when understood in this way, that the words suit the description here given of John's manner of life. CAMPBELL'S Translation of the Gospels, note. No. 1166.-iii. 11. Whose shoes I am not worthy to bear.] The custom of loosing the sandals from off the feet of an Eastern worshipper was ancient and indispensable. It is also commonly observed in visits to great men. The sandals or slippers are pulled off at the door, and either left there, or given to a servant to bear. The person to bear them means an inferior domestic, or attendant upon a man of high rank, to take care of, and return them to him again. See Asiatic Researches, vol. i. p. 289. This was the work of servants among the Jews: and it was reckoned so servile, that it was thought too mean for a scholar or a disciple to do. The Jews say, "all services which a servant does for his master a disciple does for his master, except unloosing his shoes." John thought it was too great an honour for him to do that for Christ, which was thought too mean for a disciple to do for a wise man. GILL, in loc. No. 1167.-iii. 15. Thus it becometh us to fulfil all righteousness.] Previous both to anointing and clothing at the consecration of the Jewish high-priest, there was another ceremony, that of washing with water. This was common both to the high-priest and the other priests. Exod. xxix. 4. From hence some have explained these words of our Lord when he desired to be baptized by John; that being about to enter upon his priestly office, it became him to be baptized, or washed, according to the law, which he was subject to. JENNINGS's Jewish Ant. vol. i. p. 204. No. 1168. iv. 23. And Jesus went about all Galilee, teaching in their synagogues.] The scribes ordinarily taught in the synagogues: but it was not confined to them, as it appears that Christ did the same. It has been questioned by what right Christ and his apostles, who had no public character among the Jews, taught in their synagogues. In answer to this Dr. Lightfoot observes, that though this liberty was not allowed to any illiterate person or mechanic, but to the learned only; they granted it to prophets and workers of miracles; and such as set up for heads and leaders of new sects; in order that they might inform themselves of their dogmata, and not condemn them unheard and unknown. Under these characters Christ and his apostles were admitted to this privilege. JENNINGS's Jewish Ant. vol. ii. p. 54. No. 1169. v. 1. And when he was set, his disciples came to him.] Sitting was the proper posture of masters or teachers. The form in which the master and his "The disciples sat is thus described by Maimonides. master sits at the head or in the chief place, and the disciples before him in a circuit, like a crown; so that they all see the master, and hear his words. The master may not sit upon a seat, and the scholars upon the ground; but either all upon the earth, or upon seats. Indeed from the beginning, or formerly, the master used to sit, and the disciples to stand; but before the destruction of the second temple, all used to teach their disciples sitting." No. 1170.—v. 14. A city that is set on a hill cannot be hid.] "A few points towards the north of Mount Tabor stands that which they call the Mount of the Beatitudes, a small rising, from which our Saviour deliyered his sermon in Matt. v. vi. vii. Not far from this little hill is the city Saphet, supposed to be the antient May we not these words, Maundrell's Bethulia. It stands upon a very eminent and conspicuous mountain, and is seen far and near. suppose that Christ alludes to this city in a city that is set on a hill cannot be hid?" Journey from Aleppo, p. 115. No. 1171.-v. 18. One jot or one tittle.] It has been thought that this refers to one of those ducts, dashes, or corners of letters, which distinguish one letter from another, and nearly resemble each other. Other persons have apprehended that it refers to one of those little strokes in the tops of letters, which the Jews call crowns or spikes, in which they imagined great mysteries were contained. There were some persons among them who made it their business to search into the meaning of every letter, and of every one of these little horns or pricks that were upon the top of them. To this custom Christ is here supposed to refer. No, 1172. v. 35. Neither by Jerusalem.] It was common with the Jews both to swear and vow by Jerusalem. "As the altar, as the temple, as Jerusalem," are expressions frequently to be met with in their writings. In the Gemara it is, "He that says as Jerusalem does not say any thing, till he has made his vow concerning a thing which is offered up in Jerusalem." No. 1173.-v. 36. Neither shalt thou swear by thy head, because thou canst not make one hair white or black.} It was ordinary among the ancients to swear by the head, thus Virgil: Per caput hoc juro, per quod pater ante solebat. Æn. ix. 300. I swear by this head of mine, by which my father before me was wont to swear. So also Horace, reproaching Barinè, says, Sed tu simul obligasti Perfidum votis caput. B. ii. od. 8. 1. 5. But you, as soon as you have bound your perfidious head with vows. It may also be observed, that many used to swear by the ashes of their parents: we have the form of this oath in Propertius. Ossa tibi juro per matris, et ossa parentis; Si fallo, cinis, heu! sit mihi uterque gravis. See also Horace, b. ii. od. 8. 1. 9. B. ii. el. 20. Martial refers to this custom of swearing by the head: Per tua jurares sacra caputque tuum. Lib. ix. epig. 49. Homer likewise mentions the adjuring of another by O thou, that dost thy happy course prepare Thy name, thy lineage, and paternal land. This also was a common form of swearing among the Jews. "If any one be bound to his friend by an oath, and say to him, vow unto me by the life of thy head, R. Meir says he may retract it, but the wise men say he cannot." See also Juvenal, Sat. vi. 17. No. 1174. v. 47. If ye salute your brethren only, what do ye more than others?] "The manner of salutation among the wise men was this: he that salutes says, a good day to my lord; and he replies saying, a good and long day to my lord; always he that replies doubles the salutation." The persons they usually saluted were their relations or friends. They were not very free in saluting others, as strangers and Gentiles. GILL, in loc. No. 1175.-vi. 4. That thine alms may be in secret.] This seems to be an allusion to the secret-chamber, whither money was brought privately for the relief of the poor. "There were two chambers in the sanctuary, the one was the chamber of secrets, and the other the chamber of vessels; the chamber of secrets was that into which pious persons put in secret; and the poor children of good men were maintained out of it privately." The Jews say many things in favour of doing alms privately. They tell us that "R. Jannai seeing a certain man give a piece of money to a poor man publicly, said to him, it would have been better if thou hadst not given him any-thing, than to have given him in this manner." The giving of alms to the poor is mentioned by Christ before prayer to God, because it was usual to give alms before prayer. GILL, in loc. No. 1176.-vi. 16. For they disfigure their faces,] or "made them black," as the Arabic version renders it. This they did, that they might look so through fasting. Such persons were held in great esteem, and thought to be very religious. The Jews say, "whoever makes his face black on account of the law in this world, God will make his brightness to shine in the world to come." No. 1177.-vi. 29. Solomon in all his glory was not arrayed like one of these.] The royal robes which were put on the king of Judah at his coronation were very rich and splendid. This may certainly be gathered |
