people they sat down. See Matt. xxiii. 2. Thus we find our Lord sitting down in the synagogue to preach, after he had read the passage in the prophet which he made the subject of his discourse. The custom of preaching from a text of scripture, which now prevails throughout all the christian churches, seems to have derived its origin from the authority of this example. Macknight's Harmony, vol. i. p. 122.

No. 1256.-vi. 1. The second sabbath after the first.] The explanation of this phrase has given commentators not a little trouble. Some allege that there were two sabbaths in the year, each of them called the first, in respect to the two different beginnings of the year, the civil and the sacred. Grotius, whose opinion is followed by Hammond, conceives that when any of the solemn yearly feasts fell on the sabbath-day, that sabbath had a special respect paid to it, and was called μɛya or σaßβατον πρώτον. Now of these first sabbaths there were three in the year, at the passover, at pentecost, and at the feast of tabernacles. The first of them, that is, when the first day of the feast of passover fell on the sabbath-day, was called πρωτοπρωτον σαββατον, or the first prime sabbath. The second, that is, when the day of pentecost fell on the sabbath, was called dEUTEPOTPWTOV, which he apprehends was the sabbath here intended.

No. 1257.-vi. 38. Good measure pressed down, and shaken together, and running over.] The allusion here is to dry measure among the Jews; which though right and full, here called good measure, they thrust and pressed to make it hold more; and shook it also for the same purpose, and then heaped it up as much as they could till it fell over. Of all these methods used in measuring we have frequent instances in the Jewish writings: some of them are cited by GILL, in loc.

No. 1258.-vii. 12. Behold, there was a dead man carried out, the only son of his mother;—and much people of the city was with her.] The Jews had different ways of carrying their dead to the grave. A child under a month old was carried out in the bosom of a person: if a full month, in.a little coffin which they carried in their arms; one of a twelvemonth old was carried in a little coffin on the shoulder: and one of three years old on a bier or bed: in this manner was this corpse carried out. According to the age of persons was the company that attended them to the grave. If it were

an infant not a month old, it was buried by one woman and two men ; but not by one man and two women. If a month old, by men and women: and whoever was carried out on a bier or bed, many mourned for him. Persons well known were accompanied by great numbers of people. It was looked upon as an act of kindness and mercy to follow a corpse to the grave: and, what must have tended to increase the number of persons who attended at such a time, it was forbidden to do any work at the time a dead man was buried, even one of the common people. GILL, in loc.

No. 1259.-vii. 38. And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head.] Polybius tells us, (in his ninth book,) that when Hannibal drew near to Rome, the Roman ladies went to the temples to supplicate the gods, washing the floors of them with their hair; which, he adds, it was their custom upon such occasions to do.

No. 1260.-vii. 38. And kissed his feet.] This was no unusual practice with the Jews. "R. Jonathan and R. Jannai were sitting together; there came a certain

man, and kissed the feet of R. Jonathan." This custom was also used by the Greeks and Romans among their civilities and in their salutations. See Aristoph. in Vesp. p. 473.

No. 1261. vii. 40. And he saith, master, say on.] This was a way of speaking in use with the Jews, giving leave to proceed in a discourse; and as Christ was now a guest in this man's house, he asks leave of him, and he grants it. We read of R. Simeon ben Gamaliel, that he said to R. Ishmael ben Elishah. "Is it thy pleasure that I should say before thee one thing? he said unto him, say on." GILL, in loc.

No. 1262.x. 4. And salute no man by the way.] The object of this instruction was to prevent their being hindered by unnecessary delay in their journey. It was not designed to prevent the usual and proper civilities which were practised amongst the people, but to avoid the impediments occasioned by form and ceremony: and this was the more necessary, since it was a maxim with the Jews, prevent every man with a salutation. How persons might thus be prevented and hindered will clearly appear in the following extract. "The more noble and educated the man, the oftener did he repeat his questions. A well dressed young man attracted my particular attention, as an adept in the perseverance and redundancy of salutation. Accosting an Arab of Augila, he gave him his hand, and detained him & considerable time with his civilities: when the Arab being obliged to advance with greater speed to come up again with his companions, the youth of Fezzan thought he should appear deficient in good manners if he quitted him so soon. For near half a mile he kept running by his horse, whilst all his conversation was, how dost

thou fare? well, how art thou thyself? praised be God thou art arrived in peace? God grant thee peace? how dost thou do? &c."

HORNEMAN's Travels in Africa, p. 53.

No. 1263.-X. 4. And salute no man by the way.] Dr. Lightfoot, from the rabbis, observes, that it was the custom of the Jews during the days of their mourning not to salute any one. He conceives therefore that Christ would have his disciples appear like mourners: partly, as representing himself who was a man of sorrow, that so from these messengers the people might guess in some measure what sort of person he was that sent them: partly, as they were to summon the people to attend upon Christ, in order to be healed both of their spiritual and bodily diseases; and it was therefore fit that their behaviour should be mournful and solemn, in token of their fellow-feeling with the afflicted and miserable.

No. 1264.x. 34. Pouring in oil and wine.] It was usual with the Jews to mix oil and wine together, to heal wounds, and they have a variety of rules both for the time and manner of mingling it, as well as for the seasons and mode of applying it. See more in GILL, in loc.

No. 1265.-xi. 5, 6. Which of you shall have a friend, and shall go unto him at midnight, and say unto him, friend, lend me three loaves; for a friend of mine in his journey is come to me?] The eastern journeys are often performed in the night, on account of the great heat of the day. This is the time in which the caravans chiefly travel: the circumstance therefore of the arrival of a friend at midnight is very probable.

VOL. II.

HARMER, vol. i. p. 468.

X X

No. 1266.-xi. 5. Friend, lend me three loaves.] It was usual with the Jews to borrow bread of one another; and certain rules are laid down when and upon what condition this is to be done as for instance on a sabbath-day. "So said Hillel, let not a woman lend bread to a friend till she has fixed the price, lest wheat should be dearer, and they should be found coming into the practice of usury." What was lent could not be demanded again under thirty days. GILL, in loc.

No. 1267.-xii. 37. And will come forth and serve them.] The Arabic version renders it, he shall stand to minister unto them. The phrase is expressive of the posture of a servant, who, as Dr. Lightfoot observes, goes round the table while others sit. Some think there is an allusion in the words to a custom used at some feasts, particularly at those in honour of Saturn, in which servants changed clothes with their masters, and sat at their tables, their masters serving them.

No. 1268.-xii. 55. When ye see the south-wind blow, ye say there will be heat, and it cometh to pass.] This circumstance accords perfectly with the relations of travellers into Syria, Egypt, and several parts of the East. When the south-wind begins to blow, the sky becomes dark and heavy, the air grey and thick, and the whole atmosphere assumes a most alarming aspect. The heat produced by these southern winds has been compared to that of a large oven at the moment of drawing out the bread; and to that of a flame blown upon the face of a person standing near the fire which excites it. Compare Thevenot's Travels, b. i. p. 2. c. 10. with Maillet's Descript. de l'Egypte, tom. i, lett. 2. and Volney's Voyage, tom. i. c. 4.

No. 1269.-xiii. 26. Thou hast taught in our streets.]