing the will of the Most High.

And the grace of God was upon him.] The word xapis, not only means grace in the common acceptation of the word, (some blessing granted by God's mercy to those who are sin ners, or have no merit) but it means also favour or approbation and this sense I think the most proper for it here, when applied to the human nature of our blessed Lord; and thus our translators render the same word, ver. 52. Even Christ himself, who knew no sin, grew in the favour of God; and as to his human nature, increased in the graces of the Holy Spirit. From this we learn, that if a man were as pure and as per-er's concerns. Some think that these words should be transfeet as the man Jesus Christ himself was, yet he might nevertheless, increase in the image, and consequently in the faBower of God. God loves every thing and person, in proportion to the nearness of the approaches inade to his own per

fections.

41. His parents went-every year] This was their constant custom, because positively enjoined by the law, Exod. xxiii. 17. But it does not appear, that infants were obliged to be present; and yet all the men-children are positively ordered to make their appearance at Jerusalem thrice in the year, Exod. xxxiv. 23. And our Lord being now twelve years old, ver. 42. accompanies his parents to the feast. Probably this was the very age at which the male-children were obliged to appear before the Lord at the three public festivals-the feast of unleavened bread, of weeks, and of tabernacles. Accord ing to the Jewish canons, it was the age at which they were obliged to begin to learn a trade.

43. Had fulfilled the days) Eight days in the whole: one was the pass-over, and the other seven, the days of unleavened bread. See on Matt. xxvi. 2.

44. Supposing him to have been in the company] Some have supposed that the men and women marched in separate companies on these occasions, which is very likely and that sometimes the children kept company with the men; some. times with the women. This might have led to what other wise seems to have been inexcusable carelessness in Joseph and Mary, Joseph not seeing Jesus in the men's company, might suppose he was with his mother in the women's company: and Mary, not seeing him with her, might imagine he was with Joseph.

Went a day's journey] Knowing what a treasure they posspeed, how could they be so long without looking on it? Where were the bowels and tender solicitude of the mother? Let them answer this question who can.

And they sought him] Ave(nrowy, they earnestly sought him, They are now both duly affected with a sense of their great loss and great negligence.

Kinsfolk and acquaintance.] Those of the same family and neighbourhood went up to Jerusalem together, on such occa

sions.

My Father's business? Ev Tots Tov Tатрos μov, my Fath lated, In my Father's house; which was a reason that they should have sought him in the temple only. As if he had said, Where should a child be found, but in his father's house? This translation is defended by Grotius, Pearce, and others: and is the reading of the Syriac, latter Persic, and Armeni. an versions. Our Lord took this opportunity to instruct Joseph and Mary concerning his divine nature and mission. My Father's concerns. This saying, one would think, could not have been easily misunderstood. It shows at once that he cume down from heaven. Joseph had no concerns in the temple; and yet we find they did not fully comprehend it. How slow of heart is man to credit any thing that comes from God!

51. Was subject unto them] Behaved towards them with all dutiful submission. Probably his working with his hands at his reputed father's business, is here also implied: see on ver. 41. No child among the Jews was ever brought up in idleness. Is not this the carpenter? was a saying of those Jews, who appear to have had a proper knowledge of his em ployment, while in Joseph's house. See note on Matt. xiii. 55. 52. Jesus increased in wisdom] See on ver. 40. The following remarks, taken chiefly from Mr. Claude, on the foregoing subject, are well worth the reader's attention. I. The birth of Christ is announced to the shepherds. 1. God causes his grace to descend not only on the great and powerful of the world, but also upon the most simple and in. considerable; just as the heavens diffuse their influence not only on great trees, but also on the smallest herbs. 2. Go seems to take more delight in bestowing his favours on the most abject, than in distributing them among persons of ele. vated rank. Here is an example :-for while he sent the wise men of the east to Herod, he sent an angel of heaven to the shepherds, and conducted them to the cradle of the Saviour of the world. 3. In this meeting of the angels and shepherds you see a perpetual characteristic of the economy of Jesus Christ; wherein the highest and most sublime things are join ed with the meanest and lowest. In his person, the eterna WORD is united to a creature, the divine nature to the human. infinity to infirmity, in a word, the Lord of glory to mean flesh and blood. On his cross, though he appears naked, crowned with thorns, and exposed to sorrows, yet at the same time he shakes the earth, and eclipses the sun. Here, in like manner, are angels familiar with shepherds: angels to mark his majesty, shepherds his humility. 4. This mission of angels relates to the end for which the Son of God came into the world; for he came to establish a communion between God and men, and to make peace between men and angels to this must be referred what St. Paul says, Col. i. 20

45. Seeking him] Zŋtovvtes avrov or rather seeking him diligently, avaЯTOUTES. This is the reading of BCDL. six others, Vulgate, and nine copies of the Itala. If they sought earnestly when they first found him missing, there is little doubt that their solicitude and diligence must be greatly inereased during his three days' absence: therefore the word which I have adopted on the above authority, is more likely to be the true reading, than the (nroutes, of the common text,

Reflections an the appearance of

ST. LUKE.

the angels to the shepherds, &e

the predictions of the prophets.

pleased the Father, by him to reconcile all things to himself. | stance of all the promises made unto the fathers, and of all 5. However simple and plain the employments of men may be, it is always very pleasing to God, when they discharge them with a good conscience. While these shepherds were busy in their calling, God sent his angels to them. 6. God does in regard to men, what these shepherds did in regard to their sheep. He is the great Shepherd of mankind, continually watching over them by his providence.

II. The glory of the Lord shone round the shepherds. 1. When angels borrow human forms, in order to appear to men, they have always some ensigns of grandeur and majesty to show that they are not men but angels. 2. The appearance of this light to the shepherds in the night may very well be taken for a mystical symbol. Night represents the corrupt state of mankind when Jesus came into the world; a state of ignorance and error. Light fitly represents the salutary grace of Christ, which dissipates obscurity, and gives us the true knowledge of God.

III. The shepherds were filled with great fear. 1. This was the effect of their great surprise. When grand objects suddenly present themselves to us, they must needs fill us with astonishment and fear; for the mind, on these occasions, is not at liberty to exert its force; on the contrary, its strength is dissipated, and during this dissipation it is impossible not to fear. 2. This fear may also arise from emotions of conscience. Man is by nature a sinner, and consequently an object of the justice of God. While God does not manifest himself to him, he remains insensible of his sin; but when God discovers himself to him, he awakes to feeling, and draws nigh to God as a trembling criminal approaches his judge. See this exemplified in the case of Adain, and in that of the Israelites when God appeared on the mountain: hence that proverbial saying, We shall die, for we have seen God. 3. The shepherds had just reason to fear, when they saw before them an angel of heaven surrounded with the ensigns of majesty, for angels had been formerly the ministers of God's vengeance. On this occasion, the sad examples of divine vengeance, recorded in Scripture, and performed by the ministry of angels, might, in a moment rise to view, and incline them to think that this angel had received a like order to destroy them.

III. Simeon's prophecy. 1. He addresses Christ, and foretels that he should be for the ruin and recovery of many in Israel. How astonishing is the folly and perverseness of man, to turn that into poison which God has made the choicest medicine; and thus to kill themselves with the cure he has appointed for them in the infinity of his love! Those who speak against Jesus, his ways, his doctrine, his cross, his sacrifice, are likely to stumble, and fall, and rise no more for ever! May the God of mercy save the reader from this condemnation! 2. He addresses Mary, and foretels the agonies she must go through. What must this holy woman have endured when she saw her son crowned with thorns, scourged, buffeted, spit upon-when she saw his hands and his feet nailed to the cross! and his side pierced with a spear! What a sword through her own soul, must each of these have been! But this is not all. These sufferings of Jesus are predicted thirty years before they were to take place! What a martyr. dom was this! while he is nourished in her bosom, she cannot help considering him as a lamb who is growing up to be sacrificed. The older he grows, the nearer the bloody seene approaches! Thus her sufferings must increase with his years, and only end with his life. 3. He foretels the effects which should be produced by the persecutions raised against Christ and his followers. The sword of persecution shall lay open the hearts of many, and discover their secret motives and designs. When the doctrine of the cross is preached, and persecution raised because of it, then the precious are easily distinguished from the vile. Those whose hearts are not established by grace, nor right with God, will turn aside from the way of righteousness, and deny the Lord that bought them. On the other hand, those whose faith stands not in the wisdom of man but in the power of God, will continue faithful unto death, glorify God in the fire, and thus show forth the excellency of his salvation, and the sincerity of the profession which they had before made. Thus the thoughts of many hearts are still revealed.

The design of our blessed Lord in staying behind in the temple seems to have been twofold. Ist. To prepare the Jews to acknowledge in him a divine and supernatural wisdom: and, 2dly. To impress the minds of Joseph and Mary with a proper idea of his independence and divinity. Their conduct in this business may be a lasting lesson and profitable warn

IV. Observe the angel's discourse to the shepherds. 1. The angel says to them, fear not. This preface was necessary to gain their attention, which fear, no doubt, had dissipated. The disposition which the angel wishes to awaken in them, coming to all the disciples of Christ. ports with the news which he intended to announce: for what has fear to do with the birth of the Saviour of the world? 2. The angel describes, 1st. The person of whom he speaks, a saviour, Christ the Lord; see before on ver. 11. See, 2dly. What he speaks of him; he is born unto you. 3dly. He marks the time; this day. 4thly. He describes the place; in the city of David. 5thly. He specifies the nature of this important news; a great joy which shall be unto all people. See Claude's Essay, by Robinson, vol. i. p. 266, &c.

Concerning Simeon, three things deserve to be especially noted: 1. His faith. 2. His song. And, 3. His prophecy. 1. His faith. 1. He expected the promised Redeemer, in virtue of the promises which God had made; and to show that his faith was of the operation of God's Spirit, he lived a life of righteousness and devotedness to God. Many profess to expect the salvation which God has promised only to those who believe, while living in conformity to the world, under the influence of its spirit, and in the general breach of the righteous law of God. 2. The faith of Simeon led him only to wish for life that he might see him who was promised, and be properly prepared for an inheritance among the sanctified. They who make not this use of life are much to be lamented. It would have been better for them had they never been born. 3. The faith of Simeon was crowned with success. Jesus came; he saw, he felt, he adored him! and with a heart filled with the love of God, he breathed out his holy soul, and probably the last dregs of his life, in praise to the fountain of all good. II. Simeon's song. By it he shows forth, 1. The joy of his own heart. Lord, now thou dismissest thy servant; as if he had said, "Yes, O my God, I am going to quit this earth! I feel that thou callest me! and I quit it without regret. Thou hast fulfilled all my desires, and completed my wishes, and I desire to be detained no longer from the full enjoyment of thy self." O! how sweet is death after such an enjoyment and discovery of eternal life! 2. Simeon shows forth the glory of Christ. He is the Sun of righteousness, rising on a dark and ruined world with light and salvation. He is the light that shall manifest the infinite kindness of God to the Gentile people; proving, that God is good to all, and that his tender mercies are over all his works. He is the glory of Israel. It is by him that the Gentiles have been led to acknowledge the Jews as the peculiar people of God; their books as the word of God; and their teaching as the revelation of God. What an honour for this people, had they known how to profit by it! 3. He astonished Joseph and Mary with his sublime account of the Redeemer of the world. They hear him glorifled, and their hearts exult in it. From this divine song they learn that this miraculous son of theirs is the sum and sub

1st. It is possible (by not carefully watching the heart, and by not keeping sacredly and constantly in view the spiri tuality of every duty) to lose the presence and power of Christ, even in religious ordinances." Joseph and Mary were at the feast of the pass-over when they lost Jesus! 2dly. Many who have sustained loss in their souls, are kept from making speedy application to God for help and salvation, through the foolish supposition that their state is not so bad as it really is; and in the things of salvation, many content themselves with the persuasion that the religious people with whom they associate, are the peculiar favourites of heaven, and that they are in a state of complete safety while connected with them. They supposing him to be in the company, went a day's journey. 3div. Deep sorrow and self-reproach must be the consequence of the discovery of so great a loss as that of the presence and power of Christ. Joseph and Mary sought him sorrowing. 4thly. When people are convinced by the light of the Lord, that their souls are not in a safe state, and that unless they find the Redeemer of the world they must perish; they are naturally led to inquire among their kinsfolk and acquaintance for him who saves sinners. But this often proves fruitless: they know not Jesus themselves, and they cannot tell others where to find him. They sought him among their kinsfolk and acquaintance, and found him not. 5thly. When people perceive that they have proceeded in a certain course of life for a considerable time, without that salvation which God promises in his word, they should first stop and inquire into their state, and when they find that they have been posting into eternity, not only without a preparation for glory, but with an immense load of guilt upon their souls; they should turn back, and as their time may be but short, they should seek diligently. They turned back to Jerusalem, earnestly seeking him 6thly. The likeliest place to find Jesus and his salvation, is, the temple. The place where his pure unadulterated Gospel is preached, the sanctuary where the power and glory of God are seen in the conviction, conversion and salvation of sinners. They found him in the temple among the doctors. 7thly. Trials, persecutions, and afflictions are all nothing, when the presence and power of Christ are felt but when a testimony of his approbation lives no longe in the heart, every thing is grievous and insupportable. The fatigue of the journey to Bethlehem, the flight from the cruelty of Herod, and the unavoidable trials in Egypt, were cheerfully supported by Joseph and Mary; because in all they had Jesus with them; but now they are in distress and misery, because he is behind in Jerusalem. Reader, if thou have lost Jesus, take no rest of body or soul till thou have found him! without him, all is confusion and ruin: with him, all is joy and peace.

John the Baptist's preaching,

ST. LUKE.

CHAPTER III.

doctrine, and success.

The matter

The time in which John the Baptist began to preach, 1-3. The prophecies which were fulfilled in him, 4—6. and success of his preaching, 7-9, among the people, 10, 11. Among the publicans, 12, 13. Among the soldiers, 14. His testimony concerning Christ, 15-18. The reason why Herod put him afterward in prison, 19, 20. He baptizes Christ, on whom the Spirit of God descends, 21, 22. Our Lord's genealogy, 23-28. [A. M. 4030. Á. D. 26. An. Olymp. CCI. 2.} TOW in the fifteenth year of the reign of Tiberius Cesar, 8 Bring forth therefore fruits i worthy of repentance, and Pontius Pilate being governor of Judea, and Herod begin not to say within yourselves, We have Abraham to our being tetrarch of Galilee, and his brother Philip tetrarch of Itu- father: for I say unto you, That God is able of these stones to rea and of the region of Trachonitis, and Lysanias the tetrarch raise up children unto Abraham. of Abilene,

N

2 Annas and Caiaphas being the high priests, the word of God came unto John, the son of Zacharias, in the wilderness. 31 And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins:

9 And now also the axe is laid unto the root of the trees: every tree therefore which bringeth not forth good fruit is hewn down, and cast into the fire.

10 And the people asked him, saying, 'What shall we do then? 11 He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath

4 As it is written in the book of the words of Esaias the pro-
phet, saying, The voice of one crying in the wilderness, Pre-meat, let him do likewise.
pare ye the way of the Lord, make his paths straight.

5 Every valley shall be filled, and every mountain and hill
shall be brought low; and the crooked shall be inade straight,
and the rough ways shall be made smooth;

6 And all flesh shall see the salvation of God.

7 Then said he to the multitude that came forth to be bap. tized of him, O generation of vipers, who hath warned you to flee from the wrath to come?

Man 2, 11-b Ver. 19 Ch 217. Matt. 2. 1, 22-e Matt. 26.57. Mark 1. 1-11 Jen if 69, 31. & 18. 13. Acis 4. 6.-d Matt. 3. 1. Mark 1. 4.-e Ch. 177.Lisa. 41. Matt. 33. Mark 1 2. John 1. 23.g Psn 98. 2. Isa. 52. 10. Ch. 2. 10. NOTES-Verse 1. Fifteenth year] This was the fifteenth of his principality and thirteenth of his monarchy: for he was two years joint emperor, previously to the death of Augustus. See the end of this chapter.]

Tiberius Cesar] This emperor succeeded Augustus, in whose reign Christ was born. He began his reign August 19, A. D. 14. reigned twenty-three years, and died March 16, A. D. 37, aged seventy-eight years. He was a most infamous character. During the latter part of his reign especially, he did all the mischief he possibly could: and that his tyranny might not end with his life, he chose Caius Caligula for his successor, merely on account of his bad qualities; and of whom he was accustomed to say, This young prince will be a SERPENT to the Roman people, and a PHAETON to the rest of mankind. Herod) This was Herod Antipas, the son of Herod the Great who murdered the innocents. It was the same Herod who be headed John Baptist, and to whom our Lord was sent by Pilate. See the account of the Herod family in the notes on Matt. ii. 1. Iturea and Trachonitis] Two provinces of Syria, on the confines of Judea.

Abilene Another province of Syria which had its name from Abila its chief city. These estates were left to Herod Antipas and his brother Philip, by the will of their father, Herod the Great; and were confirmed to them by the decree of Augustus. That Philip was tetrarch of Trackonitis in the fifteenth year of Tiberius, we are assured by Josephus, who says that Philip the brother of Herod died in the twentieth year of Tiberius, after he had governed Trachonitis, Batanea and Gaulonitis, thirty-seven years. Antiq. B. xviii. c. 5. s. 6. And Herod continued tetrarch of Galilee, till he was removed by Caligula, the successor of Tiberius. Antiq. B. xviii. c. 8. 2 That Lysanias was tetrarch of Abilene, is also evident from Josephus. He continued in this government till the emperor Claudius took it from him, A. D. 42. and made a present of it to Agrippa. See Antiq B. xix. c. 5. s. 1. Tetrarch signifies the ruler of the fourth part of a country. See on Matt. xiv. 1. 2. Annas and Caiaphas being the high-priests] Caiaphas was the son-in-law of Annas, or Ananias, and it is supposed that they exercised the high-priest's office by tus. It is likely that Annas only was considered as high-priest; and that Caiaphas was what the Hebrews termed cohen mishneh, or, Dyno 120 sagan cohanim, the high-priest's deputy, or ruler of the temple. See the note on Matt. ii. 4. and on John xviii. 13. The facts which St. Luke mentions here, tend much to con firm the truth of the evangelical history. Christianity differs widely from philosophic system; it is founded in the goodness and authority of God; and attested by historic facts. It dif fers also from popular tradition, which either has had no pure origin, or which is lost in unknown or fabulous antiquity. It differs also from pagan and Mohammedan revelations, which were fabricated in a corner, and had no witnesses, In the above verses, we find the persons, the places, and the times, marked with the utmost exactness. It was under the first Cesars that the preaching of the Gospel took place: and in their time, the facts on which the whole of Christianity is founded, made their appearance: an age the most en lightened, and best known from the multitude of its historic records. It was in Judea, where every thing that professed to come from God, was scrutinized with the most exact and unmerciful criticism. In writing the history of Christianity, the evangelists appeal to certain facts which were publicly transacted in such places, under the government and inspection of such and such persons, and in such particular times. A thousand persons could have confronted the falsehood, had it been one! These appeals are made-a challenge is of fered to the Roman government, and to the Jewish rulers and people a new religion has been introduced in such a place, at such a time-this has been accompanied with such and

12 Then came also publicans to be baptized, and said unto him, Master, what shall we do?

13 And he said unto them, Exact no more than that which is appointed you.

14 And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your I wages.

h Matt. 3, 7.- Or, meet for.—k Matt. 7. 19-1 Acts 2. 37-m Ch. 11 41. 2 Cor. 5. 14. James 2. 15, 16. 1 John 3. 17. & 4.20 - Matt 21 32. Ch. 7. 9-6 Ch. 19. 8.-p Or, put no man in fear-q Exod. 23. 1. Lev. 19. 11-r Or, allowance. such facts and miracles! who can disprove this? All are silent. None appears to offer even an objection. The cause of infidelity and irreligion is at stake! If these facts cannot be disproved, the religion of Christ must triumph. None appears-because-none could appear. Now let it be observed, that the persons of that time only could confute these things, had they been false-they never attempted it: therefore these facts are absolute and incontrovertible truths: this conclusion is necessary. Shall a man then give up his faith in such at tested facts as these, because more than a thousand years alter, an infidel creeps out, and ventures publicly to sneer at what his iniquitous soul hopes is not true?

The word of God came unto John] That is, the Holy Spirit that revealed to him this doctrine of salvation. This came upon him in the desert, where he was living in such a state of austerity as gave him full right to preach all the rigours of penitence to others. Thus we find that the first preachers, historians, and followers of the doctrines of the Gospel, were men eminent for the austerity of their lives, the simplicity of their manners, and the sanctity of their conduct; they were authorized by God, and filled with the most precious gifts of his Spirit. And what are the apostles which the new philosophy sends us? Philosophers full of themselves, not guided by the love of truth or wisdom, but ever seeking their own glory, in constant hostility among themselves, because of their separate pretensions to particular discoveries, of the honour of which they would almost as soon lose life as be de prived? Who are they? Men of a mortified life and unblameable conversation? No-they are poets and poetasters, composers of romances, novels, intrigues, farces, comedies, &c. full of extravagance and impurity. They are pretended moralists, that preach up pleasure and sensual gratification, and dissolve, as far as they can, the sacred and civil ties that unite and support society. They are men whose guilt is heightened by their assuming the sacred name of philosophers, and dignifying their impure system with a name at which philosophy herself bushes and bleeds.

3. The baptism of repentance] See on Matt. iii. 4-6, and Mark i. 1, &c. and xvi. at the end.

5. Every valley shall be filled] All hindrances shall be ta ken out of the way: a quotation from the Greek version of Isa. xl. 4. containing an allusion to the preparations made in rough countries to facilitate the march of mighty kings and conquerors. See the instance produced on Matt. iii. 3.

7-9. On this account of the Baptist's mode of preaching, see the notes on Matt. iii. 7-11.

10. What shall we do then ?] The preaching of the Baptist had been accompanied with an uncommon effusion of that Spirit which convinces of sin, righteousness, and judgment. The people who heard him now earnestly begin to inquire what they must do to be saved? They are conscious that they are exposed to the judgments of the Lord, and they wish to escape from the coming wrath.

11. He that hath two coats, &c.] He first teaches the great mass of the people their duty to each other. They were uncharitable and oppressive, and he taught them not to expect. any mercy from the hand of God, while they acted towards others in opposition to its dictates. If men be unkind and uncharitable towards each other, how can they expect the mercy of the Lord to be extended towards themselves?

12. Then came also publicans] He next instructs the taxgatherers in the proper discharge of their duty though it was an office detested by the Jews at large, yet the Baptist does not condemn it. It is only the abuse of it that he speaks against. If taxes be necessary for the support of a state, there must be collectors of them; and the collector, if he properly discharge his duty, is not only a useful, but also a respectable officer. But it seems the Jewish tax-gatherers

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