day's journey; and they sought Him among their kinsfolk and acquaintAnd when they found Him not, ance. For whosoever seeks JESUS, (says a pious Bishop,) must seek Him in the offices of Religion, in the Temple: not amongst the engagement and pursuits of worldly interests. 46 they turned back again to Jerusalem, seeking Him. And it came to pass, that after three days they found Him in the Temple, They had gone one day's journey, and had to return: on the third day they found Him. It has been piously and beautifully suggested by the author last quoted, that Joseph and the Blessed Virgin, after a long and fruitless search,-"almost despairing, faint and sick with travel and fear, with desire and tedious expectations, at last came into the Temple to pray to GOD for conduct and success; knowing and believ ing assuredly that if they could find GOD, they should not long miss to find the Holy JESUS. And their faith," he adds, "deceived them not; for they sought GoD, and found Him that was GoD and man, in the midst and circle of the Doctors." Certain it is that we also, if we would find CHRIST, must seek Him where He is ever to be found,-in His Holy Temple. sitting in the midst of the Doctors, both hearing them, and asking them questions. Whereby, as the same writer has piously remarked, He consigned this truth to His Disciples: that they who mean to be doctors, and teach others, must first learn of those whom God and public order hath set over us, in the mysteries of Religion. 47 And all that heard Him were astonished at His understanding and answers.. This mention of "His answers" proved that the learned Rabbies were not slow to question Him in turn: while the amazement which they testified at the proofs He gave of His understanding, seems to imply that He was induced to discourse to them likewise. So "filled with Wisdom," was He,-as we read in ver. 40: such "increase" had there already been. See ver. 52. It is written in a certain place,-"I have more understanding than My teachers, for Thy testimonies are My study."(k) 48 And when they saw Him, they were amazed: and His Mother said unto Him, Son, why hast Thou thus dealt with us? behold, Thy Father and I have sought Thee sorrowing. 49 And He said unto Them, How is it that ye sought Me? wist ye not that I must be about My FATHER's business? Our Blessed LORD's reply to His Mother's mournful remonstrance is clearly directed against the language in which that remonstrance was conveyed. She had said, "Thy Father and I have sought Thee." The Eternal SoN makes answer that He had been where He ought to be,-in His FATHER'S House; (for so the words should be translated:) and therefore asks, How it came to pass that they had sought Him? ... Which, by the way, are the first words recorded to have been spoken by our Saviour CHRIST. 50, 51 And they understood not the saying which He spake unto them. And He went down with them, and came to Nazareth, and was subject unto them: From this time forward, we hear no more of Joseph. He is thought to have been an old man; and to have died soon after. Observe, that he is not mentioned in St. Mark vi. 3, or in St. John ii. 12.-For a few words about Nazareth, the scene of our LORD's Infancy and Youth, see the note on St. Luke iv. 16. (k) Psalm cxix. 99. but His Mother kept all these sayings in her heart. See the note on ver. 19. 52 And JESUS increased in wisdom and stature, and in favour with GOD and Man. We are indebted to St. Luke's Gospel, for the only glimpse of the sacred person of our LORD with which we are favoured, from the time of the return to Nazareth, (recorded in ver. 39,) until the period of His Baptism. What is first said of Him, generally, (in ver. 43,) is found to have been equally applicable to the Baptist, at the same time of his life. Compare chap. i. 80. But, of our Blessed LORD it is added, that He was "filled with Wisdom;" and it is specially noted, in the present verse, that He increased in wisdom as He increased in stature. St. Luke also mentions (in ver. 51) that our SAVIOUR lived in subjection to His reputed Parents. To these slight intimations, must be added what is suggested, if it be not implied, by the inquiry in St. Mark vi. 3,—"Is not this the Carpenter?"—and we have been presented with the sum of all that has been expressly revealed concerning the early years of the Son of Man. THE PRAYER. ALMIGHTY and everliving GOD, we humbly beseech Thy Majesty, that, as Thy only-begotten SON was this day presented in the Temple in substance of our flesh, so we may be presented unto Thee with pure and clean hearts by the same Thy SON JESUS CHRIST our LORD. Amen. CHAPTER III. 1 The preaching and baptism of John. 15 His testimony of CHRIST. 20 Herod imprisoneth John. 21 CHRIST baptized, receiveth testimony from Heaven. 23 The age and genealogy of CHRIST, from Joseph upwards. 1, 2 Now in the fifteenth year of the reign of Tiberius Cæsar, Pontius Pilate being governor of Judæa, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Ituræa and of the region of Trachonitis, and Lysanius the tetrarch of Abilene, Annas and Caiaphas being the high-priests, By all these conspiring notes of time does the Holy Evangelist guide us to the date of John's preaching: a mighty event, truly, to be fixed by so many concurrent circumstances. Learned men, however, in modern days, have perceived a difficulty here, which seems never to have struck our Fathers in the Faith as any difficulty at all. "The fifteenth year of the reign of Tiberius Cæsar," dates from August, A.D. 28, to the same month in A.D. 29. But there is good reason for fixing the Birth of CHRIST to an earlier period than the spring of B.c. 4.(a) Thus our LORD would have been more than 32 years of age at His Baptism: whereas St. Luke says that He then "began to be about thirty;" and the inspired Writer doubtless meant to say what he said; and no other thing. This certainly occasions a difficulty: for it does not seem a very likely thing that St. Luke should be here fixing the year of the Crucifixion-as pious men were once contented to believe. On the other hand, it is ten thousand times more improbable, or rather it is simply incredible, that this Blessed Writer, (to whom so many events beyond mortal ken were revealed,) should have fallen into a mistake(!!!) concerning one of the most ordinary facts in the History of his own time. What remains then, but to suggest that, as St. John reckoned the hours of the day in a peculiar manner, so St. Luke reckoned the regnal years of Tiberius from some unusual epoch-two years earlier than the period commonly assigned to the beginning of his reign? There is nothing at all improbable in this suggestion. The years of Augustus Cæsar are variously counted from five different epochs. But it certainly is a strange thing that St. Luke should have reckoned the reign of Tiberius, from an epoch (as far as we yet know) peculiar to himself. And this shall suffice on a subject concerning which volumes have been written. It is humbly suggested that a few difficulties of this class may have been suffered to find place in Holy Writ, in order to exercise the faith of persons who, while they feel such intellectual trials very keenly, are but little affected by those which imperil the salvation of the ordinary class of mankind. This remark seems applicable, besides, to such texts as St. Luke ii. 2, and ver. 36 of the present chapter. And does it not appear as if the HOLY SPIRIT would by this means humble our pride, and convince us of our own ignorance? Some Heavenly doctrine is propounded; and we declare, "It is high: I cannot attain unto it."(b) This is only reasonable. But a plain historical fact-a fact of the dryest and most ordinary kind-is next stated; and the result is just the same. It is found to defy all the ingenuity, and all the learning, and all the experience, of all the world! . . . . See the note on St. Matthew i. 16: especially the remarks at the end. .... Concerning the Herod and the Philip here mentioned, see the note on St. Mark vi. 17. Upon the deposition of Archelaus, (their brother-mentioned in St. Matthew ii. 22,) Pontius Pilate was sent from Rome as Governor (or Procurator) of Judæa. It may be right, however, to state in this place, that the Philip here mentioned is not the Philip we read of below, in ver. 19, (where see the note;) but another brother of the Herod there mentioned. Herod [Antipas] and Philip were sons of Herod the Great by the same wife-Cleopatra of Jerusalem. the Word of GOD came unto John the son of Zacharias in the Wilderness. The same mode of expression is found in the Old Testament. "The Word of GOD came to Shemaiah," (c) and "to Nathan."(d) We also read of "the Word of the LORD that came unto Hosea,"(e) and "to Micah."(f) Compare also Jeremiah i. 2, 4, 11, 13: ii. 1, &c. But the manner of these communications is one of "the secret things which belong unto the LORD our God." (g) Yet, if you would know the substance of the message which the Word of GOD brought to the Baptist, you may in part gather it from the subsequent statements of the Baptist himself. See for example, St. John i. 33: also ver. 31. 3, 4, 5, 6 And he came into all the country about Jordan, preaching the Baptism of Repentance for the remission of sins; as it is written in the book of the words of Esaias the Prophet, saying, The voice of one crying in the wilderness, Prepare ye the way of the LORD, make His paths straight. Every valley shall be filled, and every mountain and hill shall be brought low: and the crooked shall be made straight, and the rough ways shall be made smooth; and all flesh shall see the Salvation of GOD. (a) See the end of the note on St. Matth. ii. 20. (e) 1 Kings xii. 22. (f) Micah i. 1. (d) 1 Chron. xvii. 3. (b) Psalm cxxxix. 6. (e) Hosea i. 1. This citation from "the book of the words of Isaiah,"-xl. 3 to 5,-is, in part, common to all the four Evangelists: (h) but it is given most fully by St. Luke,-to whose Gospel the words "Every Valley," &c., to the end, are peculiar. They are beautifully descriptive of the progress and effects of the Gospel in the world. What so effectually lifts up the lowly and meek, and abases the proud :-casting down the swelling imaginations of the heart, and every high thing which exalteth itself against GOD? By this, "straight paths are made for our feet,”(i) and the rugged way is made plain for us to walk in. 7 Then said he to the multitude that came forth to be baptized of him, O generation of vipers, That is, "Offspring of vipers,"-implying that they inherited the wickedness of their sires. See the first note on St. Matthew xii. 34. who hath warned you to flee from the wrath to come? That is, to seek, by applying to me for Baptism, to escape the righteous vengeance of GOD. Wherefore he proceeds: 8 Bring forth therefore fruits worthy of Repentance, Prove your repentance sincere, by a change of life: for "every good tree bringeth forth good fruit."(k) See the notes on St. Matthew xii. 33, 34. and begin not to say within yourselves, We have Abraham to our Father: for I say unto you, That GOD is able of these stones to raise up children unto Abraham. Presume not upon God's promises made to Abraham, and to his seed: overlooking the power of the Almighty to fulfill His words in more than one mysterious way. See the note on St. Matth. iii. 9; and take notice that he had already called them the "offspring" (or seed) " of vipers,"—in ver. 7. The tendency of the heart to rely on the promises of GOD, as if they were unconditional; instead of conforming the life to His precepts, which really are absolute, has been pointed out in a note on St. Luke iv. 12. In connection with this subject, read Jeremiah vii. 9 And now also the axe is laid unto the root of the trees; every tree therefore which bringeth not forth good fruit is hewn down, and cast into the fire. See the note on St. Matthew iii. 10. 10, 11 And the people asked him, saying, What shall we do then? He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise. This amounts to an exhortation to Brotherly Love; or, as it is commonly called in Holy Scripture, Charity. "But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him-how dwelleth the Love of God in him?”(1) 12, 13 Then came also publicans to be baptized, and said unto him, Master, what shall we do? And he said unto them, Exact no more than that which is appointed you. These were the tax-gatherers, or persons whose business it was to collect tribute. The lawless rapacity of this class of officials is revealed by the reply which the Baptist makes to them. Concerning the lesson taught by that reply, see the following note. (h) St. Matth. iii. 3: St. Mark i. 3: St. John i. 23. (k) St. Matth. vii. 17. (i) Prov. iv. 26, as quoted in Heb. xii. 13. (1) St. John iii. 17. 14 And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your wages. This reply of the Baptist to the soldiers surely supplies a sufficient answer to those well-intentioned, but misguided persons, who maintain the unlawfulness of bearing arms. In reply to the question-"And what shall we do?" he does not bid the men abandon their profession; but merely requires of them the performance of "their duty in that state of life to which it had pleased GOD to call them." See the last note on St. Luke vii. 9. The same remark applies equally to what was said to the publicans—in ver. 13. The men who asked this question were probably not regular soldiery; but an armed force, bound on one of those military expeditions which the feuds of Herod's successors made so common: and the answer they obtained shows, plainly enough, the sins to which they were most addicted. 15, 16 And as the people were in expectation, and all men mused in their hearts of John, whether he were the CHRIST, or not; John answered, saying unto them all, I indeed baptize you with water; but One mightier than I cometh, the latchet of whose shoes I am not worthy to unloose; He shall baptize you with the HOLY GHOST and with fire: He contrasts his Baptism with that which CHRIST should hereafter bestow: not a mere outward washing of the body with water, but an inward purifying, a searching spiritual influence, like that of fire. But his words had a literal fulfillment and intention also: see the note on St. Matthew iii. 11. 17 whose fan is in His hand, and He will thoroughly purge His floor, and will gather the wheat into His garner; but the chaff He will burn with fire unquenchable. To make a separation between the righteous and the wicked,— -even as a winnowing-fan separates the chaff from the wheat,-is the office constantly claimed to Himself, under different figures, by our Blessed LORD. See, for example, St. Matth. xiii. 30; also 47, 48. Again, see St. Matth. xxv. 32, 33,-where the sheep and the goats supply our LORD with a familiar image. Delightful it is to discover Almighty God employing the same figures in the Old Testament as in the New. Thus, the threshing-floor and the fan obtain notice in Isaiah xli. 15, 16,—and Jerem. xv. 7, and li. 2: while the sheep and the goats are found to recur in Ezek. xxxiv. 17. And what wonder? Was not the same Inspiring SPIRIT the Divine Author of both Testaments? Take notice, therefore, that the Heavenly "Husbandman," (for so He is styled by the Eternal Son in St. John xv. 1,) has His Vineyard and His Corn-fields;-His flocks and His herds;-His wine-press, and His barns, and His threshing-floor :His Labourers, and His Servants, and His Shepherds :-all of which, in turn, supply Him with materials for His Heavenly teaching. See the note on St. Matthew iii. 12. 18, 19, 20 And many other things in his exhortation preached he unto the people. But Herod the Tetrarch, being reproved by him for Herodias, his brother Philip's wife, and for all the evils which Herod had done, added yet this above all, that he shut up John in prison. The scene of his captivity was the castle of Macharus,- -a fortress at the very borders of Herod's dominions. But the whole narrative is an anticipation; for, as will be seen from a comparison of St. John ii. 13 with iii. 24, the Baptist was not cast into prison until a period subsequent to the First Passover. It would seem as if St. Luke were anxious to exhibit the history of John at one view, and to connect his bold preaching with the imprisonment in which it issued. And probably this, which is a very favourite method with the HOLY SPIRIT, is not without its teaching. By coupling the remote cause with its ultimate conse |