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arned herself back, and saw Jesus standing, nd knew not that it was Jesus.
15 Jesus saith unto her, Woman, why eepest thou? whom seekest thou? She, suposing him to be the gardener, saith unto im, Sir, if thou have borne him hence, tell e where thou hast laid him, and I will ake him away.
16 Jesus saith unto her, Mary. She turned erself, and saith unto him, Rabboni; which to say, Master.
17 Jesus saith unto her, Touch me not; r I am not yet ascended to my Father: it go to my brethren, and say unto them, ascend unto my Father, and your Father; d to my God, and your God.
18 Mary Magdalene came and told the ciples that she had seen the Lord, and it he had spoken these things unto her. 19¶Then the same day at evening, ng the first day of the week, when the ors were shut where the disciples were embled for fear of the Jews, came Jesus 1 stood in the midst, and saith unto them, ace be unto you.
20 And when he had so said, he shewed to them his hands and his side. Then e the disciples glad, when they saw the - rd.
21 Then said Jesus to them again, Peace unto you as my Father hath sent me, on so send I
2 And when he had said this, he breathed them, and saith unto them, Receive ye Holy Ghost:
23 'Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained.
24 But Thomas, one of the twelve. called Didymus, was not with them when Jesus came.
3 Mark 16. 14.
rse 15. "Supposing him to be the gardener.”—“ Knæougòs is by the best commentators explained inspector villæ, the ing man, bailiff."— Bloomfield.
31 But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.
5 Chap. 21. 25.
Sir."-Kugu." This is probably a title of honour, but often employed, like the Dominus of the Romans, and our as an appellation of common civility, shown even to inferior persons, and sometimes used as a form of compellawhen we know not the name of the person we are addressing."-Bloomfield.
Matt. 18. 18.
"When the doors were shut.”—The circumstance that the doors were shut, or barred, is evidently mentioned to ate that there was something extraordinary in our Lord's manner of entrance. The common opinion that he trated through the door, or rather, that he appeared among the disciples without the door having been unbarred, without any visible mode of entrance, is attended with some serious difficulties-particularly as, throughout the els, we never find him exerting more power than was necessary to accomplish the particular purpose he had in Now, that the doors, although barred, were no obstacle to him, but flew open at his approach, is an alternative h seems to offer a more simple and obvious demonstration of his power, while it appears to agree better with the lation that the doors were barred, and is not unsupported by such parallel examples (Acts v. 19; xii. 4—10) as that this would probably have been the mode of ingress preferred under such circumstances.
"Thomas...called Didymus."―The first is this apostle's Hebrew name, and the other a Greek name of the same ication-both meaning, a twin. We believe that we have mentioned on a former occasion, that it was common gh, among the Jews of this age, to have two names-one their native name, by which they were known among own countrymen, and the other a Greek name which they used among strangers. The Greeks and Romans seem ve found it a great trial of their vocal organs to pronounce Hebrew names; and this may be one reason why they 4 those Jews with whom they were acquainted by other names; or rather perhaps, why such Jews assumed other s, that they might move the more easily in society by bearing common and intelligible names. The Jerusalem ud (Gittin,' fol. 43. 2; 45. 3) indeed states that not only did the Jews go by one name in the land of Israel and other in Gentile countries, but that they passed by their Hebrew name in Judea, and by their Gentile one in ee, which contained a large mixture of Greek and Syrian population. It seems then that the natives of Judæa er used but their Hebrew name, unless when they went abroad among the Heathen: that the Jews of Galilee, as
well as those who were born in heathen lands, had always two names-a formal Jewish name, which they used as occasion required, and a popular Gentile name by which they were more commonly known and mentioned. Many examples of these double names occur in the New Testament, and in all cases we find that one of these names is Jewish and the other Gentile.
5 Then Jesus saith unto them, 'Children, | He saith unto him, Yea, Lord; thou knowhave ye any meat? They answered him, No.
est that I love thee. He saith unto him, Feed my sheep.
6 And he said unto them, Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes.
17 He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep.
18 Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not.
19 This spake he, signifying by what death he should glorify God. And when he had spoken this, he saith unto him, Follow
7 Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt his fisher's coat unto him, (for he was naked,) and did cast himself into the
8 And the other disciples came in a little ship; (for they were not far from land, but as it were two hundred cubits,) dragging the net with fishes.
9 As soon then as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread.
24 This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true.
15 So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love He saith unto him, Feed my lambs. 16 He saith to him again the second time, Simon, son of Jonas, lovest thou me? Chap. 13. 23, and 20. 2. * Chap. 20. 30.
1 Or, Sirs.
Verse 7. "He girt his fisher's coat unto him, (for he was naked)." We are here probably to understand that he was naked only in the frequent Scriptural sense, of being without the outer garment, or of having part of the person uncovered. The outer garment in the present instance was the "fisher's coat," which Peter put on before he leaped into the water. His doing this seems to imply that he did not swim but wade to the shore, when impatient of the delay which the bringing to of the boat would occasion. If the depth of the water. at two hundred cubits from the shore, had been such as required him to swim, he would scarcely have encumbered himself with his fisher's coat.
25 And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen.
19. “Signifying by what death he should glorify God.”—The death here predicted to Peter, expressed by the stretching forth of his hands and his being bound by cords, is evidently that of crucifixion, and appears in that sense to have been understood by the apostles. Accordingly, ecclesiastical history testifies that Peter suffered martyrdom, by crucifixion, at Rome, in the reign of the emperor Nero-probably in the year 65. It is added that this death, and the tortures connected with it, were endured by the venerable apostle with marvellous patience and fortitude; and that, deeming himself unworthy to die in precisely the same manner and posture as his Lord, he asked and obtained permission to be crucified with the head downward—a posture which could not fail greatly to aggravate the tortures of the cross.
25. "I suppose that even the world itself could not contain the books that should be written."-This is a very strong but significant hyperbole to express the numerous acts of Christ, of which it would seem that only a small proportion have been recorded. Such hyperboles, similarly designed to convey a large meaning, are very common among the old
Jewish writers, and were not unknown to the poets and orators of Greece and Rome. With the former it is very usual to say, that if such and such things were done, the world would not be able to bear them. The following form of expression, sometimes slightly varied, is rather common to express something extensive:-"If all the seas were ink, and all the reeds pens, and the whole heaven and earth parchment, and all the sons of men scribes, they would not suffice to write all the lessons which such a person composed," or "all the wisdom which such another person possessed"or "all the law which another person learned."
Bishop Pearce has adduced several instances of equally strong hyperbole, from sacred and profane writers. One from the Apocrypha is remarkable: the author of Ecclesiasticus, speaking of Solomon's wisdom, says, "Thy soul covered the whole earth, and thou filledst it with parables." A singular instance also occurs in Homer, who makes Eneas say to Achilles:
"Reproach is cheap: with ease we might discharge
An hundred oars should sink beneath the load."-CowPER.
Dr. Bloomfield, among other citations, gives a remarkably similar hyperbole from Euripides:-oid äras är sigaris Díos reapóvros Tas Beórar àpagrías itagxious, "If Jupiter wrote down the sins of mortals, the whole heaven would not have space to contain them." The same writer concludes his various illustrations with the affecting hyperbole used by the unhappy Mary Queen of Scots :-"An ocean of tears would not suffice to bewail the miseries of man."
1 Christ, preparing his apostles to the beholding of his ascension, gathereth them together into the mount Olivet, commandeth them to expect in Jerusalem the sending down of the Holy Ghost, promiseth after few days to send it: by virtue whereof they should be witnesses unto him, even to the utmost parts of the earth. 9 After his ascension they are warned by two angels to depart, and to set their minds upon his second coming 12 They accordingly return, and, giving themselves to prayer, choose Matthias apostle in the place of Judus.
ther, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel?
7 And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power.
8 'But ye shall receive 'power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judæa, and in Samaria, and unto the uttermost part of the earth.
9 And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight.
10 And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel;
11 Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.
12 Then returned they unto Jerusalem from the mount called Olivet, which is from Jerusalem a sabbath day's journey.
13 And when they were come in, they went up into an upper room, where abode both Peter, and James, and John, and Andrew, Philip, and Thomas, Bartholomew, and Matthew, James the son of Alphæus, and Simon Zelotes, and Judas the brother of James.
Matt. 3. 11. 4