SIMPLICITY GIVES GREAT PEACE OF MIND; BUT DOUBLE DEALING CAUSES A THOUSAND TROUBLES. MATT. xxi. 26, .7. And they reasoned Of men; for all hold John as 2-prophet. 27 And they-answered Jesus, and-said, 31 MARK Xi. 31-.3. 8 Answer me. And they-reasoned with themselves, saying, 32 But if we-shall-say, they-feared the people: 33 And they-answered SCRIPTURE ILLUSTRATIONS. Mk. xi. 31. If we shall say, &c.-They did not ask | among themselves, What is truth?' and, in the fear of God, seek to ascertain the intimations of his will; they merely sought for some expedient to enable them to escape the horns of the dilemma. This revealed their deceitful state of mind, and unpreparedness to be taught of God-see ver. 33, infra. 32. all men counted John, &c.-Herod, on this account, feared to put him to death, Mt. xiv. 5, $ 40, p. 306- All the people,' &c., Lu. vii. 28, 9, § 29, p. 225-Yet John did no miracle: but all things that John spake of this man [Jesus] were true,' Jno. x. 41, § 57, p. 125. 33. We can not tell-They had wilfully shut their eyes upon the light, Mt. xvi. 3, § 47, p. 29; Juo. ix. 30, 40, .1, § 55, pp. 112, ..3-They knew that he had the authority of a teacher come from God,' iii. 2, § 12, p. 83, and yet they asked, Who is he that gave thee this authority? Lu. xx. 2, supra, p. 283-and so were they, as a people of unclean lips,' left to that blindness which the prophet had foretold, Is. vi. 5-10, p. (94), while the kingdom was being given to another people -see the succeeding parables, Mt. xxi. 28-xxii. 14, infra, pp. 285-94-Their case is described, Is. xxix. 14-.6, p. (82), Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. 15, Woe unto them that seek deep to hide their counsel from the LORD, and their works are in the dark, and they say, Who seeth us? and who knoweth us? 16, Surely your turning of things upside down shall be esteemed as the potter's clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding?' Neither do I tell you, &c.-see the disposition with which we may successfully inquire of the Lord, Ps. xxv. 9-14, The meek will he guide in judgment: and the meek will he teach his way. 10, All the paths of the LORD are mercy and truth unto such as keep his covenant and his testimonies. 11, For thy name's sake, O LORD, pardon mine iniquity; for it is great. 12, What man is he that feareth the LORD? him shall he teach in the way that he shall choose. 13, His soul shall dwell at ease; and his seed shall inherit the earth. The secret of the LORD is with them that fear him; and he will shew them his covenant." NOTES. Mt. xxi. 25. Why did ye not then believe him? That is, all his doctrines; and in particular, Why did ye not.... beliere him? when he repeatedly pointed me out as your Messiah? See ch. iii. 14, § 8, p. 58; Jno. i. 29, 36, § 10, pp. 69, 70; iii. 26-36, § 13, p. 89. 26. For all hold John as a prophet. More respect seems to have been shewn to him than to Jesus; even many of the Pharisees and Sadducees came to his baptism. The defeat of Herod's army was es teemed by the Jews a judgment for the death of John the Baptist. Lu. xx. 6. The people will stone us. The priests had themselves accustomed the people to that violence. When they could not legally convict their enemies, they invited the populace to stone them, by what was called the judiciam želi.-See Jno. x. 31, § 56, p. 122; Ac. xiv. 19. Stoning was indeed enjoined in the law of Moses as the punishment of idolatry, blasphemy, and other heinous offences; and its execution was committed to the people at large. Yet it appears from Exodus, that such sort of irregular and viii. 26, And Moses said, It is not meet so to do; for tumultuary vengeance was in use before the lawwe shall sacrifice the abomination of the Egyptians to the LORD our God: lo, shall we sacrifice the abomination of the Egyptians before their eyes, and will they not stone us?" Mt. xxi. 27. We can not tell. They were reduced to an inextricable dilemma. They were self-convicted of being unworthy to receive from Jesus an answer to their question. They would not acknowledge John to be Jesus' forerunner, for of necessity they then must have received Jesus as the Christ. A REPROOF ENTERETH MORE INTO A WISE MAN THAN AN HUNDRED STRIPES INTO A FOOL.-Prov. xvii. 10. FORMALITY AND HYPOCRISY ARE GREATER OBSTACLES TO THE POSSESSION OF TRUE RELIGION THAN OPEN DISOBEDIENCE. The parable of a father and his two sons.—Matt. xxi. 28-32. In the temple. Mt. xx1. 28-32. Jesus delivers the first of a series 30. The second son (Judah) professes to be obedient, but is not. Mt. xxi. 31. Jesus having asked which of these two did the will of his father?' they agree that it was the first. Jesus tells them in effect that they are the people represented by the second son, and that publicans and harlots go into the kingdom of God before them. 32. As it had been with the preaching of John, so would it be with that of the apostles. MATT. xxi. 28-32. 28 But what think ye? A-certain-man had two sons; and he-came-to the first, and-said, 29 Son, go work to-day in my vineyard. He answered and-said. I-will not: but afterward 30 he-repented, and-went. And he-came-to the second, and-said likewise. And he answered 31 and-said, I go, sir: and went not. Whether of them twain did the will of his father? They-say unto-him, The first. Jesus saith unto-them, Verily I-say unto-you, That the 32 publicans and the harlots go-into the kingdom of God--before you. For John came unto SCRIPTURE ILLUSTRATIONS. to which the last of their prophets directs their attention, iv. 4-6, p. (6). Mt. xxi. 28. But what think ye?-Had they in unto me. But she returned not. And her treachertruth been brought to think, they might have been ous sister Judah saw it.' led to see in Jesus, him, of whom it is written in the book, Lo, I come: ... I delight to do thy will, O my repentance, Je. xxxi. 18, .9, p. (39)-and the joy and repented-see the Father's recognition of Ephraim's God,' Ps. xl. 7, 8-so would they have escaped the doom of those whose fear toward the Lord is taught kindness with which he meets his returning prodigal, ver. 20-and comp. Lu. xv. 11-32, § 68, pp. 190-..5by the precept of men,' Is. xxix. 13-have enjoyed the see also the conclusion of Hosea, whose prophecy blessing of those that feared the LORD,... and that thought upon his name,' Mal. iii. 16, .7-and have chiefly regards Ephraim, xiv., p. (7). better understood the testimony of Moses and Elijah, treacherous sister Judah' hath not turned unto me 30. I go, sir-Je. iii. 10, And yet for all this her with her whole heart, but feignedly, saith the LORD.' two sons-the two houses, Judah and Israel (or went not-Rom. ii. 17, Behold, thou art called a Jew, Ephraim), concerning whose progeny is the greater and restest in the law, and makest thy boast of God, part of Old Testament history and prophecy-see-24, The name of God is blasphemed among the Ho. iv. 15; vi. 4-With regard to these two, the Lord Gentiles through you,'-x. 3, They (the Jews) being said, i. 6, 7, I will no more have mercy upon the ignorant of God's righteousness, and going about to house of Israel; but I will utterly take them away. establish their own righteousness, have not submitted But I will have mercy upon the house of Judah,'-It themselves unto the righteousness of God.' was, however, afterwards found, that the professed 31. The first-Is. Ixiii. 8, For he said, Surely they obedience of the latter was more in word than in are my people, children that will not lie: so he was deed, Is. i. 10-.5, p. (62)-The Lord is at length their Saviour.-Je. xxxi. 20, Ephraim my dear son? heard to say, Je. iii. 11, The backsliding Israel hath a pleasant child? for since I spake against him, I do justified herself more than treacherous Judah.'-earnestly remember him still:" And, addressing the Jews, who combined the profespublicans-Matthew himself was an example, ch. sion of obedience with the most positive rebellion ix. 9, § 22, p. 167-and Zacchæus, Lu. xix. 2-10, § 80, against God, vii. 8-14, p. (101), he saith, ver. 15, p. 246-Contrast the humble publican and the selfI will cast you out of my sight, as I have cast out all righteous Pharisee, xviii. 9-14, § 73, p. 216-see the your brethren, even the whole seed of Ephraim.' mercenary spirit, and worse than publican conduct, of the rulers and priesthood, Mi. iii. 9-12, p. (62); Mal. i. 6; ii. 9-What the publicans did in the name of Cæsar, was nothing to that which was afterward done by the chief priests, Jno. xix. 12-.5, § 90, p. —. harlots-see the case of the woman which was a sinner, Lu. vii. 37-48, § 29, p. 230-Then drew near unto him all the publicans and sinners for to hear 29. I will not-Ho. xi. 7, 8, 'My people are bent to backsliding from me: though they called them to the most High, none at all would exalt him. How shall I give thee up, Ephraim?' &c.-Je. ii. 31, 'Wherefore say my people, We are lords; we will come no more unto thee?-To backsliding Israel the Lord, iii. 7, said, after she had done all these things, Turn thou NOTES. Mr. xxi. 28. What think ye? rí dè vμiv doкsì. What think you? Give me your opinion of what I am about to say? A mode of speaking meant to refer the matter to themselves, that they might ultimately be self-condemned. [A certain man... two sons. By &vep. is plainly meant God; but it is not so clear what is meant by Texva duo, on which there has been some diversity of opinion. The best commentators, however, are agreed that the words designate two different classes of the Jewish nation: 1, the profane and irreligious generally, but who were brought to repentance by John, and to reformation by Christ; 2, the scribes PRACTICAL REFLECTIONS. [Mt. xxi. 28. It was as a son, and not as a mere servant, that Israel was commanded of the Lord; and it is in the spirit of adoption that we are now called upon to do his will.] It is to-day,' it is now, that we are to work'; and it is in the Lord's vineyard that we are to labour, and not as merely seeking to please ourselves. 29 ver. How unbecoming in a son to say, in answer to any reasonable request of his father, I will not'l If we have thus replied to our heavenly Father, let us not delay repentance; let us hasten to know and do his will. VOL. 11.] [32 ver. We may reason from the past to the future; inferring as our Lord here does from what has already taken place, to what is likely to happen hereafter. They who remain unimproved by past providences, are the less likely to benefit by the opportunities that may hereafter be granted them.] MY SINS ARE NOT HID FROM THEE.-Psa. lxix. 5. THE KINGDOM OF GOD IS NOT SHUT AGAINST THOSE THAT HAVE DONE EVIL, BUT AGAINST THOSE WHO REFUSE TO FORSAKE THEIR SINS. [285 THE LAW OF THE LORD IS PERFECT, CONVERTING THE SOUL: THE TESTIMONY OF THE LORD IS SURE, MAKING WISE THE SIMPLE.-Psa. xix. 7. MATT. xxi. 32. you in the-way of-righteousness, and ye-believed him not: but the publicans and the (G. 68.) The parable of the vineyard let out to husbandmen.-Matt. xxi. 33-46. ANALYSIS. Every thing necessary done for the vineyard by the householder previous to his leaving it in the hands of the husbandmen. -xxi. 34-.6. -xii. 2-5. - xx. 10-.2. The ill treatment of the servants (the Old Testament prophets) sent to receive the fruits of the vineyard. - xxi. 37. -xii. 6. - xx. 13. The The Mt. xxi. 41. Mk. xii. 9. Lu. xx. 16. Jews answer, without at first perceiving that they are pronouncing sentence upon themselves; but afterwards, probably upon Jesus repeating their words with emphasis, they begin to discern his meaning, and exclaim, 'God forbid.' - xxi. 42-4. -xii. 10, .1. -xx. 17, .8. Jesus directs their attention to Ps. cxviii. 22, .3, respecting the Stone rejected of the builders; and tells them that the kingdom of God shall be taken from them, and given to a nation bringing forth the fruits thereof." And he contrasts the case of those who fell upon the Stone with that of those upon whom it should fall. - xxi. 45, .6. - xii. 12. - xx. 19. The chief priests and Pharisees, perceiving that his parables refer to them, desire to lay hands on him, but fear the multitude, who regard Jesus as a prophet. LUKE XX. 9-19. MARK Xii. 1-12. 1 And he-began to-speak A certain man SCRIPTURE ILLUSTRATIONS. him,' Lu. xv. 1, § 68, p. 188-Both Israel and Judah! are reproached for spiritual whoredom, Je. ii. 31; iii., &c. pp. (7, 39)-Jerusalem was pre-eminent as playing the harlot, Eze. xvi. 1-47-The Lord declares upon oath, that even Sodom had not done as she and her daughters had done, ver. 48-is not to be restored till her sisters, Samaria and Sodom, are restored, ver. 53-63-The children of Israel are represented as children of whoredoms, Ho. i. p. (30). Then began-he to-speak 9 to the people this parable; A-certain man planted a-vineyard, ye believed him not-They did not profess to have any opinion on the subject of John's mission, Mk. xi. 33, p. 284-Had they believed John, they would have believed in Jesus, for John's testimony was respecting Him who was to come, Lu. iii. 15-7, § 7. p. 54; Ac. xix. 4, 5-see on one question,' Mk. xi. 29, supra, p. 283. 33. housholder - God is the great householderPs. xxxix. 12, I am a stranger with thee, and a sojourner, as all my fathers.' Mt. xxi. 32. way of righteousness-John was the voice of one crying, Prepare ye the way of the Lord, make vineyard-Ps. lxxx. 8, 'Thou hast brought a vine his paths straight, ch. iii. 3, § 7, p. 51-calling for out of Egypt: thou hast cast out the heathen, and repentance, ver. 2-and change of life, ver. 7, 8, § ib., planted it.'-15, The vineyard which thy right hand p. 52-to cease from dependence upon man, and mere hath planted,' &c.-Is. v. 1, 2, Now will I sing to ceremonial religion, and to look for pure spiritual my wellbeloved a song of my beloved touching his blessings from God, in Christ, ver. 9-12, § ib., p. 53-vineyard.'-See § 7, p. 53, on Every tree'-Je. ii. 21, The same is the righteous way pointed out to Israel, I had planted thee a noble vine,' &c. as returning from the north country, Je. iii. 12-.7, p. (39)-and to Judah, as desiring to be put among hedged it round about-He gave them ordinances the children, ver. 18, .9, p. ib.,when, amid com- to separate them from the surrounding heathen: mingled expressions of repentance, they will rejoice the middle wall of partition,' which is now⚫ broken in Jesus as the Way, ver. 21-.5. down,' Eph. ii. 14. NOTES. Mt. xxi. 32. In the way of righteousness. èv do dix. A Hebrew form of expression for he came to you in the practice of, i. e., practising righteousness;' and, by implication, leading others into the same course. was a That ye might believe. Intimating that there close connection between repentance and faith, and that their unrepentant state of mind prevented the reception of the great truth to which John bare witness, that Jesus is the Messiah, who hath full authority over the house of God; yea, 'all power... in heaven and on earth.' God is brought home to their consciences.-See on ch. xiii. 3, § 32, p. 243. ['Our Lord takes this parable from Is. v. 1. The design is to shew, first, how peculiarly God had favoured and protected the church which he had planted in Judæa (ver. 33)-see Ps. lxxx. 8-16; secondly, how shamefully the rulers of that church had rebelled against his authority, Mt. xxi. 34-.9; and thirdly, how severely he would judge them for their rebellion, ver. 40, .1. The Housholder is God; the vineyard is his church-see on xx. 1, § 76, p. 231; the husbandmen are his people the Jews, more particularly those who bore spiritual rule among them; his servants are the prophets whom he sent to remind them of his authority, and to demand from them the fruits of obedience, and who were, on several occasions, cruelly used by them; his son is the Lord Jesus Christ; the miserable destruction of the BE THOU MY STRONG HABITATION,-Psa. lxxi. 3. 33. Another parable. This is a customary method of teaching in the East. By this relation of a well-understood transaction, the more important instruction of convincing them of rebellion against 286] [VOL. II. THE STATUTES OF THE LORD ARE RIGHT, REJOICING THE HEART: THE COMMANDMENT OF THE LORD IS PURE, ENLIGHTENING THE EYES.-Psa. xix. 8. LET US LOOK UPON THE LORD'S MESSENGERS AS THOSE WHO ARE NOT ONLY SENT TO DO US GOOD, ... & let-it-out to-husbandmen, & 2 3 And at-the season dhe-sent to the SCRIPTURE ILLUSTRATIONS. Mt. xxi. 33. winepress-Rev. xiv. 19, 20, The great winepress of the wrath of God trodden without the city, and blood came out of the winepress, even unto the horse bridles, by the space of a thousand and six hundred furlongs.'-xix. 15, And he treadeth the winepress of the fierceness and wrath of Almighty God.'-Comp. Joel iii. 9-14, p. (29)—Of the wrath of God against sin, the Israelites were continually reminded by the blood of their sacrifices, Ex. xii. 13; xxiv. 8; He. ix. 18-22-Of the justice of God we are still more strongly reminded by the blood of Jesus; and for those that despise this, there remaineth but vengeance, when the Lord shall judge his people, x. 28-31. LUKE XX. 10. let-it-forth to-husbandmen, and went-into-a-far-country for-a-long time. And at the-season 10 he-sent a servant to the husbandmen, that they-should-give him of the fruit of-the vineyard: but the husbandmen the same idolatrous empire, ver. 18, .9-to be superseded by the kingdom of the LORD in his holy temple: let all the earth keep silence before him,' ver. 20. let it out to husbandmen-To the seed of Abraham was appointed the duty of instructing and blessing all nations, Ge. xxii. 17, .8, p. (1)-To this the Lord had regard, when he gave to the nations their different positions on the globe-De. xxxii. 9, 'For the LORD's portion is his people; Jacob is the lot of his inheritance.'-The Lord's purpose was in some measure accomplished, by the instruction ministered by the Christian Jews to the Gentiles, 1 Co. iii. 6-8ver. 9, For we are labourers together with God: ye are God's husbandry' [marg. tillage]-2 Ti. ii. 6, 7, built a tower-Is. xxi. 5-10, Watch in the watch-The husbandman that laboureth must be first partower,' &c.-Hab. ii. 1, 'I will stand upon my watch, taker of the fruits. Consider what I say; and the and set me upon the tower [Heb. fenced place], and Lord give thee understanding in all things.' will watch to see,' &c.-What was seen was to be went into a far country-After manifesting his own written plain for the reader to run therewith, ver. 2- Divine power, in giving Israel possession of the Prophecy was at length to serve its purpose, ver. 3- crowning land, which is the glory of all lands,' Eze. By the right use thereof, might be descried what xx. 6, the Lord left them in the use of means he had belongs to the life of faith, as distinguished from so abundantly provided, now they were to be without proud self-righteousness, ver. 4- the proud king- that constant direct visible interference he had manidoms of the world, the Babylonian, ver. 5-8-the fested, as bringing them out of Egypt, &c., ver. 7-26. Medo-Persian, ver. 9-11-the Grecian, in whose language the knowledge of the glory of the Lord was conveyed to man, ver. 12-4-the Roman, who was allowed to fulfil the prophecies, by violence upon the land and the city, ver. 15-7-and that other form of Lu. xx. 10. sent a servant-Je. vii. 25, I have even sent unto you all my servants the prophets,' the fruit-Mi. ii. 7, O thou that art named the house of Jacob, is the spirit of the LORD straitened? NOTES. wicked husbandmen is the destruction of the Jewish state, and the dreadful slaughter of the Jews by the Romans; the other husbandmen are the Gentiles, ver. 41, .3, who were to become God's church in the place of the Jews.'-Lonsdale and Hale.] Mt. xxi. 33. Hedged it, &c. By Divine ordinances, by Divine protection, by the fence of circumcision and the ceremonial law. A winepress. This is still dug in the ground in Persia, and lined with mason's work. That part of the winepress called by Mark, xii. 1, the winefat,' into which the juice of the grapes ran from the winepress above. The winepress may signify the altar. The altar flowed continually with the blood of the sacrifices, as the winepresses with the blood of the grape. A tower. In eastern countries at present these towers are often eighty feet high and thirty feet square. They were for the keepers who defended the vineyard from thieves and animals, especially from foxes, Ca. i. 6; ii. 15. The tower' is by some supposed to be the temple. And let it out to husbandmen. To such as work in vineyards and fields, and receive the profit of their labour. Here they represent the priests and elders, to whom the care of the people was committed. rendered, "let it out,"-understanding, however, the keepers of his vineyard in some measure to behave as went 31. When the time of the fruit, &c. "The time for gathering the fruits," as Mk. xi. 13. This, too, appears from the researches of Mr. Greswell, to have been the time commonly appropriated by landlords to receiving the rents. Indeed it must, if, as in the present case, the rent be supposed to have been paid in produce. By the servants are plainly meant, in the moral, the prophets.'-Bloomf. Receive the fruits. Alluding to the ancient custom of paying the rent of a farm in kind. The Boldon book, a survey of the bishopric of Durham in 1183, shews how much of the rents was paid in cows, sheep, pigs, fowls, eggs, &c., the remaining part being made [ἐξέδοτο for ἐξεμίσθωσε. “The word may here be up in manual labour. BUT DESIGNED TO CALL FORTH INTO MANIFESTATION THE PROPER FRUITS OF THE GOOD WORD OF GOD. I WILL PRAISE THE NAME OF GOD WITH A SONG, AND WILL MAGNIFY HIM WITH THANKSGIVING.-Psa. Ixix. 30. are these his doings? do not my words do good to him that walketh uprightly ?'-Am. v. 15, Hate the evil, and love the good, and establish judgment in the gate:'-Mt. iii. 8, § 7, p. 52, Bring forth therefore fruits meet for repentance:'-Ga. v. 22, .3, The fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance:'. Eph. v. 8-10, Walk as children of light: 9, (for the fruit of the Spirit is in all goodness and righteousness and truth;) 10, proving what is acceptable unto the Lord.' LUKE XX. 11-.3. beat him, and-sent-him-away empty. προσέθετο πεμψαι and they 11 shamefully, and-sent-him-away empty. And again he-sent a-third: 412 and they wounded him also, iand-cast-him-out.* 'Then said the lord of the 13 vineyard, What shall-I-do? I-will-send my beloved son:" common way of punishment, De. xiii. 9; xvii. 7; Jos. vii. 25; 2 Chr. xxiv. 20, .1; xxxvi. 16; Ne. ix. 26-Especially was this the case in times of popular tumult, and of sudden indignation among the people, Ac. vii. 58; xiv. 19. 5. beating and killing-The guilt of this Jesus charged home upon Jerusalem, Mt. xxiii. 37, § 85, P. 320-so Stephen, Ac. vii. 52, Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the Just One;'-And Paul describes the Jews, Lu. xx. 10. empty Ho. x. 1, Israel is an empty 1 Th. ii. 15, 6, as those who both killed the Lord vine [marg. a vine emptying the fruit which it Jesus, and their own prophets,.... forbidding us to giveth, he bringeth forth fruit unto himself:'-speak to the Gentiles that they might be saved, to Ephraim, though fruitful as compared with his fill up their sins alway: for the wrath is come upon brethren, was yet far from bringing forth fruit unto God, equal to his privileges, xiii. 15, .6-see the testimony with regard to Israel, 2 Ki. xvii. 7-23, p. (94). Mt. xxi. 36. other servants-Particular instances of the cruel usage of God's servants, the prophets, by the rulers of the Jews are recorded-see on ch. v. 12, §19, p. 122; and comp. xxiii. 37, § 85, p. 320; Lu. xiii. 33, .4, § 66, p. 179." Mk. xii. 4. cast stones-This was among the Jews a them to the uttermost.' Lu. xx. 13. my beloved son-Is. xlii. 1, 'Behold my soul delighteth; I have put my Spirit upon him:'servant, whom I uphold; mine elect, in whom my The sign of this was given at Jesus' baptism, accompanying the Father's declaration, Lu. iii. 22, $8 p. 59, Thou art my beloved Son; 'in thee I am well pleased.' And on the Holy Mount' this voice was again heard, 2 Pe. i. 17, .8. NOTES. as Hosea and Ainos to Israel, before the Assyrian captivity; he sent others, such as Isaiah and Jeremiah, to their brethren, the Jews, before their being carried to Babylon; and thereafter to the remnant of the Jews that were restored from thence, he sent prophets such as Haggai, Zechariah, Malachi. There is a little variation in the circumstances, as mentioned by Matthew, and by Mark and Luke; but the substance is the same. Mark and Luke are more particular, and state the order in which the servants were sent one after another. They all denote the dealing of the people of Israel towards the prophets. All these things had been done to the Lord's servants; He. xi. 37, They were stoned, they were asunder, were tempted, were slain with the sword: Lu. xx. 12. A third. The Lord sent prophets such being destitute, afflicted, tormented;' they wandered about in sheepskins and goatskins; PRACTICAL REFLECTIONS. Mt. xxl. 35. Beat one. Aipay signifies properly to flay or skin; but as words denoting great violence come at length, by the abuse of them, to bear a milder sense, it was at length used to signify beat severely. [36. More than the first. Or, more honourable. It is evident that a climax is intended by the historian, in representing the husbandmen as proceeding from evil to worse; and the climax is much better supported by making slovas relate to dignity, than by making it refer to number. He first sent some inferior servants; afterwards, the more respectable; last of all, his son. As the fulness of the time approached, each prophet more fully and clearly pointed out the coming of Christ.] the fruits of righteousness; and the danger of neglecting the call, is correspondent to the privilege of receiving it. The times of the prophets have generally been trying times.] [Mt. xxi. 35. Let not the servants of God be surprised should they meet with ill-usage from men: 288] sawn BLESSED ARE THE PEACEMAKERS:-Matt. v. 9. VOL. II. THIS ALSO SHALL PLEASE THE LORD BETTER THAN AN OX OR BULLOCK THAT HATH HORNS AND HOOFS. Psa. Ixix. 31 |