bear in the establishment of Christianity. For Cephas, in the language of Judea, signified" a rock;" and it is for this reason that in Greek, which is the original language of the New Testament, he is called Peter, this being the Greek word for "a rock." In explanation of the name it is elsewhere added, " and upon this rock will I build my church *." It may further be observed, from the histories of Abraham †, and Sarah ‡, and Jacob §, and others, that it was nothing new to adopt a change of name upon any considerable change of condition. This appears to have been the case also with others of the apostles, and is still very generally practised by the cardinals and popes of the Roman church, to say nothing of the baptismal name added in all Christian countries. Ver. 43. When we meet in the Gospels with expressions like that of " the day following," it is not hastily to be concluded, that the circumstance about to be introduced took place literally on the next day. Frequently no more is meant, than "on a subsequent day," or "at another time." In this sense we should understand "after this," Matt. xvi. 18. + Gen. xvii. 5. § Gen. xxxii. 28. or "after these things," with which the 5th, 6th, and 7th chapters of St. John's Gospel all begin, meaning " at another time," or "on another occasion," not that what is there related followed in immediate succession to what went before *. In like manner St. Matthew uses the word "then † ;" and St. Mark employs the term "immediately" no less than ten times in his first chapter; though in the English it is sometimes varied by being rendered "straightway," or "forthwith." St. Luke's language, as it relates to the order of events, is equally vague; the purpose of all the Evangelists being to record, and make public, the most important points of our Saviour's ministry, independent of any nicety of arrangement. And as in regard to time, so in other matters, the Evangelists record what is sufficient to inform the understanding, without studying to gratify a vain curiosity. Therefore in explaining that part of St. John's Gospel, at which we are now arrived, it is not necessary to suppose that nothing more took place between Christ and * In the same indeterminate signification should be understood the expression εV EKEIVY TY kaipy, (Matt. xii. 1. and xiv. 1.) also εν εκείνη τη ώρα, (Matt. xviii. 1.) + Chap. xii. 22 and 38; xviii. 21; xxii. 15. † Luke x. 21. εν αυτή τη ώρα. Philip, than what is mentioned in the concise history which St. John has left us. He designs only to give us the sum of the whole, when he comprises the transaction in those few words, “Jesus findeth Philip, and saith unto him, Follow me." Ver. 45. It is generally supposed that Nathaniel, who is here introduced, is the same as Bartholomew, one of the twelve apostles; for it may be observed, that it is of the first call of the apostles only that St. John appears to be speaking; Andrew, John, Simon Peter, and Philip, all being of the number of the twelve. When Nathaniel says, "Can there any good thing come out of Nazareth?" by "any good thing," we ought, probably, to understand Christ; for so it is more distinctly stated in the seventh chapter (ver. 41.), "Shall Christ come out of Galilee? Christ cometh of the seed of David, and out of the town of Bethlehem, where David was." Whence we learn that the obstacle to Nathaniel's belief arose from his not knowing that Christ had actually been born in Bethlehem, as it was prophesied of him, though he had afterwards dwelt at Nazareth, in the province of Galilee. Besides, that part of the country still lay under disrepute since the sedition of Judas the Galilean, which was long kept alive amongst them. What was before said of Christ's manifesting his divine knowledge in his address to Peter, is corroborated by the still stronger appeal which he makes to the conscience of Nathaniel, telling him that he was witness to his thoughts, while he sat under the fig tree, before Philip called him. However such things may be felt by others, to a man's self there can hardly be conceived a more affecting and sure evidence of supernatural knowledge than this, which is drawn, as it were, from his own heart. Thus from the very first did Christ secure the attachment of his followers, by evincing certain divine and supernatural marks of his wisdom and power. And as all things are written for our edification, let us pause to admire, and while we admire, let us learn to imitate, that character which our Saviour has traced in those few, but amiable words "behold an Israelite indeed, in whom is no guile." There is no disposition so well qualified for the reception of religious truth, as an honest and sincere heart *. And the effect of it is well exhibited in the unhesitating exclamation of Na "Think of the Lord with a good heart, and in simplicity of heart seek him." Wisd. i. 1. 2 thaniel-"Rabbi, thou art the Son of God, thou art the King of Israel." In the subsequent reply of Christ, the change of number in the different members of the sentence seems to indicate that from the particular conversation with Nathaniel, he purposely slid into a general declaration of the powers about to be revealed, when not Nathaniel alone, but all his faithful companions, should have a far more certain knowledge of heavenly things, confirmed by the attestation of God* in the miraculous works of Jesus Christ. CHAPTER II. Ver. 1. I observed before, upon the mention of "the day following," that much stress ought not to be laid upon the literal signification of the terms, which seem to indicate the order of events. By the ascent and descent of the angels of God upon the Son of Man, is figured the communication between Christ and the Father; as in Jacob's dream (Gen. xxviii. 12.), the intercourse between heaven and earth. |