1. Then was Jesus led up of the Spirit
into the wilderness to be tempted of the devil.
[He was led up by the Spirit into the
wilderness to be tempted, &c.] The war, proclaimed of old in Eden
between the serpent, and the seed of the serpent, and the seed of the
woman,
Genesis 3:15, now takes place; when that promised seed of the woman
comes forth into the field (being initiated by baptism, and anointed by
the Holy Ghost, unto the public office of his ministry) to fight with
that old serpent, and at last to bruise his head. And, since the devil
was always a most impudent spirit, now he takes upon him a more hardened
boldness than ever, even of waging war with him whom he knew to be the
Son of God, because from that ancient proclamation of this war he knew
well enough that he should bruise his heel.
The first scene or field of the combat
was the 'desert of Judea,' which Luke intimates, when he saith, that
"Jesus returned from Jordan, and that he was led by the Spirit into the
wilderness"; that is, from the same coast or region of Jordan in which
he had been baptized.
The time of his temptations was
from the middle of the month Tisri to the end of forty days; that is,
from the beginning of our month of October to the middle of November, or
thereabouts: so that he conflicted with cold, as well as want and Satan.
The manner of his temptations was
twofold. First, invisibly, as the devil is wont to tempt sinners; and
this for forty days: while the tempter endeavoured with all his industry
to throw in his suggestions, if possible, into the mind of Christ, as he
does to mortal men. Which when he could not compass, because he found
'nothing in him' in which such a temptation might fix itself,
John 14:30, he attempted another way, namely, by appearing to him in
a visible shape, and conversing with him, and that in the form of an
angel of light. Let the evangelists be compared. Mark saith, "he was
tempted forty days": so also doth Luke: but Matthew, that "the tempter
came to him after forty days"; that is, in a visible form.
The matter of his temptations was
very like the temptations of Eve. She fell by the "lust of the flesh,
the lust of the eye, and the pride of life": which are the heads of all
sins,
1 John 2:16.
By "the lust of the eyes": for "she saw
the fruit, that it was pleasant to the sight."
By "the lust of the flesh": she lusted
for it, because "it was desirable to be eaten."
By "the pride of life"; not contented
with the state of perfection wherein she was created, she affected a
higher; and she "took of the fruit, and did eat," that she might become
wiser by it.
The same tempter set upon our Saviour
with the same stratagems.
I. As Eve was deceived by mistaking his
person, supposing a good angel discoursed with her when it was a bad, so
the devil in like manner puts on the good angel here, clothed with light
and feigned glory.
II. He endeavours to ensnare Christ by
"the lust of the flesh"; "Command that these stones be made bread": by
"the lust of the eye"; "All these things will I give thee, and the glory
of them": by "the pride of life"; "'Throw thyself down,' and fly in the
air, and be held up by angels."
5. Then the devil taketh him up into
the holy city, and setteth him on a pinnacle of the temple.
[Upon the pinnacle of the Temple.]
Whether he placed him upon the Temple itself, or upon some building
within the holy circuit, it is in vain to seek, because it cannot be
found. If it were upon the Temple itself, I should reflect upon the top
of the porch of the Temple: if upon some other building, I should
reflect upon the royal gallery. The priests were wont sometimes
to go up to the top of the Temple, stairs being made for this purpose,
and described in the Talmudic book entitled Middoth; and they are said
to have ascended hither, "When fire was first put to the Temple, and to
have thrown up the keys of the chambers of the Temple towards heaven,
with these words; 'O thou eternal Lord, because we are not worthy to
keep these keys, to thee they are delivered.' And there came, as it
were, the form of a hand out of heaven, and took them from them: and
they leaped down, and fell into the fire."
Above all other parts of the Temple the
porch of the Temple, yea, the whole space before it, may
not unfitly be called the wing of the Temple, because, like
wings, it extended itself in breadth on each side, far beyond the
breadth of the Temple: which we take notice of elsewhere.
If, therefore, the devil had placed
Christ in the very precipice of this part of the Temple, he may well be
said to have placed him upon the wing of the Temple, both because
this part was like a wing to the Temple itself, and that that precipice
was the wing of this part.
But if you suppose him placed upon
the royal gallery, look upon it thus painted out by Josephus: "On
the south part [of the court of the Gentiles] was the king's gallery,
that deserves to be mentioned among the most magnificent things under
the sun: for upon a huge depth of a valley, scarcely to be fathomed by
the eye of him that stands above, Herod erected a gallery of a vast
height; from the top of which if any looked down, he would grow
dizzy, his eyes not being able to reach to so vast a depth."
8. Again, the devil taketh him up
into an exceeding high mountain, and showeth him all the kingdoms of the
world, and the glory of them;
[Showed him all the kingdoms of the
world, &c.] That is, Rome with her empire and state. For, 1. That
empire is called all the world, (which word Luke useth in this
story), both in sacred and profane writers. 2. At this time all cities
were of little account in comparison of Rome, nor did any part of the
earth bear any vogue without that empire. 3. Rome was 'the seat of
Satan,'
Revelation 13:2; and he granted to the beast of that city both it
and the dominion. 4. This therefore seems to be that whereby he attempts
to ensnare our Saviour in this object, namely, that he promiseth to give
him the pomp and power of Caesar, and to deliver into his hand the
highest empire of the world, that is, the Roman. This, antichrist
afterward obtained.
13. And leaving Nazareth, he came and
dwelt in Capernaum, which is upon the sea coast, in the borders of
Zabulon and Nephthalim:
[And, leaving Nazareth, he came and
dwelt at Capernaum.] Why he left Nazareth after he had passed six or
seven-and-twenty years there, the reason appears,
Luke 4:28, &c. We do not read that he returned thither again; and
so, unhappy Nazareth, thou perishest by thine own folly and
perverseness. Whether his father Joseph had any inheritance at
Capernaum, which he possessed as his heir, or rather dwelt there in some
hired house, we dispute not. This is certainly called his city,
Matthew 9:1, &c.; and here, as a citizen, he paid the half-shekel,
Matthew 17:24. Where it is worthy marking what is said by the Jews:
How long does a man dwell in some city before he be as one of the
citizens? Twelve months. The same is recited again elsewhere. The
Jerusalem Gemara thus explains it; "If he tarry in the city thirty days,
he becomes as one of the citizens in respect of the alms-chest; if six
months, he becomes a citizen in respect of clothing; if twelve months,
in respect of tributes and taxes." The Babylonian adds, "if nine months,
in respect of burial." That is, if any abide in a city thirty days, they
require of him alms for the poor; if six months, he is bound, with the
other citizens, to clothe the poor; if nine months, to bury the dead
poor; if twelve months, he is bound to undergo all other taxes with the
rest of the citizens.
15. The land of Zabulon, and the land
of Nephthalim, by the way of the sea, beyond Jordan, Galilee of
the Gentiles;
[The land of Zabulon, and the land of
Nephthali.] It is needful that the words of Isaiah be considered,
whence these words are taken. He had been discoursing, in the eighth
chapter towards the end, concerning the straits and miseries that
compassed the transgressors of the law and the testimony. "To the law
and to the testimony," &c., verse 20. "But if a man transgress against
it [that is, the law and the testimony], it will redound
to his hardship, and he shall suffer hunger," &c., verse 21. "And he
shall look to the earth, and behold trouble and darkness, dimness of
anguish, and he shall be driven to darkness," verse 22. And then it
follows, chapter 9:1, "For the dimness shall not be like to that wherein
it was ill with him, at what time the former [afflicter] lightly touched
the land of Zabulon, and the land of Nephthali, and the latter
grievously afflicted," &c. "That people who sat in darkness, saw a great
light," &c.
That which the prophet means here is
this: 1. That the contemners of Emanuel and his testimony, that is, the
gospel, should undergo far greater calamities than those places had
undergone, either under their first conqueror Ben-hadad, or under the
second, the king of Assyria. For those places saw light at last restored
to them, when the Messias preached the gospel there: but the contemners
of the gospel are driven into eternal darkness. 2. He foretells the
morning of liberty, and of evangelical light, to arise there, where the
first darkness and the calamities of their captivity had arisen. St.
Matthew citing these words, that he might show the prophecy to be
fulfilled, of that light that should arise there, omits those words
which speak of their former misery, that is, the first clause of the
verse; and produceth those words only, and that very fitly too, which
make to his purpose, and which aim directly thither by the prophet's
intention. The prophet Hosea affords us an instance of curtailing a
sentence after that manner, chapter 1:11, 2:1; when he proclaims Israel
and Judah miserable, he calls them 'Lo-Ammi,' and 'Lo-Ruchamah'; when
happy, 'Ammi,' and 'Ruchamah.'
[Beyond Jordan.] Not by
Jordan, but beyond Jordan. For the latter afflicter, the king of
Assyria, had carried away that country also into banishment and bonds,
1 Chronicles 5:26. Here is an ellipsis of the conjunction and.
18. And Jesus, walking by the sea of
Galilee, saw two brethren, Simon called Peter, and Andrew his brother,
casting a net into the sea: for they were fishers.
[Casting a net into the sea.]
Fishing in the sea of Tiberias, in Talmudic speech. There the
fathers of the traditions dream that Joshua the son of Nun gave ten laws
to the Israelites concerning having some things in common, as lawful,
and to be allowed of: Our Rabbins have a tradition that Joshua
ordained ten conditions: That cattle graze in common in woody places.
And that a man gather wood in common in his neighbour's field, &c.
Among others, And that any, in common, spread his nets for fishing in
the sea of Tiberias. But yet under this caution, That none set up
a wall, which may be any stop to ships. The Gloss is, "It is the
manner of fishermen to fasten stakes in the water, and to make fences of
canes or reeds, in which the fish may be taken: but this is not
permitted, because it is an impediment to the ships." However therefore
the sea of Tiberias belonged to the tribe of Nephthali, yet it was free
for any Israelite to fish in it, so it were under the condition
mentioned.
19. And he saith unto them, Follow
me, and I will make you fishers of men.
[Fishers of men.] This phrase is
something agreeable with that of Maimonides upon the Talmud, A fisher
of the law.
21. And going on from thence, he saw
other two brethren, James the son of Zebedee, and John his
brother, in a ship with Zebedee their father, mending their nets; and he
called them.
[James the son of Zebedee.] We
meet with a certain Rabbin of this very same name, R. Jacob the son
of Zabdi.
23. And Jesus went about all Galilee,
teaching in their synagogues, and preaching the gospel of the kingdom,
and healing all manner of sickness and all manner of disease among the
people.
[Teaching in their synagogues.]
Since we meet with very frequent mention of synagogues every where in
the books of the Gospel, it may be needful to know something more
clearly what the customs and institutions of the synagogues were, for
the better understanding very many things which have some reference
thereunto in the New Testament; let us here despatch the history of them
as briefly as we may, now when the mention of synagogues first occurs.
Of the Synagogues.
I. A synagogue was not formed anywhere
but where there were ten learned men professedly students of the law. 1.
Let that of the Talmud be observed. "What is a great city? That in
which were ten men of leisure. If there be less than this number,
behold, it is a village." 2. Observe that of Maimonides; "Wheresoever
there be ten of Israel, there a house must needs be built, to which they
may resort to prayers in the time of prayer, and this house is called a
synagogue." Not that any ten of Israel made a synagogue; but wheresoever
were ten learned men, and studious of the law, these were called
Batlanin, men of leisure; "who were not to be esteemed for lazy and
idle persons, but such who," not being encumbered with worldly things, "were
at leisure only to take care of the affairs of the synagogues, and
to give themselves to the study of the law."
The reason of the number of ten, though
lean and empty enough, is given in the Talmud: and it is this; A
congregation consists of ten: which they prove hence, because it is
said, "How long shall I bear with this evil congregation, &c. (Num
14:27). Take away Joshua and Caleb, and there remain only ten";
namely, of the spies of the land.
II. Of these ten men:
1. Three bear the magistracy, and were
called The bench of three: whose office it was to decide the
differences arising between the members of the synagogue, and to take
care about other matters of the synagogue. These judged concerning
money-matters, thefts, losses, restitutions, ravishing a virgin, of a
man enticing a virgin, of the admission of proselytes, laying on of
hands, and divers other things, of which see the tract Sanhedrim.
These were properly, and with good reason, called rulers of the
synagogue, because on them laid the chief care of things, and the
chief power.
2. Besides these there was 'the public
minister of the synagogue,' who prayed publicly, and took care about the
reading of the law, and sometimes preached, if there were not some other
to discharge this office. This person was called the angel of the
church, and the Chazan or bishop of the congregation.
The Aruch gives the reason of the name: "The Chazan (saith he) is
the angel of the church (or the public minister), and the
Targum renders...[it as] one that oversees; for it is incumbent on
him to oversee how the reader reads, and whom he may call out to
read in the law." The public minister of the synagogue himself read not
the law publicly; but, every sabbath, he called out seven of the
synagogue (on other days, fewer) whom he judged fit to read. He stood by
him that read, with great care observing that he read nothing either
falsely or improperly; and calling him back and correcting him if he had
failed in any thing...Certainly the signification of the word bishop,
and angel of the church, had been determined with less noise, if
recourse had been made to the proper fountains, and men had not vainly
disputed about the signification of words, taken I know not whence. The
service and worship of the Temple being abolished, as being ceremonial,
God transplanted the worship and public adoration of God used in the
synagogues, which was moral, into the Christian church; to wit, the
public ministry, public prayers, reading God's word, and preaching, &c.
Hence the names of the ministers of the Gospel were the very same,
the angel of the church, and the bishop; which belonged to
the ministers in the synagogues.
3. There were also three deacons, or
almoners, on whom was the care of the poor; and these were called
Parnasin, or Pastors. And these seven perhaps were reputed
the seven good men of the city; of whom there is frequent
remembrance in the Talmudists.
Of these Parnasin we shall only
produce these things. There were two, who demanded alms of the townsmen;
and they were called, the two collectors of alms. To whom was added a
third to distribute it.
"R. Chelbo in the name of R. Ba Bar
Zabda saith, They do not make fewer than three Parnasin. For I
see the judgments about many matters to be managed by three: therefore
much more these which concern life. R. Josi in the name of R. Jochanan
saith, They do not make two brethren Parnasin. R. Josi went to
Cephar, intending there to set Parnasin over them, but they
received him not. He went away, after he had said these words before
them, Ben Bebai was only set over the threaded [linen of the lamps], and
yet he was reckoned worthy to be numbered with the eminent men of that
age. Ye who are set over the lives of men, how much more are ye so! R.
Chaggai, when he appointed the Parnasin, argued to them out of
the law, all dominion that is given is given from the law. By me kings
reign. R. Chaiia Bar Ba set rulers, over them, that is, he
appointed Parnasin. R. Lazar was a Parnas."
This perhaps holds out a light to those
words of the apostle,
1 Timothy 3:13, "They that have performed the office of a deacon
well have obtained to themselves a good degree": that is, being faithful
in their care and provision for the poor, as to their corporal life,
they may well be probationers for the care of souls. For when those
Parnasin, as also all the ten, were learned and studious, they might
with good reason be preferred from the care of bodies to that of souls.
The apostles' deacons are to be reckoned also of the same learned and
studious rank. And now let us turn our eyes a little from the synagogues
to Christian churches, in the history of the New Testament. When the
Romans permitted the Jewish synagogues to use their own laws and proper
government, why, I pray, should there not be the same toleration allowed
to the apostolical churches? The Roman censure had as yet made no
difference between the Judaizing synagogues of the Jews, and the
Christian synagogues or churches of Jews; nor did it permit them to live
after their own laws, and forbid these. I am not, therefore, afraid to
assert, that the churches of that first age were wanting to themselves,
if they took not up the same liberty of government as the Romans allowed
the Jewish synagogues to use. And I do not think that was said by the
apostle,
1 Corinthians 6:2, 3, &c. without this foundation. Therefore, this
power of their own government being allowed them, if so be they were
minded to enjoy what they might, how easily may those words of the
apostle be understood, which have so racked learned men (shall I say?),
or which have been so racked by them,
1 Timothy 5:17: "Let the elders that rule well," &c.
4. We may reckon the eighth man of these
ten to be the interpreter in the synagogue; who, being skilled in
the tongues, and standing by him that read in the law, rendered in the
mother-tongue, verse by verse, those things that were read out of the
Hebrew text. The duty of this interpreter, and the rules of his duty,
you may read at large in the Talmud.
The use of such an interpreter, they
think, was drawn down to them from the times of Ezra, and not without
good reason. "And they read in the book of the law: that was the
text. Explaining: that was the Targum. And added the meaning: they
are the accents: and they understood the text: that was the Masoreth."
See
Nehemiah 8:8; see also Buxtorf's Tiberias, chapter 8.
5. We do not readily known whom to name
for the ninth and tenth of this last three. Let us suppose them to be
the master of the divinity-school, and his interpreter: of
whom we shall have a fuller occasion of inquiry. And thus much
concerning the head of the synagogue, that learned Decemvirate, which
was also the representative body of the synagogue.
III. The days wherein they met together
in the synagogue were the sabbath, and the second day and the fifth of
every week. Of the sabbath there is no question. They refer the
appointment of the second and fifth days to Ezra. "Ezra (say they)
decreed ten decrees. He appointed the public reading of the law in the
second and fifth days of the week. Also on the sabbath at the time of
the sacrifice. He appointed washing to those that had the gonorrhea. He
appointed the session of the judges in cities on the second and fifth
days of the week," &c. Hence, perhaps, it will appear in what sense that
is to be understood,
Acts 13:42. "The Gentiles besought that these words might be
preached to them the next sabbath, or the sabbath between";
that is, on the days of that intervening week, wherein they met together
in the synagogue.
IV. Synagogues were anciently builded in
fields. "To the evening recital of the phylacteries are to be added two
prayers going before, and two following after." Where the Gloss thus;
"The Rabbins instituted that prayer that they might retain their
colleagues in the synagogue. And this certainly respected their
synagogues at that time; because they were situated in the fields, where
they might be in danger." And so Rabbenu Asher upon the same tract;
"Anciently their synagogues were in fields: therefore they were afraid
to tarry there, until the evening prayers were ended. It was therefore
appointed that they should recite some verses, in which a short sum of
all the eighteen prayers had been compacted"...
But the following times brought back
their synagogues for the most part into the cities; and provision was
made by sharp canons, that a synagogue should be built in the highest
place of the city, and that no house should be built higher than it.
V. The like provision was made, that
every one at the stated times of prayer should frequent the synagogue.
"God does not refuse the prayers, although sinners are mingled there.
Therefore it is necessary that a man associate himself with the
congregation, and that he pray not alone when an opportunity is given of
praying with the congregation. Let every one therefore come morning and
evening to the synagogue." And "It is forbidden to pass by the synagogue
in the time of prayer, unless a man carry some burden upon his back: or
unless there be more synagogues in the same city; for then it may be
judged that he goes to another; or unless there be two doors in the
synagogue; for it may be judged that he passed by one to go in at
another. But if he carry his phylacteries upon his head, then it is
allowed him to pass by, because they bear him witness that he is not
unmindful of the law." These things are taken out of the Babylonian
Talmud: where these are also added: "The holy blessed one saith,
Whosoever employeth himself in the study of the law, and in the
returning of mercy, and whosoever prays with the synagogue, I account
concerning him, as if he redeemed me and my sons from the nations of the
world. And whosoever prays not with the synagogue is called an 'ill
neighbour,' as it is said, 'Thus saith the Lord of all my evil
neighbours,'" &c.
Jeremiah 12:14.
VI. When they were met together in the
synagogue on the sabbath-day (for this being observed, there is no need
to speak any thing of the other days), the service being begun, the
minister of the church calls out seven, whomsoever he pleases to call
out, to read the law in their order. First, a priest, then a Levite, if
they were present; and after these five Israelites. Hence it is, O young
student in Hebrew learning, that in some editions of the Hebrew Bible
you see marked in the margin of the Pentateuch, 1. The priest. 2.
The Levite. 3. The third. 4. The fourth. 5. The
fifth. 6. The sixth. 7. The seventh:--denoting by
these words the order of the readers, and measuring out hereby the
portion read by each one. Thus, I suppose, Christ was called out by
the angel of the church of Nazareth,
Luke 4:16, and reading according to the custom as a member of that
synagogue.
There is no need to mention that prayers
were made publicly by the angel of the church for the whole
congregation, and that the congregation answered Amen to every
prayer: and it would be too much particularly to enumerate what those
prayers were, and to recite them. It is known enough to all that
prayers, and reading of the law and the prophets, was the chief business
in the synagogue, and that both were under the care of the angel of
the synagogue.
I. There seemed to have been catechizing
of boys in the synagogue. Consider what that means, "What is the
privilege of women? This, that their sons read in the synagogue. That
their husbands recite in the school of the doctors." Where the Gloss
thus, "The boys that were scholars were wont to be instructed [or to
learn] before their master in the synagogue."
II. The Targumist, or
Interpreter, who stood by him that read in the law, and rendered
what was read out of the Hebrew original into the
mother-tongue,--sometimes used a liberty of enlarging himself in
paraphrase. Examples of this we meet with in the Talmud, and also in the
Chaldee paraphrast himself.
III. Observe that of the Glosser,
Women and the common people were wont to meet together to hear the
exposition or the sermon. But of what place is this better to be
understood than of the synagogue? That especially being well weighed
which immediately followeth, And they had need of expounders [or
preachers] to affect their hearts: which is not much unlike that
which is said
Acts 13:13, If ye have any word of exhortation for the people,
say on.
IV. Service being done in the synagogue,
they went to dinner. And after dinner to the school, or the
church, or a lecture of divinity; call it by what name you
will. It is called also not seldom by the Talmudists The synagogue.
In this sense, it may be, is upper synagogue to be taken,
mentioned in the Talmud; if it be not to be taken of the Sanhedrim. In
this place a doctor read to his auditors some traditional matter, and
expounded it. In the Beth Midrash they taught traditions, and their
exposition.
There are three things to be taken
notice of concerning the rites used in this place.
1. He that read to the auditors spake
not out with an audible voice, but muttered it with a small whisper in
somebody's ear; and he pronounced it aloud to all the people. So that
here the doctor had his interpreter in this sense, as well as the reader
of the law his in the synagogue. "Rabh went to the place of R. Shilla,
and there was no interpreter to stand by R. Shilla; Rabh
therefore stood by him." Where the Gloss hath these words, "He had no
speaker, that is, he had no interpreter present, who stood
before the doctor when he was reading the lecture. And the doctor
whispered him in the ear in Hebrew, and he rendered it in the
mother-tongue to the people." Hither that of our Saviour hath respect,
Matthew 10:27; "What ye hear in the ear, that preach ye upon the
house-tops." Consult the same place.
2. It was customary in this place, and
in these exercises, to propound questions. In that remarkable story of
removing Rabban Gamaliel of Jafne from his presidentship, which we meet
with in divers places of both Talmuds: when they met together in the
Beth Midrash, "The questioner stood forth and asked, The evening
prayer, is it observed by way of duty, or of free will?" And after a few
lines, the mention of an interpreter occurs: "The whole multitude
murmured against it, and said to Hotspith the interpreter, 'Hold your
peace'; and he held his peace," &c.
3. While the interpreter preached from
the mouth of the doctor, the people sat upon the earth. "Let not a judge
go upon the heads of the holy people." The Gloss is, "While the
interpreter preached the synagogue [or the whole congregation]
sat on the ground: and whosoever walked through the middle of them to
take his place, seemed as if he walked upon their heads."
One may safely be of opinion that the
word synagogue, was used sometimes in the New Testament in this
sense; and that Christ sometimes preached in these divinity-schools, as
well as in the synagogues.
But by what right was Christ permitted
by the rulers of the synagogue to preach, being the son of a carpenter,
and of no learned education? Was it allowed any illiterate person, or
mechanic, to preach in the synagogues, if he had the confidence himself
to it? By no means. For it was permitted to none to teach there but
those that were learned. But there were two things especially that gave
Christ admission to preach in every synagogue; namely, the fame of his
miracles, and that he gave out himself the head of a religious sect. For
however the religion of Christ and his disciples was both scorned and
hated by the scribes and Pharisees, yet they accounted them among the
religious in the same sense as they did the Sadducees; that is,
distinguished from the common people, or the seculars, who
took little care of religion. When, therefore, Christ was reckoned among
the religious, and grew so famous by the rumour of his miracles, and the
shining rays of his doctrine, no wonder if he raised among the people an
earnest desire of hearing him, and obtained among the governors of the
synagogues a liberty of preaching.
For more info on synagogues, see
"Sketches of Jewish Social Life," chapters 16.
Synagogues: their Origin, Structure, and Outward Arrangements and
17.
The Worship of the Synagogue by Alfred Edersheim.
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