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rendered the Hebrew verbs, in the past rather than the present tense,-“Why did the “ Gentiles rage," &c. --which is their grammatical import, and also more conformable to the context; representing “ the transcend“ ent exaltation” of the Son of God, on the day of his resurrection; after his persecution by the impotent rage and idle machinations of all his foes
* 1. When Simon Peter, in the name of all the apostles, had acknowledged “ Jesus, to be THE CHRIST, THE SON OF THE LIVING GOD;" “ from thenceforth began Jesus to shew unto his disciples, that he must needs go to Jerusalem, and suffer many things from the elders, and chief priests, and scribes, and be killed, and be raised, the third day?” Matt. xvi. 21. Compare Mark viii. 31. Luke ix. 22.
2. Soon after his transfiguration, while they abode in Galilee, Jesus said unto them, “ THE SON OF MAN is going to be betrayed into the hands of men, and they shall kill him; and he shall be raised, the third day.” Matt. xvii. 22. Compare Mark ix. 31. and Luke ix. 44.
3. On his way from the coasts of Jordan to Jerusalem, “ He took the twelve disciples apart, and said unto them, " Lo! we are going up to Jerusalem, and the Son of « Man shall be betrayed to the chief priests and elders, " and they shall condemn Him to death, and shall deliver « Him to the Gentiles,'to mock and to scourge and to
Verse 2. “ The kings of the land confede>
rated.” The Hebrew term yox, and the Greek raia or In, ambiguously denote either's the
crucify; and he shall rise again the ihird day.” Matt. xx. 17. Compare Mark x. 33, Luke xvii. 31.
4. When the Pharisees, to intimidate him, said, “ get " thee out and depart hence, for Herod meaneth to kill “ thee," He answered, “ Go and tell that fox; Lo! to
day and to-morrow, I cast out demons and perform cures; and the third day I shall be perfected : never
theless, I mnst needs (stay] to-day and to-morrow, and “ depart the next day; for it is not possible that a pro“phet perish out of Jerusalem !” Luke xiv. 31-33.
5. Two days before the Passover, He said unto his disciples, “ The Son of Man is betrayed to be cru
cified”-while the chief priests and elders were actually conspiring against him. Matt. xxvi. 2. Compare Mark xiv. 1, Luke xxii. ].
6. The same night in which he was betrayed, He said, during supper,
Verily one of you shall betray me”and he marked the traitor," he that dippeth his hand with “me in the dish, the same shall betray me”- when Judas asked, Is it I, Master? He answered," thou speakest
[truth]."-And he also pointed him out to the beloved disciple John :-" The same is he to whom, when I have
dipped, I shall give a sop: and when He had dipped " the sop, he gave it to Judas Iscariot--and after the
« earth” in general or “ the land" in particular. The apostles' comment limits it to the latter sense; “ Herod” being then tetrarch of Galilee; and “ Pontius Pilate” procurator or governor of Judea, which, with Samaria, was then attached to the Roman
“ sop, Satan entered into him:) Then said Jesus unto “ him, what thou doest, do quickly. But none of the
guests knew for what intent he spake (thus] to him.” Matt. xxvi. 23, &c. Mark xiv. 20, &c. Luke xxii. 21, &c. John xiii. 21, &c.
7. Shortly after, during his agony, in the garden of Gethsemane, after he had prayed thrice, he said to his disciples, still slumbering and sleeping for sorrow :-“Lo! “ the hour is at hand, and the Son of Man is betrayed “ into the hand of sinners :-Rise, let us be going, lo!
my betrayer is at hand : And while he was speaking, “ lo! Judas came,” &c. Matt. xxvi. 45, &c. Mark xiv. 41,&c. Luke xxii. 46.
8. Jesus thus knowing all things that were to come upon him, went forth and said unto them, Whom seek ye? &c. John xviii. 4.
9. On the day of his resurrection, He reminded his disciples, of these his predictions :-" That all things “ written concerning him, in the Law of Moses, and the
prophets, and the Psalms, must needs be fulfilled."“ Thus it is written, and thus it behoved the Christ " to suffer, and to rise from the dead the third day.”
Ought not the Christ to suffer these things [first, " and then] to enter into his glory.” Luke xxiv. 26-46.
province of Syria: And in this limited sense, the phrase οι βασιλεις της γης,
“ The kings of “ the land," seems to be understood in that signal miracle of supplying the capitation tax, for our LORD and his disciple Peter, Matt. xvii. 24-27 *
From the reason as
* This stupendouis miracle of supplying the tribute money, evincing our LORD's prescience and his power over all nature, which for its minuteness and frugality is perhaps more wonderful even than the superfluity of the loaves and fishes, has been greatly obscured by translators, för want of retaining or paraphrasing the technical terms of the original; and mistaken by most commentators, supposing that it was the capitation tax of half a shekel, for each of the congregation of Israel above twenty years of age, prescribed by the Law of Moses, for sacred uses. Exod. XXX. 13. Oι τα διδραχμα λαμβανοντες, « the re“ceivers of the two drachmas,"^ were the travail or
publicans;"—tax-gatherers employed by Herod in Galilee, and by the Roman governor in Judea and Samaria : -And the troo drachmas, or two Roman denarii, (worth about seven pence halfpenny of our currency, each) was the amount of the “ census" or capitation tax, paid to " Cæsar," Matt. xxii. 17, which was the same as the sacred. The stater, thus miraculously supplied, was equal in value, to the sacred shekel, or four drachmas or four denarii ; and the exact amount therefore of the capitation tax for Jesus and his disciple Peter. Why our LORD chose to pay the tribute money, rather in this Grecian
signed:-" But that we might not offend " them ;” meaning plainly, the imposers of
coin, than in the Roman or Jewish, may perhaps, not idly, be conjectured to have arisen from a curious circumstance, preserved by Hesychius, under the article Παλλαδος προσωπον-where he thus describes the Grecian coin: Στατης" επι μεν ένος μερες, ΑΘΗΝΑΣ προσωπον επι θατερα, την γλαυκα. “ The stater had, on one stle, “ Minerva's face; on the other, her owl.” But AOHNA or Minerva, was the Heathen goddess of WISDOM; the spurious representative of our LORD himself. The stater therefore bore “his image;" and He reclaimed it as his orin coin.
It is strange kow such a respectable commentator as Gilpin, could so greatly under-rate this miracle in his note, as to rank it“ among those of the lowest class—a miracle
adapted to fishermen !"-or thus fancifully and irreverently account for it:-“ It would be difficult to say, how * Jesus could with more propriety have obtained a sup
ply :- If he had created it on the spot, it might have “ had the appearance of a sort of legerdemain; or it
might have laid him open to the accusation of counter“ feiting the current coin of the country!"
"And this note of his may serve to illustrate the following excellent advice to sucred critics, given by Gilpin himself, Pref. p. xvii. quarto. ** :
No doubt, aš THE SCRIPTURES have been more * commented in than any other books, and as people of
all professions, and opinions, and under prejudies of eyery kind, have laboured in this work, there will, of