smote thee." In like manner, "Herod with his men e his of war set him at nought, and mocked him, and arrayed him in a gorgeous robe." And when Pilate had scourged him, the Roman "soldiers stripped him, and put on him a scarlet robe; and when they had platted a crown of thorns, they put it upon head, and a reed in his right hand; and they bowed the knee before him, and mocked him, saying, Hail, king of the Jews." Our Lord also endured other contumelious indignities, and wanton injuries. He was struck with the staves of the officers, as he stood before the High Priest: he was smitten on the face with the palms of their hands: he hid not his face from their spitting. Pilate's soldiers also, after they had scourged him, i spat upon him, and h i f Matt. xxvii. 28, 29. ib. xxvi. 67. Luke xxiii. 11. Οἱ δὲ ἐῤῥάπισαν. Matt. xxvi. 67 : ραπίσμασιν αὐτὸν ἐβαλλον. Mark sir. 65. Ictus, qui virgà vel baculo vel fuste incutitur. H. Steph. in voc. Comp. John xix. 3. with the parallel places. b Koλapi, according to the same writer, is colaphum incutere, de. palmare, aliquem, i. e. palmá percutere: and xéλagos is plaga quæ palmâ in maxillam alicujus incutitur. Our Lord uses the word geras Luke xviii. 32. "Yßgu isi ti βλάπτειν καὶ λυπεῖν, ἐφ ̓ οἷς αἰσχύνη ἐςὶ τῷ πάσχοντι μὴ ἵνα τι γίνεται αὐτῷ, ἢ ὅτι ἐγένετο, ἀλλ ̓ ὅπως ἦσθη. Contumely is hurting and grieving in matters which put the sufferer to shame; not that any advantage may befal the contumelious person, or that any thing has befallen him already [which he thus revenges,] but that he may receive [a malicious] pleasure. This passage is ill pointed and misunderstood in the Cambridge ed. of Arist. Rhet. 1737. See L. ii. c. ii. § 3. And Demosthenes uses the word ßgs, and says that ßgiero, when, on a solemn festival furnished by him, Midias struck him with his hand. ¡ Matt. xxvi. 67. xxvii. 30. What a peculiar indignity this was, appears from Bishop Lowth's note on Isai, l. 6. took the reed, his mock sceptre, and smote him on the head. Our Lord foretold his resurrection on the third day, sometimes distantly to the Jews, sometimes distinctly to his disciples. When he had cleansed the temple at his first passover, and the Jews asked him, "What sign shewest thou, seeing that thou doest these things?" he answered, "Destroy this temple, and in three days I will raise it up." When the Jews asked of him 'a sign [from heaven,] he replied, "An evil and adulterous generation seeketh after a sign, and there shall no sign be given to it but the sign of the prophet Jonas. For as Jonas was three days and three nights in the whale's belly; so shall the Son of Man be three days and three nights in the heart of the earth." The sign requested by them shall not be given; that of a temporal deliverance, of a conquering prince coming in the clouds of heaven: though a victorious and triumphant one shall be vouchsafed hereafter. To his disciples our Lord said soon after the third passover, that he should be "raised again within three days. As he was de-* scending from the mount on which he was transfigured, he commanded Peter, James and John to tell no man the vision until the Son of Man was "risen from the dead. While they continued in Galilee before the feast of tabernacles, he taught his immediate followers that, after he was killed, he should rise again the third day and as he was *John ii. 19, 21, 22. ib. 21. and p. p. Mark ix. 31. and p. p. 1 Matt. xii. 38-40. xvi. 1-4. and p. p. a ib. xvii. 9. and p. p. • John vii. 2. going up to the last passover, he repeated this prediction. At the paschal supper he declared that, after he was 'risen, he would go before the apostles into Galilee and on the same night he alluded to his resurrection in these words, "Ye shall be sorrowful; but your sorrow shall be turned into joy:" "I will see you again, and your heart shall rejoice; and your joy no man taketh from you." Our Lord's ascension was foretold by him in the three following places. "No man "ascendeth up to heaven, [none of this generation giveth so illustrious a proof of his divine mission,] but he that came down from heaven, even the Son of Man who was in heaven." And when his disciples thought his assertion, that he was the bread which came down from heaven, a hard saying, and murmured at it, he replied, "What and if ye see the Son of Man * ascend up where he was before?" Accordingly we read that "while the apostles beheld, Jesus was taken up, and a cloud received him out of their sight." And once more after his resurrection, when he appeared to Mary Magdalene, "Jesus said unto her, Touch me not; [pass not the present time in saluting and embracing me ;] for I bascend not yet to my Father: [but shall converse with you on earth many days:] but go to my brethren, and say 9 Matt. xx. 19. and p. p. 10, 16-20. ib. xxvi. 32. comp. c. xxviii. 7, tib. 22. • John xvi. 20. w See v John ix. 25. See xiv. 16. 1 Tim. v. 5. y Acts i. 9. Luke xviii. 15. b John xx. 17. с unto them, I ascend unto my Father and your Father, and unto my God and your God." Our Lord foretold the communication of spiritual gifts in his discourse with Nicodemus: "Unless a man be born of water, and of the spirit, he cannot enter into the kingdom of God." He also referred to the effusion of the Spirit when he first commissioned the twelve apostles. "When they shall deliver you up, take no thought how or what ye shall speak; for it shall be given you in that same hour what ye shall speak for it is not ye that speak, but the Spirit of your Father which speaketh in you." This is elsewhere differently expressed. Holy Spirit shall teach you in the same hour what ye ought to say." "I will give you a "The e ' mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist." "In the last day, that great day of the feast [of tabernacles,] Jesus stood and cried, saying, if any man thirst, let him come unto me and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. But this he spake of the Spirit which they that believe on him should receive." On the night preceding his crucifixion he made these declarations to the Eleven: "I will pray the Father, and he shall give you another Advocate, that he may abide with you always: even < John iii. 5, 8. fib. xxi. 15. i John xiv. 16, 17. d Matt. x. 19, 20. Mark xiii. 11. • Luke xii. 12. Jer. xxxv. 6. and p 90, note [d]. go the Spirit of truth, whom the world cannot receive, because it seeth him not neither knoweth him but ye shall know him, for he shall dwell with you, and I shall be in you." "Them Advocate, even the Holy Spirit, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance whatsoever I have said unto you." "When "the Advocate is come, whom I will send unto you from the Father, even the Spirit of truth which proceedeth from the Father, he shall testify of me." "It is expedient for you that I away for if I go not away, that Advocate will not come unto you; but if I depart, I will send him unto you." "When he, the Spirit of truth, is come, he will guide you into all truth." On the day of his resurrection he thus addressed the Eleven: "Behold I send the promise of my Father upon you but tarry ye in the city of Jerusalem, until ye be endued with power from on high." And on the day of his ascension, ten days before the feast of pentecost on which the apostles were filled with the Holy Spirit, our Lord was very express: " John " truly baptized with water; but ye shall be baptized with the Holy Spirit not many days hence.” Some extraordinary effects of this heavenly Guide, Enlightener, and Comforter, are mentioned in the prophecies already quoted: there are others which our Lord thus describes. "He will shew you things "He that believeth on me, the works to come." t The true reading seems to be is The present tense is twice used for the future. See Bishop Pearce. m John xiv. 26. 9 Luke xxiv. 49. 1 |