Every man since the fall has not only been liable to death, but has deserved it, as all have forfeited their lives because of sin. Jesus Christ, as born immaculate, and having never sinned, had not forfeited his life, and therefore may be considered as naturally and properly immortal. No man, says he, taketh it - my life, from me, but I lay it down of myself; I have power to lay it down, and I have power to take it again: therefore doth the Father love me, because I lay down my life that I might take it again, John x. 17, 18. Hence we rightly translate Matt. xxvii. 50, afhke to pneuma, he gave up the ghost; i.e., he dismissed his spirit that he might die for the sin of the world. The Evangelist St. John xix. 30, makes use of an expression to the same import, which we translate in the same way, paredwke to pneuma, he delivered up his spirit. We translate Mark xv. 37, and Luke xxiii. 46, he gave up the ghost, but not correctly, because the word in both these places is very different, exepneuse, he breathed his last, or expired, though in the latter place (Luke xxiii. 46) there is an equivalent expression, O Father, into thy hands paratiqemai to pneuma mou, I commit my spirit, i.e., I place my soul in thy hand; proving that the act was his own, that no man could take his life away from him, that he did not die by the perfidy of his disciple, or the malice of the Jews, but by his own free act. Thus HE LAID DOWN his life for the sheep. Of Ananias and Sapphira, Acts v. 5, 10, and of Herod, Acts xii. 23, our translation says they gave up the ghost; but the word in both places is exeyuxe, which simply means to breathe out, to expire, or die; but in no case, either by the Septuagint in the Old or any of the sacred writers in the New Testament, is afhke to mneuma or paredwke to pneuma, he dismissed his spirit or delivered up his spirit, spoken of any person but Christ. Abraham, Isaac, Ishmael, Jacob, &c., breathed their last; Ananias, Sapphira, and Herod expired; but none, Jesus Christ excepted, gave up the ghost, dismissed, or delivered up his own spirit, and was consequently free among the dead. Of the patriarchs, &c., the Septuagint uses the word ekleipwn, failing, or katepause, he ceased or rested.

An old man] Viz., one hundred and seventy-five, the youngest of all the patriarchs; and full of years. The word years is not in the text; but as our translators saw that some word was necessary to fill up the text, they added this in italics. It is probable that the true word is ľymy yamim, days, as in chap. xxxv. 29; and this reading is found in several of Kennicott's and Deuteronomy Rossi's MSS., in the Samaritan text, Septuagint, Vulgate, Syriac, Arabic, Persic, and Chaldee. On these authorities it might be safely admitted into the text.

Being full of days, or full of years. - To be satiated with days or life, has been in use among different nations to express the termination of life, and especially life ended without reluctance. It seems to be a metaphor taken from a guest regaled by a plentiful banquet, and is thus used by the Roman poets.

Lucretius, lib. iii., ver. 947, ridiculing those who were unreasonably attached to life, and grievously afflicted at the prospect of death, addresses them in the following manner:-

Quid mortem congemis, ac fies? Nam si grata fuit tibi vita anteacta, priorque, Et non omnia pertusum congesta quasi in vas Commoda perfluxere, atque ingrata interiere: Cur non, ut PLENUS VITAE CONVIVA, RECEDIS?

Fond mortal, what's the matter, thou dost sigh? Why all these fears because thou once must die? For if the race thou hast already run Was pleasant, if with joy thou saw'st the sun, If all thy pleasures did not pass thy mind As through a sieve, but left some sweets behind, Why dost thou not then, like a THANKFUL GUEST, Rise cheerfully from life's ABUNDANT FEAST? CREECH.

Et nec opinanti mors ad caput astitit ante, Quam SATUR, ac PLENUS possis discedere rerum.

Ib. ver. 972.

And unexpected hasty death destroys, Before thy greedy mind is FULL of JOYS. Idem.

Horace makes use of the same figure:- Inde fit, ut raro, qui se vixisse beatum Dicat, et exacto CONTENTUS tempore vitae Cedat, ut CONVIVA SATUR, reperire queamus.Sat. l. i. Sat. i. ver. 117.

From hence how few, like SATED GUESTS, depart From life's FULL BANQUET with a cheerful heart? FRANCIS.

The same image is expressed with strong ridicule in his last EPISTLE] Lusisti satis, edisti satis, atque bibisti; Tempus ABIRE tibi est.Epist. l. ii., ver. 216.

Thou hast eaten, drunk, and play'd ENOUGH; then why So stark reluctant to leave off, and DIE? The poet Statius uses abire paratum PLENUM vita, ""prepared to depart, being FULL of LIFE,"" in exactly the same sense:-

Dubio quem non in turbine rerum Deprendet suprema dies; sed abire paratum, Acts PLENUM VITA. Sylv. l. ii., Villa Surrentina, ver. 128.

The man whose mighty soul is not immersed in dubious whirl of secular concerns, His final hour ne'er takes him by surprise, But, FULL of LIFE, he stands PREPARED to DIE.

It was the opinion of Aristotle that a man should depart from life as he should rise from a banquet. Thus Abraham died FULL of days, and SATISFIED with life, but in a widely different spirit from that recommended by the above writers-HE left life with a hope full of immortality, which they could never boast; for HE saw the day of Christ, and was glad; and his hope was crowned, for here it is expressly said, He was gathered to his fathers; surely not to the bodies of his sleeping ancestors, who were buried in Chaldea and not in Canaan, nor with his fathers in any sense, for he was deposited in the cave where his WIFE alone slept; but he was gathered to the spirits of just men made perfect, and to the Church of the first-born, whose names are written in heaven; Heb. xii. 23.

Matthew Henry Commentary

Original Hebrew