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26. her children. But (d) Jerusalem " and her son: for the son o

which is above is (e) free, which " the bond-woman shall not b 27. is the (f) mother of us all. For " heir with the son of the fre

it (8) is written, “ Rejoice, thou 66 woman.” So (m) then, bre
« barren that bearest not; break thren, we are not children of the
" forth and cry, thou that tra- bond-woman, but of the free.
“ vailest not; for the desolate
“ hath many more children than

The Gospel. John vi. 1. « she which hath an husband." Jesus went over the sea of Gali 28. Now we, brethren, as Isaac was, lee (n), which is the sea of Tibe are the children of promise. rias. And

And a great multitude fol. 29. But(b) as then, he that was born lowed him, because they (o) saw

after (i) the flesh, persecuted him his miracles which he did on

that was born after the Spirit, them that were diseased. And 30. even so it is now. Nevertheless Jesus went up into a mountain,

what saith the (k) Scripture and there he sat with his disciples. “ Cast (1) out the bond-woman And the passover, a feast of the



(d) Jerusalem which is above," i.e. the gospel dispensation, to which Sarah answereth in the allegory.

(e) Free ;” (perhaps) “ the free

woman." v.26. (f) “ The mother of us all”-whose

children therefore we are. v. 27.

(3) “ It is written." The passage referred to is Isaiah liv. I.

The meaning is, the children of promise, they who become Christians, shall be so numerous, that what was said in Isaiah, with a view to the future state of Christianity, may be affirmed of them, As Sarah, who was by nature barren, had against the course of nature more descendants than Hagar, so shall the Gospel, the spiritual Sarah, have abundantly more children

than the Jewish dispensation.
v. 29 (6) “ But," &c. This was to give

them courage against the persecutions
they experienced from the Jews; and the
passage cited in verse 30. is to satisfy them

that their opponents would be cast out. v. 29.

(i) “ Born after the flesh,” i.e. Ishmael, Hagar's son. " Born after the

“ spirit,” i. e. Isaac, Sarah's son. 0.30,

(k) “ The Scripture.” Gen. xxi. 10. V.30.

(1) “ Cast out,” &c. As Hagar's son was to be cast out, and was not to be heir with Sarah's, so was the law to be cast out, and its followers; those who looked up to that, and rejected Christianity, were not to participate with

Christians in the benefits of the Gospel. 1.31,

(m) “ So then," &c. Qur claim is

not under the first covenant, but under the second ; not under the Mosaic law, the covenant of bondage, but under the Gospel, the covenant of freedom. We ought to treat ourselves, therefore, not as children of the bondwoman, subject to the covenant of bondage, but as children of the freewoman, and therefore exempt from it. St. Paul, accordingly; goes on thus to exhort them : “ Stand fast, there“ fore, in the liberty wherewith Christ “ hath made you free, and be not en

tangled again with the yoke of bond.

age;" and tells them, that if they be circumcised, (that is, (probably;) look up to the Mosaic institutions), Christ shall profit them nothing.

(n) “ Galilee.” It was in this neighbourhood that our Saviour principally lived, preached, appointed his disciples, performed his miracles, and appeared after his Resurrection; so that he eminently fulfilled the prophecy, Isaiah ix. 1, 2. where, after speaking of “Galilee “ of the nations,” he says, " The people " that walked in darkness have seen a “ great Light; they that dwell in the “ land of the shadow of death, upon “ them hath the Light shined.”. See post, note on Luke v. j.-post, note on Matt, vi. 31.

() “Saw." The miracles, therefore, were visible : such as bye-standers could see: John, therefore, who was one of the constant followers of our Saviour, probably an eye-witness.



and saw

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5. Jews, was nigh. (When Jesus unto his disciples, “ Gather up then lifted


“ the fragments that remain, that a great company come unto him, nothing be lost.” Therefore 13. he saith unto Philip, “ Whence they gathered them together, and - shall we buy bread, that these filled twelve baskets with the may eat ?” And this he said

fragments of the five barleyto prove him: for he himself loaves, which remained over and 7. knew what he would do. Philip above unto them that had eaten.

answered him, “ Two hundred Then those men, when they had 14. “ penny-worth of bread is not seen the miracle that Jesus did, « sufficient for them, that every said, “ This is of a truth (9) that

“ one of them may take a little." prophet that should come into 8. One of his disciples, Andrew, « the world."

Simon Peter's brother, saith unto .g. him, “ There is a lad here, which

“ hath five barley-loaves and two
6 small fishes : but what are they

Fifth Sunday in Lent.
among so many ?” And Jesus

The Collect. said, “ Make the men sit down.” We beseech thee, Almighty Now there was much grass in God, mercifully to look upon the place. So the men sat down, thy people; that by thy great in number about five thousand.

goodness they may be governed II. And Jesus took the loaves : and

and preserved evermore, both in when he had given thanks, he body and soul, through Jesus distributed to the disciples, and Christ our Lord. Amen. the disciples to them that were set down; and likewise of the The Epistle. Heb. ix. 11. (r)

fishes as much as they would. Christ being come an high 12. When they were filled, he said | priest of good things to come,


and a goat

() “ When,” &c. This miracle was peculiarly well-timed. According to Matt. xiv. 15. they were in a desert place, and it was evening : the multitude would therefore naturally be hungry : and their wants made this miracle a most seasonable proof of our Saviour's power. The character of this miracle, too, was, like most of our Saviour's, public, in ease of the wants, &c. of mankind, and typical, implying a like power over their souls. Ante 78. note on Luke xviii. 43. Our Saviour shews its typical application, John vi. 35. “I am the bread of life : “ he that cometh to me shall never hunger ;

and he that believeth on me shall never thirst."

(9) “That prophet.” This implies that some prophet was expected. See ante 31. note on Matt. xi. 3.

(r) This part of Scripture con

trasts the atonement by Christ with the atonement under the Mosaic dispensation. By the latter, the high priest once every year was to sacrifice a young bullock

for a sin-offering, and to enter that part of the tabernacle or temple which was called “the Holy of Holies,” and there to make an atonement, because of the uncleanness of the people, and because of their transgressions in all their sins (Levit. xvi.) And the superiority of the atonement by Christ is visible in these particulars; that it is not by a mortal high priest, or a high priest who has any sins of his own, that the atonement is made, but it is by Christ himself, who was immortal, and free from sin ; that his entrance is not annual, as the high priest's, but once for all; that it is not into an earthly tabernacle he has entered, but into heaven itself ; that it was not


by a greater and more perfect for the redemption of the trans tabernacle, not made with hands, gressions (u) that were under th

that is to say, not of this building; first testament, they (x) which ar 12. neither by the blood of goats and called, might receive the promis

calves, but by his own blood, he of eternal inheritance.
entered in once into the holy

place, having obtained eternal re- The Gospel. John viii. 46. 13. demption for us. For if the Jesus said, “ Which of you

blood of bulls and of goats, and “ convinceth me of (y) sin? Ano the ashes of an heifer sprinkling “ if I say the truth, why do yo

the unclean, san&ifieth to the pu- “ not believe me? He that is o 14. rifying of the flesh; how much " God, heareth God's words; ye

more shall the blood of Christ, " therefore (2) hear them not, who through the eternal Sp “ because ye are not of God." offered himself without spot to Then answered the Jews, and God, purge your conscience from said unto him, “Say we not well

dead works, to serve the living " that thou art a (a) Samaritan, 15. God? And for (s) this cause he 6 and hast a devil ?” Jesus an

is the Mediator of the new testa- swered, “I have not a devil: ment (t), that by means of death, “ but I honour my Father, and

with the blood of a bullock and a goat
that he made the atonement, but with
his own blood; and that he has obtained
for us, not a temporary relief, but eter-
nal redemption; not the purification of
the flesh, but the purging of the con-

science. 0.15.

(s) “ For this cause,” i.e. (probably)

to purge the conscience from dead works. 0.15. (t) “ Testament,” rather“ covenant.”

The same word is translated “ covenant,"
Heb. viii. 6. 9. 10. and x. 16. And the
Mosaic dispensation answers the descrip-
tion of “ a covenant” better than that of

a testament."
v. 15. (u) “ The transgressions that were un-

« der the first testament," i.e. probably
those for which the Mosaic dispensation
afforded no effectual atonement : for ac-
cording to Heb. x. 4. “it is not possible
" that the blood of bulls and of goats

~ should take away sins.” v. 15.

(x) “ They which are called.” The call is to all mankind : but they only who hear, who accept the call, and act

up to its duties, are here intended. v. 46.

6) “ Of sin." It was an argument in favour of our Saviour's pretensions, that “ he did no sin, neither was guile found a in his mouth," 1 Pet. ii. 22. ; that he lived in perfect innocence ; so that his adversaries could not point out a single instance to the contrary.

(z) “ Therefore,” &c. i. e. this is the reason why you hear them not, because ye are not of God.

(a) “A Samaritan.” The Samaritans are supposed to have been much addicted to sorcery, witchcraft, &c. This, therefore, was an insinuation that our Saviour was a sorcerer, and performed what he did by the aid of evil spirits, and is like the insinuation so well refuted by our Saviour, Lukeix. 15.ante 86.“that he “ cast out devils by Beelzebub the prince “ of the devils.” It may be observed, that there was a deadly enmity between the Jews and the Samaritans: the Samaritans, however, used the five books of Moses; and their copies do not differ in essentials from the Jewish. We have from them, therefore, the early prophecies, " that the Seed of the woman should “ bruise the serpent's head; that in the “ Seed of Abraham, Isaac, and Jacob, « all the nations of the earth should be “ blessed ; that the sceptre should not

depart from Judah tift the coming of “ Shiloh; and that God should raise

up a prophet like unto Moses.” See ante 62. note on Mal.ïïi. 1. So that with. out the writings preserved by the Jews, we should have many of the prophecies on which Christianity is founded. And is it not a singular thing, that all the books of the Old Testament, the books

ye do dishonour me. And I

“ Before (d) Abraham was, (e) I co seek not mine own glory : am.

Then took they up 59. " there is one that (b) seeketh stones to cast at him: but Jesus I. " and judgeth. Verily, verily, I hid himself, and went out of the

say unto you, If a man keep temple.

my saying, he shall never see 2. “ death (c). Then said the

Jews unto him, “ Now we know The Annunciation of the Blessed Virgin " that thou hast a devil. Abra.

Mary. " ham is dead, and the prophets;

The Colle&t. " and thou sayest, If a man keep my saying, he shall never taste

We beseech thee, O Lord, pour 53

cs of death. Art thou greater thy grace into our hearts; that
" than our fathe Abraham, as we have known the Incarna-
“ which is dead? and the pro-

tion of thy Son Jesus Christ by
“ phets are dead : whom makest

the message of an angel, so by 54. “ thou thyself ?” Jesus answered, his cross and passion we may be “ If I honour myself, my honour

brought unto the glory of his “ is nothing : it is my Father

resurrection, through the same " that honoureth me; of whom

Jesus Christ our Lord. Amen. ye say, That he is your God: 55. yet ye have not known him:

For the Epistle. Isaiah vii. 10. (S)
6 but I know him : and if I
u should

I know him not,

Moreover, the Lord spake again « I shall be a liar like unto you: unto Ahaz, saying, “ Ask thee 11. " but I know him, and keep his a sign of the Lord thy God:

saying. Your father Abraham 6 ask it either in the depth, or “ rejoiced to see my day: and " in the height above."

" he saw it, and was glad.” Ahaz said, “I will not ask, nei57. Then said the Jews unto him, " ther will I tempt (8) the Lord.”

- Thou art not yet fifty years And he said, “ Hear ye now, O 13.

w old, and hast thou seen Abra- “ house of David; Is it a small 58.

66 ham?” Jesus said unto them, “ thing for you to weary men,
“ Verily, verily, I say unto you, “ but will ye weary my God

56. "

But 12.


which contain all the prophecies on which we rely, were preserved for ages with the most scrupulous attention by the decided enemies of Christianity, the Jews, and that we have some of those books, the five books of Moses, from the decided enemies of the Jews, the Samaritans ?

(6) " Seeketh," i. e. my glory.“ Judgeth," i. e. my opposers.

(c) * Death,” i.e. (probably) spiritual, eternal death.

(d) “ Before Abraham was,” &c. This corresponds with John i. 1. “In " the beginning was the Word,” (i. e. the Messiah), &c. See ante 38.

(e) “ Am,” i. e. perhaps “ was.” Or v. 58. it might be that our Saviour meant to intimate his divinity, and therefore adopted the word emphatically used in Exod. iii. 14. to signify God, the selfexisting, uncreated Being. I am hath 6 sent me unto thee.”

() This passage is commented upon, ante 47. note on Matt. i.

(8) “ Tempt,” i.e. perhaps (though v. 12. in rather an unusual sense) try, trust, appeal to. Ahaz was a king of great wickedness, and what follows, “ is it a “ small thing,” &c. implies that the an. swer was an improper one,




14. “ also? Therefore the Lord him- “ ceive in thy womb, and bring

“ self shall give you a sign: Be- “ forth a son, and shalt call his “ hold, a Virgin shall conceive, s name JESUS (b). He shall be

« and bear a son, and shall call “ great, and shall be called the 15.

« his name Immanuel. Butter “ Son of the Highest : and the " and honey shall he eat, that he " Lord God shall give unto him “ may know to refuse the evil, " the throne of his (i) father “ and choose the good.”

" David : and he shall reign over

the house of Jacob for ever;

“ and of his kingdom there shall The Gospel. Luke i. 26.

“ be no (k) end." Then said And in the sixth month the || Mary unto the angel,

angel, " How angel Gabriel was sent from God u shall this be, seeing I know

unto a city of Galilee, named not a man ?” And the an 27. Nazareth, to a Virgin espoused answered and said unto her,

to a man whose name was Joseph, “ The Holy Ghost shall come

of the house of David; and the “ upon thee, and the power of 28. Virgin's name was Mary. And " the Highest shall overshadow

the angel came in unto her, and “ thee; therefore also that holy said, « Hail, thou that art highly “ thing which shall be born of “ favoured, the Lord is with " thee shall be called the Son " thee : blessed art thou among

66 of God. And,

And, behold, thy 29.

And when she saw “ cousin (1) Elizabeth, she hath him, she was troubled at his say- as also conceived a son in her ing, and cast in her mind what “ old age: and this is the sixth manner of salutation this should 66 month with her who was called

And the angel said unto " barren. For with God nothing her, “ Fear not, Mary; for thou “ shall be impossible.” And " hast found favour with God.

Mary said, “ Behold the hand31. “ And, behold, thou shalt con- 66 maid of the Lord; be it unto


30. be.


4. 32.

(b) “ Jesus.” The reason for giving him this name is assigned, Matt. i. 21. is for he shall save his people from their ** sins."

(i) “ His father David.” It was the settled expectation that the Messiah was to be lineally descended from David. When the Jews were asked whose son he was to be, they at once answered " David's :” and persons who considered Jesus Christ as the Messiah, expressed their belief by calling him the “ Son of « David.”

(k) “ No end.” So Daniel foretold that the kingdom of the Messiah should endure for ever : “ I saw in the night « visions, and behold, one like the Son is of Man came with (or in) the clouds " of heaven, and came to the Ancient of “ Days (i. e. God): and they brought

“ him near before him; and there was “ given him dominion and glory and a “ kingdom, that all people, nations, and “ languages should serve him : his domi“nion is an everlasting dominion, which “ shall not pass away, and his kingdom " that which shall not be destroyed.” The nature of this kingdom was probably altogether mistaken by the Jews, and for some time by the apostles also. See ante 77. note on Luke xviii

. 34. Our Saviour explains it, Luke xvii. 21. to be “ within us ;" and John xviii. 36. " not “ of this world.” It is spiritual, not temporal ; regulating the inner thoughts as well as the outward actions : and this kingdom prevails now, and shall prevail

(1) « Elizabeth," the mother of John the Baptist. See post.

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for ever.

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