Commentary and critical notes on the Bible/Luke

by Adam Clarke

Preface to the Gospel According to St. Luke With a Short Account of His Life

There is little certain known of this evangelist: from what is spoken in the Scriptures, and by the best informed of the primitive fathers, the following probable account is collected: -
Luke was, according to Dr. Lardner, a Jew by birth, and an early convert to Christianity; but Michaelis thinks he was a Gentile, and brings ^[1], ^[2], ^[3], in proof, where St. Paul distinguished Aristarchus, Marcus, and Jesus, who was called Justus, from Epaphras, Lucas, and Demas, who were of the circumcision, i.e. Jews. Some think he was one of our Lord's seventy disciples. It is worthy of remark that he is the only evangelist who mentions the commission given by Christ to the seventy, Luke 10:1-20. It is likely he is the Lucius mentioned ^[4], and if so he was related to the Apostle Paul, and that it is the same Lucius of Cyrene who is mentioned ^[5], and in general with others, ^[6]. Some of the ancients, and some of the most learned and judicious among the moderns, think he was one of the two whom our Lord met on the way to Emmaus on the day of his resurrection, as related Luke 24:13-35; one of these was called Cleopas, ^[7], the other is not mentioned, the evangelist, himself, being the person and the relator.
St. Paul styles him his fellow-laborer, ^[8]. It is barely probable that he is the person mentioned, ^[9], Luke, the beloved physician. All the ancients of repute, such as Eusebius, Gregory Nyssen, Jerome, Paulinus, Euthalius, Euthymius, and others, agree that he was a physician, but where he was born, and where he exercised the duties of his profession, are not known. Many moderns have attributed to him the most profound skill in the science of painting, and that he made some pictures of the Virgin Mary. This is justly esteemed fabulous; nor is this science attributed to him by any writer previously to Nicephorus Callisti, in the fourteenth century, an author who scarcely deserves any credit, especially in relations not confirmed by others.
He accompanied St. Paul when he first went into Macedonia, Acts 16:8-40; ^[10]; ^[11]; ^[12]. Whether he went with him constantly afterwards is not certain; but it is evident he accompanied him from Greece through Macedonia and Asia to Jerusalem, where he is supposed to have collected many particulars of the evangelic history: from Jerusalem he went with Paul to Rome, where he stayed with him the two years of his imprisonment in that city. This alone makes out the space of five years, and upwards. It is probable that he left St. Paul when he was set at liberty, and that he then went into Greece, where he finished and published this Gospel, and the book of the Acts, which he dedicated to Theophilus, an honorable Christian friend of his in that country. It is supposed that he died in peace about the eightieth or eighty-fourth year of his age. Some suppose he published this Gospel fifteen, others twenty-two years after the ascension of Christ.
See much on this subject in Lardner, Works, vol. vi. p. 104, etc., and in Michaelis's Introduction to the New Testament.
Some learned men think that Luke has borrowed considerably from St. Matthew: collate ^[13], ^[14], ^[15], with ^[16]; also Luke 5:20-38, with Matthew 9:2-17; also ^[17], with ^[18]; ^[19], with ^[20]; also ^[21], with ^[22]. It is allowed that there is considerable diversity in the order of time between St Matthew and St. Luke, which is accounted for thus: Matthew deduces the facts related in his history in chronological order. Luke, on the contrary, appears to have paid little attention to this order, because he proposed to make a classification of events, referring each to its proper class, without paying any attention to chronological arrangement. Some critics divide this history into five distinct classes or sections, in the following manner: -
CLASS I. Comprehends all the details relative to the birth of Christ; with the preceding, concomitant, and immediately succeeding circumstances. ^[23], and 2:1-40.
CLASS II. Contains a description of our Lord's infancy and bringing up; his visit to the temple when twelve years of age; and his going down to Nazareth and continuing under the government of his parents; ^[24].
CLASS III. Contains the account of the preaching of John Baptist, and his success; the baptism of Christ, and his genealogy. ^[25].
CLASS IV. Comprehends the account of all our Lord's transactions in Galilee, for the whole three years of his ministry, from ^[26] to Luke 9:1-50. This seems evident: for as soon as Luke had given the account of our Lord's temptation in the deserts ^[27], he represents him as immediately returning in the power of the Spirit into Galilee, ^[28]; mentions Nazareth, ^[29]; Capernaum, ^[30]; and the lake of Galilee, ^[31]; and thus, to ^[32], goes on to describe the preaching, miracles, etc.; of our Lord in Galilee.
CLASS V. and last, commences at ^[33], where the evangelist gives an account of our Lord's last journey to Jerusalem: therefore this class contains, not only all the transactions of our Lord from that time to his crucifixion, but also, the account of his resurrection, his commission to his apostles, and his ascension to heaven. ^[34], to ^[35], inclusive.
A plan similar to this has been followed by Suetonius, in his life of Augustus: he does not produce his facts in chronological order, but classifies them, as he himself professes, cap. 12, giving an account of all his wars, honors, legislative acts, discipline, domestic life, etc., etc. Matthew therefore, is to be consulted for the correct arrangement of facts in chronological order: Luke, for a classification of facts and events, without any attention to the order of time in which they occurred. Many eminent historians have conducted their narratives in the same way. See Rosenmuller. It must not, however, be forgotten, that this evangelist gives us some very valuable chronological data in several parts of the three first chapters. These shall be noticed in their proper places.

Chapter 1

Introduction

The preface, or St. Luke's private epistle to Theophilus, ^[36]. The conception and birth of John Baptist foretold by the angel Gabriel, ^[37]. Zacharias doubts, ^[38]. And the angel declares he shall be dumb, till the accomplishment of the prediction, ^[39]. Six months after the angel Gabriel appears to the virgin Mary, and predicts the miraculous conception and birth of Christ, ^[40]. Mary visits her cousin Elisabeth, ^[41]. Mary's song of exultation and praise, ^[42]. John the Baptist is born, ^[43]. The prophetic song of his father Zacharias, ^[44]. John is educated in the desert, ^[45].

Verse 1

Many have taken in hand - Great and remarkable characters have always many biographers. So it appears it was with our Lord: but as most of these accounts were inaccurate, recording as facts things which had not happened; and through ignorance or design mistaking others, especially in the place where St. Luke wrote; it seemed good to the Holy Spirit to inspire this holy man with the most correct knowledge of the whole history of our Lord's birth, preaching, miracles, sufferings, death, resurrection, and ascension, that the sincere, upright followers of God might have a sure foundation, on which they might safely build their faith. See the note on ^[46].
Most surely believed among us - Facts confirmed by the fullest evidence - των πεπληροφορημενων πραγματων. Every thing that had been done or said by Jesus Christ was so public, so plain, and so accredited by thousands of witnesses, who could have had no interest in supporting an imposture, as to carry the fullest conviction, to the hearts of those who heard and saw him, of the divinity of his doctrine, and the truth of his miracles.

Verse 2

Even as they delivered them unto us, which from the beginning were eye-witnesses - Probably this alludes to the Gospels of Matthew and Mark, which it is likely were written before St. Luke wrote his, and on the models of which he professes to write his own; and απ' αρχης, from the beginning, must mean, from the time that Christ first began to proclaim the glad tidings of the kingdom; and αυτοπται, eye-witnesses, must necessarily signify, those who had been with him from the beginning, and consequently had the best opportunities of knowing the truth of every fact.
Ministers of the word - Του λογου. Some suppose that our blessed Lord is meant by this phrase; as ὁ Λογος, the Word or Logos, is his essential character in ^[47], etc.; but it does not appear that any of the inspired penmen ever use the word in this sense except John himself; for here it certainly means the doctrine of Christ; and in this sense λογος is frequently used both by the evangelists and apostles.

Verse 3

Having had perfect understanding - Παρηκολουθηκοτι ανωθεν, Having accurately traced up - entered into the very spirit of the work, and examined every thing to the bottom; in consequence of which investigation, I am completely convinced of the truth of the whole. Though God gives his Holy Spirit to all them who ask him, yet this gift was never designed to set aside the use of those faculties with which he has already endued the soul, and which are as truly his gifts as the Holy Spirit itself is. The nature of inspiration, in the case of St. Luke, we at once discover: he set himself, by impartial inquiry and diligent investigation, to find the whole truth, and to relate nothing but the truth; and the Spirit of God presided over and directed his inquiries, so that he discovered the whole truth, and was preserved from every particle of error.
From the very first - Ανωθεν, from their origin. Some think ανωθεν should, in this place, be translated from above; and that it refers to the inspiration by which St. Luke wrote. I prefer our translation, or, from the origin, which several good critics contend for, and which meaning it has in some of the best Greek writers. See Kypke.
Theophilus - As the literal import of this word is friend of God, Θεου φιλος, some have supposed that under this name Luke comprised all the followers of Christ, to whom, as friends of God, he dedicated this faithful history of the life, doctrine, death, and resurrection of our Lord. But this interpretation appears to have little solidity in it; for, if all the followers of Christ are addressed, why is the singular number used? and what good end could there be accomplished by using a feigned name? Besides, κρατιϚε, most excellent, could never be applied in this way, for it evidently designates a particular person, and one probably distinguished by his situation in life; though this does not necessarily follow from the title, which was often given in the way of friendship. Theophilus appears to have been some very reputable Greek or Roman, who was one of St. Luke's disciples. The first four verses seem a private epistle, sent by the evangelist with this history, which, having been carefully preserved by Theophilus, was afterwards found and published with this Gospel.

Verse 4

Wherein thou hast been instructed - Κατηχηθης - In which thou hast been catechized. It appears that Theophilus had already received the first elements of the Christian doctrine, but had not as yet been completely grounded in them. That he might know the certainty of the things in which he had been thus catechized, by having all the facts and their proofs brought before him in order, the evangelist sent him this faithful and Divinely inspired narrative. Those who content themselves with that knowledge of the doctrines of Christ which they receive from catechisms and schoolmasters, however important these elementary instructions may be, are never likely to arrive at such a knowledge of the truth as will make them wise unto salvation, or fortify them against the attacks of infidelity and irreligion. Every man should labor to acquire the most correct knowledge, and indubitable certainty, of those doctrines on which he stakes his eternal salvation. Some suppose that St. Luke refers here to the imperfect instruction which Theophilus had received from the defective Gospels to which he refers in ^[48].

Verse 5

In the days of Herod, the king - This was Herod, surnamed the Great, the son of Antipater, an Idumean by birth, who had professed himself a proselyte to the Jewish religion, but regarded no religion, farther than it promoted his secular interests and ambition. Thus, for the first time, the throne of Judah was filled by a person not of Jewish extraction, who had been forced upon the people by the Roman government. Hence it appears plain that the prophecy of Jacob, ^[49], was now fulfilled; for the scepter had departed from Judah: and now was the time, according to another prophecy, to look for the governor from Bethlehem, who should rule and feed the people of Israel: ^[50], ^[51]. See a large account of the family of the Herods, in the note on ^[52] (note). This was before Christ six years.
The course of Abiah - When the sacerdotal families grew very numerous, so that all could not officiate together at the tabernacle, David divided them into twenty-four classes, that they might minister by turns, ^[53], etc., each family serving a whole week, ^[54]; ^[55]. Abiah was the eighth in the order in which they had been originally established: ^[56]. These dates and persons are particularly mentioned as a full confirmation of the truth of the facts themselves; because any person, at the time this Gospel was written, might have satisfied himself by applying to the family of John the Baptist, the family of our Lord, or the surrounding neighbors. What a full proof of the Gospel history! It was published immediately after the time in which these facts took place; and among the very people, thousands of whom had been eye-witnesses of them; and among those, too, whose essential interest it was to have discredited them if they could; and yet, in all that age, in which only they could have been contradicted with advantage, no man ever arose to call them in question! What an absolute proof was this that the thing was impossible; and that the truth of the Gospel history was acknowledged by all who paid any attention to the evidences it produced!
Of the daughters of Aaron - That is, she was of one of the sacerdotal families. This shows that John was most nobly descended: his father was a priest and his mother the daughter of a priest; and thus, both by father and mother, he descended from the family of Amram, of whom came Moses, Aaron, and Miriam, the most illustrious characters in the whole Jewish history.

Verse 6

They were both righteous - Upright and holy in all their outward conduct in civil life.
Before God - Possessing the spirit of the religion they professed; exercising themselves constantly in the presence of their Maker, whose eye, they knew, was upon all their conduct, and who examined all their motives.
Walking in all the commandments and ordinances of the Lord blameless - None being able to lay any evil to their charge. They were as exemplary and conscientious in the discharge of their religious duties as they were in the discharge of the offices of civil life. What a sacred pair! they made their duty to God, to their neighbor, and to themselves, walk constantly hand in hand. See the note on ^[57]. Perhaps εντολαι, commandments, may here mean the decalogue; and δικαιωματα, ordinances, the ceremonial and judicial laws which were delivered after the decalogue: as all the precepts delivered from ^[58] to ^[59] are termed δικαιωματα, judgments or ordinances.

Verse 7

Both were now well stricken in years - By the order of God, sterility and old age both met in the person of Elisabeth, to render the birth of a son (humanly speaking) impossible. This was an exact parallel to the case of Sarah and Abraham, ^[60]; ^[61]. Christ must (by the miraculous power of God) be born of a virgin: whatever was connected with, or referred to, his incarnation must be miraculous and impressive. Isaac was his grand type, and therefore must be born miraculously - contrary to the common course and rule of nature: Abraham was a hundred years of age, Sarah was ninety, ^[62], and it had Ceased to be with Sarah After The Manner Of Women, ^[63], and therefore, from her age and state, the birth of a child must, according to nature, have been impossible; and it was thus; that it might be miraculous. John the Baptist was to be the forerunner of Christ; his birth, like that of Isaac, must be miraculous, because, like the other, it was to be a representation of the birth of Christ; therefore his parents were both far advanced in years, and besides, Elisabeth was naturally barren. The birth of these three extraordinary persons was announced nearly in the same way. God himself foretells the birth of Isaac, ^[64]. The angel of the Lord announces the birth of John the Baptist, ^[65]; and six months after, the angel Gabriel, the same angel, proclaims to Mary the birth of Christ! Man is naturally an inconsiderate and incredulous creature: he must have extraordinary things to arrest and fix his attention; and he requires well-attested miracles from God, to bespeak and confirm his faith. Every person who has properly considered the nature of man must see that the whole of natural religion, so termed, is little else than a disbelief of all religion.

Verse 8

Before God - In the temple, where God used to manifest his presence, though long before this time he had forsaken it; yet, on this important occasion, the angel of his presence had visited it.

Verse 9

His lot was, etc. - We are informed in the Talmud, that it was the custom of the priests to divide the different functions of the sacerdotal office among themselves by lot: and, in this case, the decision of the lot was, that Zacharias should at that time burn the incense before the Lord, in the holy place.

Verse 10

The whole multitude - were praying - The incense was itself an emblem of the prayers and praises of the people of God: see ^[66]; ^[67]. While, therefore, the rite is performing by the priest, the people are employed in the thing signified. Happy the people who attend to the spirit as well as the letter of every divine institution! Incense was burnt twice a day in the temple, in the morning and in the evening, ^[68], ^[69]; but the evangelist does not specify the time of the day in which this transaction took place. It was probably in the morning.

Verse 11

There appeared - an angel of the Lord - There had been neither prophecy nor angelic ministry vouchsafed to this people for about 400 years. But now, as the Sun of righteousness is about to arise upon them, the day-spring from on high visits them, that they may be prepared for that kingdom of God which was at hand. Every circumstance here is worthy of remark:
1. That an angel should now appear, as such a favor had not been granted for 400 years.
2. The person to whom this angel was sent - one of the priests. The sacerdotal office itself pointed out the Son of God till he came: by him it was to be completed, and in him it was to be eternally established: - Thou art a priest for ever, ^[70].
3. The place in which the angel appeared - Jerusalem; out of which the word of the Lord should go forth, ^[71], and not at Hebron, in the hill country of Judea, where Zacharias lived, ^[72], which was the ordinary residence of the priests, ^[73], where there could have been few witnesses of this interposition of God, and the effects produced by it.
4. The place where he was when the angel appeared to him - in the temple, which was the place where God was to be sought; the place of his residence, and a type of the human nature of the blessed Jesus, ^[74].
5. The time in which this was done - the solemn hour of public prayer. God has always promised to be present with those who call upon him. When the people and the priest go hand in hand, and heart with heart, to the house of God, the angel of his presence shall surely accompany them, and God shall appear among them.
6. The employment of Zacharias when the angel appeared - he was burning incense, one of the most sacred and mysterious functions of the Levitical priesthood, and which typified the intercession of Christ: confer ^[75], with ^[76].
7. The long continued and publicly known dumbness of the priest, who doubted the word thus miraculously sent to him from the Lord: a solemn intimation of what God would do to all those who would not believe in the Lord Jesus. Every mouth shall be stopped.

Verse 12

Zacharias - was troubled - Or, confounded at his sudden and unexpected appearance; and fear fell upon him, lest this heavenly messenger were come to denounce the judgments of God against a faithless and disobedient people, who had too long and too well merited them.

Verse 13

Thy prayer is heard - This probably refers, 1st, to the frequent prayers which he had offered to God for a son; and 2dly, to those which he had offered for the deliverance and consolation of Israel.
They are all heard - thou shalt have a son, and Israel shall be saved. If fervent faithful prayers be not immediately answered, they should not be considered as lost; all such are heard by the Lord, are registered in heaven, and shall be answered in the most effectual way, and in the best time. Answers to prayer are to be received by faith; but faith should not only accompany prayer while offered on earth, but follow it all its way to the throne of grace, and stay with it before the throne till dismissed with its answer to the waiting soul.
Thou shalt call his name John - For the proper exposition of this name, see on ^[77] (note).

Verse 14

Thou shalt have joy, etc. - ΕϚαι χαρα σοι, He will be joy and gladness to thee. A child of prayer and faith is likely to be a source of comfort to his parents. Were proper attention paid to this point, there would be fewer disobedient children in the world; and the number of broken-hearted parents would be lessened. But what can be expected from the majority of matrimonial connections, connections begun without the fear of God, and carried on without his love.
Many shall rejoice at his birth - He shall be the minister of God for good to multitudes, who shall, through his preaching, be turned from the error of their ways, and converted to God their Savior.

Verse 15

He shall be great in the sight of the Lord - That is, before Jesus Christ, whose forerunner he shall be; or he shall be a truly great person, for so this form of speech may imply.
Neither wine nor strong drink - Σικερα, i.e. all fermented liquors which have the property of intoxicating, or producing drunkenness. The original word σικερα, sikera, comes from the Hebrew, שכר shakar, to inebriate. "Any inebriating liquor," says St. Jerome, (Epis. ad Nepot)." is called sicera, whether made of corn, apples, honey, dates, or any other fruits." One of the four prohibited liquors among the East Indian Moslimans is called sikkir. "Sikkir is made by steeping fresh dates in water till they take effect in sweetening it: this liquor is abominable and unlawful." Hedaya, vol. iv. p. 158. Probably this is the very liquor referred to in the text. In the Institutes of Menu it is said, "Inebriating liquor may be considered as of three principal sorts: that extracted from dregs of sugar, that extracted from bruised rice, and that extracted from the flowers of the madhuca: as one, so are all; they shall not be tasted by the chief of the twice-born." Chap. xi. Inst. 95. Twice-born is used by the Brahmins in the same sense as being born again is used by Christians. It signifies a spiritual regeneration. From this word comes our English term cyder, or sider, a beverage made of the fermented juice of apples. See the note on ^[78].
Shall be filled with the Holy Ghost - Shall be Divinely designated to this particular office, and qualified for it, from his mother's womb - from the instant of his birth. One MS., two versions, and four of the primitive fathers read εν τῃ κοιλιᾳ, In the womb of his mother - intimating that even before he should be born into the world the Holy Spirit should be communicated to him. Did not this take place on the salutation of the Virgin Mary? - and is not this what is intended, ^[79]? To be filled with the Holy Ghost, implies having the soul influenced in all its powers, with the illuminating, strengthening, and sanctifying energy of the Spirit.

Verse 16

Many of the children of Israel shall he turn - See this prediction fulfilled, ^[80].

Verse 17

He shall go before him - Jesus Christ, in the spirit and power of Elijah; he shall resemble Elijah in his retired and austere manner of life, and in his zeal for the truth, reproving even princes for their crimes; compare ^[81], with ^[82]. It was on these accounts that the Prophet Malachi, ^[83], had likened John to this prophet. See also ^[84]; and ^[85], ^[86].
To turn the hearts of the fathers - Gross ignorance had taken place in the hearts of the Jewish people; they needed a Divine instructer: John is announced as such; by this preaching and manner of life, all classes among the people should be taught the nature of their several places, and the duties respectively incumbent upon them, See ^[87], etc. In these things the greatness of John, mentioned ^[88], is pointed out, Nothing is truly great but what is so in the sight of God. John's greatness arose:
1. From the plenitude of God's Spirit which dwelt in him.
2. From his continual self-denial, and taking up his cross.
3. From his ardent zeal to make Christ known.
4. From his fidelity and courage in rebuking vice.
5. From the reformation which he was the instrument of effecting among the people; reviving among them the spirit of the patriarchs, and preparing their hearts to receive the Lord Jesus.
To turn the hearts of the fathers to their children. By a very expressive figure of speech, Abraham, Isaac, and Jacob, and the rest of the patriarchs, are represented here as having their hearts alienated from the Jews, their children, because of their unbelief and disobedience; but that the Baptist should so far succeed in converting them to the Lord their God, that these holy men should again look upon them with delight, and acknowledge them for their children. Some think that by the children, the Gentiles are meant, and by the fathers, the Jews.
The disobedient - Or unbelieving, απειθεις, the persons who would no longer credit the predictions of the prophets, relative to the manifestation of the Messiah. Unbelief and disobedience are so intimately connected, that the same word in the sacred writings often serves for both.

Verse 18

Whereby shall I know this? - All things are possible to God: no natural impediment can have any power when God has declared he will accomplish his purpose. He has a right to be believed on his own word alone; and it is impious, when we are convinced that it is his word, to demand a sign or pledge for its fulfillment.

Verse 19

I am Gabriel - This angel is mentioned, ^[89]; ^[90]. The original גבריאל is exceedingly expressive: it is compounded of גבורה geburah, and אל el, the might of the strong God. An angel with such a name was exceedingly proper for the occasion; as it pointed out that all-prevalent power by which the strong God could accomplish every purpose, and subdue all things to himself.
That stand in the presence of God - This is in allusion to the case of the prime minister of an eastern monarch, who alone has access to his master at all times; and is therefore said, in the eastern phrase, to see the presence, or to be in the presence. From the allusion we may conceive the angel Gabriel to be in a state of high favor and trust before God.

Verse 20

Thou shalt be dumb - Σιωπων silent; this translation is literal; the angel immediately explains it, thou shalt not be able to speak. Dumbness ordinarily proceeds from a natural imperfection or debility of the organs of speech; in this case there was no natural weakness or unfitness in those organs; but, for his rash and unbelieving speech, silence is imposed upon him by the Lord, and he shall not be able to break it, till the power that has silenced him gives him again the permission to speak! Let those who are intemperate in the use of their tongues behold here the severity and mercy of the Lord; nine months' silence for one intemperate speech! Many, by giving way to the language of unbelief, have lost the language of praise and thanksgiving for months, if not years!

Verse 21

The people waited - The time spent in burning the incense was probably about half an hour, during which there was a profound silence, as the people stood without engaged in mental prayer. To this there is an allusion in ^[91]. Zacharias had spent not only the time necessary for burning the incense, but also that which the discourse between him and the angel took up.

Verse 22

They perceived that he had seen a vision - As the sanctuary was separated from the court by a great veil, the people could not see what passed, but they understood this from Zacharias himself, who, ην διανευων, made signs, or nodded unto them to that purpose. Signs are the only means by which a dumb man can convey his ideas to others.

Verse 23

As soon as the days of his ministration were accomplished - Each family of the priesthood officiated one whole week, ^[92].
There is something very instructive in the conduct of this priest; had he not loved the service he was engaged in, he might have made the loss of his speech a pretext for immediately quitting it. But as he was not thereby disabled from fulfilling the sacerdotal function, so he saw he was bound to continue till his ministry was ended; or till God had given him a positive dismission. Preachers who give up their labor in the vineyard because of some trifling bodily disorder by which they are afflicted, or through some inconvenience in outward circumstances, which the follower of a cross-bearing, crucified Lord should not mention, show that they either never had a proper concern for the honor of their Master or for the salvation of men, or else that they have lost the spirit of their Master, and the spirit of their work. Again, Zacharias did not hasten to his house to tell his wife the good news that he had received from heaven, in which she was certainly very much interested: the angel had promised that all his words should be fulfilled in their season, and for this season he patiently waited in the path of duty. He had engaged in the work of the Lord, and must pay no attention to any thing that was likely to mar or interrupt his religious service. Preachers who profess to be called of God to labor in the word and doctrine, and who abandon their work for filthy lucre's sake, are the most contemptible of mortals, and traitors to their God.

Verse 24

Hid herself five months - That she might have the fullest proof of the accomplishment of God's promise before she appeared in public, or spoke of her mercies. When a Hindoo female is pregnant of her first child, she avoids the presence of those with whom she was before familiar, as a point of delicacy.

Verse 25

To take away my reproach - As fruitfulness was a part of the promise of God to his people, ^[93], and children, on this account, being considered as a particular blessing from heaven, ^[94]; ^[95] : ^[96]; so barrenness was considered among the Jews as a reproach, and a token of the disapprobation of the Lord. ^[97]. But see ^[98].

Verse 26

A city of Galilee - As Joseph and Mary were both of the family of David, the patrimonial estate of which lay in Bethlehem, it seems as if the family residence should have been in that city, and not in Nazareth; for we find that, even after the return from the captivity, the several families went to reside in those cities to which they originally belonged. See ^[99]. But it is probable that the holy family removed to Galilee for fear of exciting the jealousy of Herod, who had usurped that throne to which they had an indisputable right. See on ^[100] (note). Thus, by keeping out of the way, they avoided the effects of his jealousy.

Verse 27

To a virgin espoused, etc. - See on ^[101], ^[102] (note). The reflections of pious father Quesnel on this subject are worthy of serious regard. At length the moment is come which is to give a son to a virgin, a saviour to the world, a pattern to mankind, a sacrifice to sinners, a temple to the Divinity, and a new principle to the new world. This angel is sent from God, not to the palaces of the great, but to a poor maid, the wife of a carpenter. The Son of God comes to humble the proud, and to honor poverty, weakness, and contempt. He chooses an obscure place for the mystery which is most glorious to his humanity, its union with the Divinity, and for that which is most degrading (his sufferings and death) he will choose the greatest city! How far are men from such a conduct as this!

Verse 28

And the angel came in unto her - Some think that all this business was transacted in a vision; and that there was no personal appearance of the angel. When Divine visions were given, they are announced as such, in the sacred writings; nor can we with safety attribute any thing to a vision, where a Divine communication is made, unless it be specified as such in the text.
Hail - Analogous to, Peace be to thee - May thou enjoy all possible blessings!
Highly favored - As being chosen in preference to all the women upon earth, to be the mother of the Messiah. Not the mother of God, for that is blasphemy.
The Lord is with thee - Thou art about to receive the most convincing proofs of God's peculiar favor towards thee.
Blessed art thou among women - That is, thou art favored beyond all others.

Verse 29

She was troubled at his saying - The glorious appearance of the heavenly messenger filled her with amazement; and she was puzzled to find out the purport of his speech.

Verse 31

Thou - shalt call his name Jesus - See on ^[103], ^[104] (note), and here, on ^[105] (note), and ^[106] (note).

Verse 32

He shall be great - Behold the greatness of the man Christ Jesus: 1st. Because that human nature that should be born of the virgin was to be united with the Divine nature. 2dly. In consequence of this, that human nature should be called in a peculiar sense the Son of the most high God; because God would produce it in her womb without the intervention of man. 3rdly. He shall be the everlasting Head and Sovereign of his Church. 4thly. His government and kingdom shall be eternal.
Revolutions may destroy the kingdoms of the earth, but the powers and gates of hell and death shall never be able to destroy or injure the kingdom of Christ. His is the only dominion that shall never have an end. The angel seems here to refer to ^[107]; ^[108]; ^[109]; ^[110]; ^[111]. All which prophecies speak of the glory, extent, and perpetuity of the evangelical kingdom. The kingdom of grace and the kingdom of glory form the endless government of Christ.

Verse 33

The house of Jacob - All who belong to the twelve tribes, the whole Israelitish people.

Verse 34

Seeing I know not a man - Or, husband. As she was only contracted to Joseph, and not as yet married, she knew that this conception could not have yet taken place; and she modestly inquires by what means the promise of the angel is to be fulfilled in order to regulate her conduct accordingly.

Verse 35

The Holy Ghost shall come upon thee - This conception shall take place suddenly, and the Holy Spirit himself shall be the grand operator. The power, δυναμις, the miracle-working power, of the Most High shall overshadow thee, to accomplish this purpose, and to protect thee from danger. As there is a plain allusion to the Spirit of God brooding over the face of the waters, to render them prolific, ^[112], I am the more firmly established in the opinion advanced on ^[113], that the rudiments of the human nature of Christ was a real creation in the womb of the virgin, by the energy of the Spirit of God.
Therefore also that holy thing (or person) - shall be called the Son of God - We may plainly perceive here, that the angel does not give the appellation of Son of God to the Divine nature of Christ; but to that holy person or thing, το ἁγιον, which was to be born of the virgin, by the energy of the Holy Spirit. The Divine nature could not be born of the virgin; the human nature was born of her. The Divine nature had no beginning; it was God manifested in the flesh, ^[114]; it was that Word which being in the beginning (from eternity) with God, ^[115], was afterwards made flesh, (became manifest in human nature), and tabernacled among us, ^[116]. Of this Divine nature the angel does not particularly speak here, but of the tabernacle or shrine which God was now preparing for it, viz. the holy thing that was to be born of the virgin. Two natures must ever be distinguished in Christ: the human nature, in reference to which he is the Son of God and inferior to him, ^[117]; ^[118]; ^[119], and the Divine nature which was from eternity, and equal to God, ^[120]; ^[121]; ^[122]; ^[123]. It is true, that to Jesus the Christ, as he appeared among men, every characteristic of the Divine nature is sometimes attributed, without appearing to make any distinction between the Divine and human natures; but is there any part of the Scriptures in which it is plainly said that the Divine nature of Jesus was the Son of God? Here, I trust, I may be permitted to say, with all due respect for those who differ from me, that the doctrine of the eternal Sonship of Christ is, in my opinion, anti-scriptural, and highly dangerous. This doctrine I reject for the following reasons: - 1st. I have not been able to find any express declaration in the Scriptures concerning it. 2dly. If Christ be the Son of God as to his Divine nature, then he cannot be eternal; for son implies a father; and father implies, in reference to son, precedency in time, if not in nature too. Father and son imply the idea of generation; and generation implies a time in which it was effected, and time also antecedent to such generation. 3dly. If Christ be the Son of God, as to his Divine nature, then the Father is of necessity prior, consequently superior to him. 4thly. Again, if this Divine nature were begotten of the Father, then it must be in time; i.e. there was a period in which it did not exist, and a period when it began to exist. This destroys the eternity of our blessed Lord, and robs him at once of his Godhead. 5thly. To say that he was begotten from all eternity, is, in my opinion, absurd; and the phrase eternal Son is a positive self-contradiction. Eternity is that which has had no beginning, nor stands in any reference to Time. Son supposes time, generation, and father; and time also antecedent to such generation. Therefore the conjunction of these two terms, Son and eternity is absolutely impossible, as they imply essentially different and opposite ideas.
The enemies of Christ's Divinity have, in all ages, availed themselves of this incautious method of treating this subject, and on this ground, have ever had the advantage of the defenders of the Godhead of Christ. This doctrine of the eternal Sonship destroys the deity of Christ; now, if his deity be taken away, the whole Gospel scheme of redemption is ruined. On this ground, the atonement of Christ cannot have been of infinite merit, and consequently could not purchase pardon for the offenses of mankind, nor give any right to, or possession of, an eternal glory. The very use of this phrase is both absurd and dangerous; therefore let all those who value Jesus and their salvation abide by the Scriptures. This doctrine of the eternal Sonship, as it has been lately explained in many a pamphlet, and many a paper in magazines, I must and do consider as an awful heresy, and mere sheer Arianism; which, in many cases, has terminated in Socinianism, and that in Deism. From such heterodoxies, and their abetters, may God save his Church! Amen!

Verse 36

Thy cousin Elisabeth - Thy kinswoman, συγγενης. As Elisabeth was of the tribe of Levi, ^[124], and Mary of the tribe of Judah, they could not be relatives but by the mother's side.
She hath also conceived - And this is wrought by the same power and energy through which thou shalt conceive. Thus God has given thee a proof and pledge, in what he has done for Elisabeth, of what he will do for thyself; therefore, have faith in God.
Who was called barren - It is probable that Elisabeth got this appellative by way of reproach; or to distinguish her from some other Elisabeth also well known, who had been blessed with children. Perhaps this is the reproach which Elisabeth speaks of, ^[125], her common name among men, among the people who knew her, being Elisabeth the barren.

Verse 37

For with God nothing shall be impossible - Words of the very same import with those spoken by the Lord to Sarah, when he foretold the birth of Isaac, ^[126], Is any thing too hard for the Lord? As there can be no doubt that Mary perceived this allusion to the promise and birth of Isaac, so she must have had her faith considerably strengthened by reflecting on the intervention of God in that case.

Verse 38

Behold the handmaid of the Lord - I fully credit what thou sayest, and am perfectly ready to obey thy commands, and to accomplish all the purposes of thy grace concerning me. It appears that at the instant of this act of faith, and purposed obedience, the conception of the immaculate humanity of Jesus took place; and it was Done unto her according to his word. See ^[127].

Verse 39

In those days - As soon as she could conveniently fit herself out for the journey.
Hill country - Hebron, the city of the priests, ^[128], which was situated in the tribe of Judah, about forty miles south of Jerusalem, and upwards of seventy from Nazareth.
With haste - This probably refers to nothing else than the earnestness of her mind to visit her relative Elisabeth, and to see what the Lord had wrought for her.

Verse 41

Elisabeth was filled with the Holy Ghost - This seems to have been the accomplishment of the promise made by the angel, ^[129], He shall be filled with the Holy Ghost, even from his mother's womb. The mother is filled with the Holy Spirit, and the child in her womb becomes sensible of the Divine influence.

Verse 42

Blessed art thou among women - Repeating the words of the angel, ^[130], of which she had probably been informed by the holy virgin, in the present interview.

Verse 43

The mother of my Lord - The prophetic spirit, which appears to have overshadowed Elisabeth, gave her a clear understanding in the mystery of the birth of the promised Messiah.

Verse 45

Blessed is she that believed; for there shall be, etc. - Or, Blessed is she who hath believed that there shall be, etc. This I believe to be the proper arrangement of the passage, and is thus noticed in the marginal reading. Faith is here represented as the foundation of true happiness, because it receives the fulfillment of God's promises. Whatever God has promised, he intends to perform. We should believe whatever he has spoken - his own authority is a sufficient reason why we should believe. Let us only be convinced that God has given the promise, and then implicit faith becomes an indispensable duty: in this case not to believe implicitly would be absurd and unreasonable - God will perform his promise, for He cannot lie.

Verse 46

And Mary said - Two copies of the Itala, and some books mentioned by Origen, give this song to Elisabeth. It is a counterpart of the song of Hannah, as related in ^[131].
This is allowed by many to be the first piece of poetry in the New Testament; but the address of the angel to Zacharias, ^[132], is delivered in the same way; so is that to the virgin, ^[133], and so also is Elisabeth's answer to Mary, ^[134]. All these portions are easily reducible to the hemistich form in which the Hebrew poetry of the Old Testament is found in many MSS., and in which Dr. Kennicott has arranged the Psalms, and other poetical parts of the Sacred Writings. See his Hebrew Bible.
My soul doth magnify the Lord - The verb μεγαλυνειν, Kypke has proved, signifies to celebrate with words, to extol with praises. This is the only way in which God can be magnified, or made great; for, strictly speaking, nothing can be added to God, for he is infinite and eternal; therefore the way to magnify him is to show forth and celebrate those acts in which he has manifested his greatness.

Verse 47

My spirit hath rejoiced - Exulted. These words are uncommonly emphatical - they show that Mary's whole soul was filled with the Divine influence, and wrapped up in God.

Verse 48

He hath regarded - Looked favorably, etc., επεβλεψεν. In the most tender and compassionate manner he has visited me in my humiliation, drawing the reasons of his conduct, not from any excellence in me, but from his own eternal kindness and love.
All generations shall call me blessed - This was the character by which alone she wished to be known; viz. The blessed or happy virgin. What dishonor do those do to this holy woman, who give her names and characters which her pure soul would abhor; and which properly belong to God her Savior! By her votaries she is addressed as Queen of Heaven, Mother of God, etc., titles both absurd and blasphemous.

Verse 49

He that is mighty hath done to me great things - Or, miracles, μεγαλεια. As God fills her with his goodness, she empties herself to him in praises; and, sinking into her own nothingness, she ever confesses that God alone is all in all.
Holy is his name - Probably the word which Mary used was חסד chesed, which though we sometimes translate holy, see ^[135]; ^[136], yet the proper meaning is abundant goodness, exuberant kindness; and this well agrees with the following clause.

Verse 50

His mercy is on them that fear him - His exuberant kindness manifests itself in acts of mercy to all those who fear or reverence his name; and this is continued from generation to generation, because he is abundant in goodness, and because he delighteth in mercy. This is a noble, becoming, and just character of the God of the Christians; a being who delights in the salvation and happiness of all his creatures, because his name is mercy, and his nature love.

Verse 51

He hath showed strength - Or, He hath gained the victory, εποιησε κρατος. The word κρατος is used for victory, by Homer, Hesiod, Sophocles, Euripides, and others.
With his arm - Grotius has well observed, that God's efficacy is represented by his finger, his great power by his hand, and his omnipotence by his arm. The plague of lice was the finger of God, ^[137]. The plagues in general were wrought by his hand, ^[138], And the destruction of Pharaoh's host in the Red Sea, which was effected by the omnipotence of God, is called the act of his arm, ^[139].
He hath scattered - Διεσκορπισεν, hath scattered abroad; as a whirlwind scatters dust and chaff.
The proud - Or haughty, ὑπερηφανους; from ὑπερ above, and φαινω I show - the haughty men, who wish to be noticed in preference to all others, and feel sovereign contempt for all but themselves. These God scatters abroad - instead of being in his sight, as in their own, the most excellent of the earth, he treats them as straw, stubble, chaff, and dust.
In the imagination of their hearts - While they are forming their insolent, proud, and oppressive projects - laying their plans, and imagining that accomplishment and success are waiting at their right hand, the whirlwind of God's displeasure blows, and they and their machinations are dissipated together.

Verse 52

He hath put down the mighty from their seats - Or, He hath taken down potentates from their thrones. This probably alludes to the removal of Saul from the throne of Israel, and the establishment of the kingdom in the person and family of David. And as Mary spoke prophetically, this saying may also allude to the destruction of the kingdom of Satan and his allies, and the final prevalence of the kingdom of Christ.

Verse 53

Filled the hungry - the rich he hath sent empty away - God is here represented under the notion of a person of unbounded benevolence, who is daily feeding multitudes at his gates. The poor and the rich are equally dependent upon him; to the one he gives his affluence for a season, and to the other his daily bread. The poor man comes through a sense of his want to get his daily support, and God feeds him; the rich man comes through the lust of gain, to get more added to his abundance, and, God sends him empty away - not only gives him nothing more, but often deprives him of that which he has, because he has not improved it to the honor of the giver. There is an allusion here, as in several other parts of this song, to the case of Hannah and Peninah, as related ^[140], etc.; ^[141].

Verse 54

He hath holpen [supported, αντελαβετο] his servant Israel - Israel is here represented as falling, and the Lord comes speedily in and props him up. The house of David was now ready to fall and rise no more; Jesus, being born of the very last branch of the regal line, revived the family, and restored the dominion.
In remembrance of his mercy - By mercy, the covenant which God made with Abraham, ^[142], is intended; which covenant proceeded from God's eternal mercy, as in it salvation was promised to all the nations of the earth. See ^[143], and ^[144], and this promise was, in one form or other, given to all the fathers, ^[145].
This song properly consists of three parts.
1. In the first part Mary praises God for what he had done for herself, ^[146].
2. In the second, she praises him for what he had done, and would do, against the oppressors of his people, ^[147].
3. In the third, she praises him for what he had done, and would do, for his Church, ^[148].

Verse 56

And Mary abode with her about three months - According to some, the departure of Mary from Hebron must have been but a few days before the birth of John; as nine months had now elapsed since Elisabeth's conception; see ^[149]. Hence it immediately follows: -

Verse 57

Now Elisabeth's full time came, etc. - But, according to others, we are to understand the three months of Mary's visit as preceding the birth of John, which would complete the time of Elisabeth's pregnancy, according to ^[150], and the only difficulty is to ascertain whether Mary went immediately to Hebron after her salutation, or whether she tarried nearly three months before she took the journey.

Verse 58

And her neighbors and her cousins - rejoiced with her. - Because sterility was a reproach; and they now rejoiced with their relative, from whom that reproach was now rolled away. To rejoice with those whom God has favored, and to congratulate them on the advantages which he has granted to them, is a duty which humanity, charity, and religion call upon us to fulfill.
1. It is a duty of humanity, which should be punctually performed. We are all members of each other, and should rejoice in the welfare of the whole. He who rejoices in his neighbor's prosperity increases his neighbor's happiness, and gets an addition to his own.
2. It is a duty which charity or brotherly love requires us to perform with sincerity. In the polite world, there is no duty better fulfilled in word than this is; but sincerity is utterly banished, and the giver and receiver are both convinced that compliments and good wishes mean - nothing. He who does not endeavor to take a sincere part in his neighbor's prosperity will soon feel ample punishment in the spirit of jealousy and envy.
3. It is a duty of religion, which should be fulfilled with piety. These neighbors and relatives saw that God had magnified his mercy towards Elisabeth, and they acknowledged his hand in the work. God is the dispenser of all good - he distributes his favors in mercy, judgment, and justice. Let us honor him in his gifts; and honor those, for his sake, who are objects of his favor. The society of believers are but one body; the talents, etc., of every individual are profitable to the whole community; at least none ate deprived of a share in the general welfare, but those who, through jealousy or envy, refuse to rejoice with him towards whom God hath magnified his mercy.

Verse 59

On the eighth day they came to circumcise - See an account of this institution in the note on ^[151] (note). Had circumcision been essential to an infant's salvation, God would not have ordered it to be delayed to the eighth day, because, in all countries, multitudes die before they arrive at that age. Baptism, which is generally allowed to have been substituted for circumcision, is no more necessary to the salvation of an infant than circumcision was. Both are signs of the covenant - circumcision, of the putting away the impurity of the flesh; and baptism, of the washing of regeneration, and renewing of the Holy Ghost, producing the answer of a good conscience towards God. Confer ^[152], with ^[153]. This should never be neglected: it is a sign and token of the spiritual grace.
They called him Zacharias - Among the Jews, the child was named when it was circumcised, and ordinarily the name of the father was given to the first-born son.

Verse 60

Not so; but he shall be called John - This is the name which the angel desired should be given him, ^[154], and of which Zacharias by writing had informed his wife. There is something very remarkable in the names of this family. Zachariah, זכריהו the memory or memorial of Jehovah; יהו yeho, at the end of the word, being contracted for יהוה Yehovah, as in many other names. Elisabeth, אליסבה the Sabbath or rest of my strong God: names probably given them by their parents, to point out some remarkable circumstance in their conception or birth. And John, which should always be written Jehochanan or Yehochanan, יהוחנן the grace or mercy of Jehovah: so named, because he was to go before and proclaim the God of all grace, and the mercy granted through him to a lost world. See ^[155]; see also ^[156], and ^[157].

Verse 61

None of thy kindred - As the Jewish tribes and families were kept sacredly distinct, it appears the very names of the ancestors were continued among their descendants, partly through reverence for them, and partly to avoid confusion in the genealogical tables, which, for the sake of distinguishing the inheritances, were carefully preserved in each of the families. It seems to be on this account that the neighbors and relatives objected to a name which had not before existed in any branch of the family.

Verse 62

They made signs to his father - Who, it appears from this, was deaf as well as dumb; otherwise they might have asked him, and obtained his answer in this way.

Verse 63

A writing table - Πινακιδιον, a tablet, a diminutive of πιναξ, a table. "The boys in Barbary are taught to write upon a smooth thin board, slightly daubed over with whiting, which may be rubbed off or renewed at pleasure. Such probably (for the Jewish children use the same) was the little board, or writing table, as we render it ^[158], that was called for by Zacharias." Shaw's Travels, p. 194. My old MS. considers the word as meaning the instrument of writing, rather than the tablet on which he wrote: and he aringe a poyntel, wroot seyinge, Joon is his name.
A thin board, made out of the pine tree, smeared over with wax, was used among the ancients; and to this the Anglo-Saxon version seems to refer, as it translates πινακιδιον, a wax board or cloth.
An intelligent friend has suggested a different mode of reading the 62nd and 63rd verses: ^[159]. And they asked his father how he would have him called? ^[160]. And he made signs for a writing table and wrote, His name is John: "For," says my friend, "the 64th verse proves his mouth was not opened, neither his tongue loosed, till after the child was named; therefore he could not ask for the table; and it is more reasonable that he, being dumb, should make signs, than that those should who had the use of their tongues." But, howsoever ingenious this may be, neither the words of the Greek text, nor their construction, will bear this version.

Verse 64

The latter clause of the preceding verse should be joined with the beginning of this, as follows: And they marveled all, for his mouth was opened, etc. Every person must see the propriety of putting this clause, And they marveled all, to the beginning of the 64th verse, instead of leaving it at the end of the 63rd, as in the common version. The people did not wonder because Zacharias said, He shall be called John; but because he himself was that instant restored to the use of his speech.
And he spake, and praised God - In his nine months' silence, he had learned the proper use of his tongue; and God, whose power was discredited by it, is now magnified. Happy they who, in religious matters, only break silence in order to speak of the loving-kindness of the Lord!

Verse 65

And fear came - Seeing what they might have thought a paralytic affection so suddenly and effectually healed. Φοβος - This word certainly means in several places, religious fear or reverence; and in this sense it is used ^[161]; ^[162]; ^[163]; ^[164]; ^[165]; ^[166]. The meaning of it here is plainly this: The inhabitants of Hebron and its environs, who were well acquainted with the circumstances of Zacharias and Elisabeth, perceived that God had in a remarkable manner visited them; and this begot in their minds a more than ordinary reverence for the Supreme Being. Thus the salvation of one often becomes an instrument of good to the souls of many. The inhabitants of this hill country seem to have been an open, honest-hearted, generous people; who were easily led to acknowledge the interposition of God, and to rejoice in the comfort and welfare of each other. The people of the country are more remarkable for these qualities than those in towns and cities. The latter, through that evil communication which corrupts good manners, are generally profligate, selfish, regardless of God, and inattentive to the operation of his hands.

Verse 66

What manner of child shall this be! - As there have been so many extraordinary things in his conception and birth, surely God has designed him for some extraordinary purpose. These things they laid up in their heart, patiently waiting to see what God would work.
The hand of the Lord was with him - God defended and prospered him in all things, and the prophetic spirit began to rest upon him.

Verse 67

Zacharias - prophesied - The word prophesy is to be taken here in its proper acceptation, for the predicting or foretelling future events.
Zacharias speaks, not only of what God had already done, but also of what he was about to do, in order to save a lost world.

Verse 68

Blessed be the Lord God of Israel; for, etc. - Zacharias praises God for two grand benefits which he had granted to his people. 1. He has visited them. 2. He has ransomed them.
1. He speaks by the spirit of prophecy, which calls things that are not, as though they were; because they are absolutely determined by the Most High, and shall be all fulfilled in their season. God visits his people in the incarnation of Jesus Christ; therefore this Christ is called by him, Κυριος ὁ Θεος, Jehovah the God of Israel. Here the highest and most glorious character of the Supreme Being is given to Christ.
2. This God redeems his people: it is for this end that he visits them. His soul is about to be made a sacrifice for sin: he becomes flesh, that he may suffer and die for the sin of the world. God, by taking upon him the nature of man, has redeemed that nature from eternal ruin.
He hath - redeemed - Εποιησε λυτρωσιν, he hath made a ransom - laid down the ransom price. Λυτροω signifies particularly to ransom a captive from the enemy, by paying a price. The following remarkable passage from Josephus, Ant. b. xiv. c. 14, sect. 1, fully illustrates this meaning of the original. "Herod, not knowing what had happened to his brother, hastened λυτρωσασθαι, to ransom him from the enemy, and was willing to pay λυτρον ὑπερ αυτου, a ransom for him, to the amount of three hundred talents." Sinners are fallen into the hands of their enemies, and are captives to sin and death. Jesus ransoms them by his own blood, and restores them to life, liberty, and happiness. This truth the whole Bible teaches: this truth God has shown in certain measures, even to those nations who have not been favored with the light of his written word: for Christ is that true light, which enlightens every man that cometh into the world.
How astonishing is the following invocation of the Supreme Being, (translated from the original Sanscreet by Dr. C. Wilkins), still existing on a stone, in a cave near she ancient city of Gya, in the East Indies! "The Deity, who is the Lord, the possessor of all, appeared in this ocean of natural beings, at the beginning of the Kalee Yoog (the age of contention and baseness). He who is omnipresent and everlastingly to be contemplated, the Supreme Being, the Eternal One, the Divinity worthy to be adored - Appeared here with a Portion of his Divine Nature. Reverence be unto thee in the form of (a) Bood-dha! Reverence be unto the Lord of the earth! Reverence be unto thee, an Incarnation of the Deity, and the Eternal One! Reverence be unto thee, O God, in the form of the God of mercy; the dispeller of pain and trouble, the Lord of all things, the Deity who overcometh the sins of the Kalee Yoog; the guardian of the universe, the emblem of mercy toward those who serve thee - (b) O'M! the possessor of all things in Vital Form! Thou art (c) Brahma, Veeshnoo, and Mahesa! Thou art Lord of the universe! Thou art under the form of all things, movable and immovable, the possessor of the whole! and thus I adore thee. Reverence be unto the Bestower Of Salvation, and the Ruler of the faculties! Reverence be unto thee, the Destroyer of the Evil Spirit! O Damordara, (d) show me favor! I adore thee, who art celebrated by a thousand names, and under various forms, in the shape of Bood-dha, the God of Mercy! Be propitious, O Most High God!" - Asiatic Researches, vol. i. pp. 284, 285. (a) Bood-dha. The name of the Deity, as author of happiness. (b) O'M. A mystic emblem of the Deity, forbidden to be pronounced but in silence. It is a syllable formed of the Sanscreet letters a, o o, which in composition coalesce, and make o, and the nasal consonant m. The first letter stands for the Creator, the second for the Preserver and the third for the Destroyer. It is the same among the Hindoos as יהוה Yehovah is among the Hebrews. (c) Brahma, the Deity in his creative quality. Veeshnoo, he who filleth all space, the Deity in his preserving quality. Mahesa, the Deity in his destroying quality. This is properly the Hindoo Trinity: for these three names belong to the same Being. See the notes to the Bhagvat Geeta. (d) Damordara, or Darmadeve, the Indian God of Virtue.

Verse 69

And hath raised up a horn of salvation - That is, a mighty and glorious Savior: a quotation from ^[167]. Horns are the well known emblems of strength, glory, and power, both in the sacred and profane writers, because the strength and beauty of horned animals consist in their horns. Horns have also been considered as emblems of light; therefore the heathen god Apollo is represented with horns, to point out the power, glory, and excellence of the solar light. The Chaldee paraphrast sometimes translates קרן keren, horn, by מלכות malcuth, or מלכותא malcutha, ^[168]; ^[169], which signify a kingdom: but it is likely that the allusion is here made to the horns of the altar; and as the altar was a place of refuge and safety, and those who laid hold on its horns were considered to be under the protection of the Lord, so, according to the expression of Zacharias, Jesus Christ is a new altar, to which whosoever flees shall find refuge.
Some imagine that this form of speech is taken from the custom of ancient warriors, who had a horn of steel on the top of their helmets, which ordinarily lay flat, till the person came victorious from battle, and then it was erected, as emblematical of the victory gained. Such a horn as this is represented on the helmet of the Abyssinian kings and warriors: see the plates in Bruce's Travels. To this custom of wearing or lifting up the horn, the following scriptures are thought to allude: ^[170]; ^[171]; ^[172]; ^[173]. In ancient gems and coins, this form of the horn on helmets is easily discernible, sometimes flat, sometimes erected. A horn, filled with various fruits, was also the emblem of abundance among the ancients: hence their cornu copia, or horn of plenty. From all this we may learn that the Lord Jesus gives a luminous, powerful, prevalent, glorious, and abundant Salvation or Refuge to mankind.
In the house of his servant David - Or, in the family: so the word οικος, house, is often used in the Sacred Writings. In ^[174], the angel states that Mary was of the family of David; and Zacharias, who, from the nature of his office, must have been well acquainted with the public genealogical tables, attests the same thing. This is a matter of considerable importance; because it shows forth the truth of all the prophetic declarations, which uniformly state that the Messiah should come from the family and sit on the throne of David.

Verse 71

That we should be saved (literally, a salvation) from our enemies - As Zacharias spoke by the inspiration of the Holy Spirit, the salvation which he mentions here must necessarily be understood in a spiritual sense. Satan, death, and sin are the enemies from whom Jesus came to deliver us. Sin is the most dangerous of all, and is properly the only enemy we have to fear. Satan is without us, and can have no power over us, but what he gets through sin. Death is only in our flesh, and shall be finally destroyed (as it affects us) on the morning of the resurrection.
Jesus redeems from sin; this is the grand, the glorious, the important victory. Let us get sin cast out, and then we need, fear neither death, nor the devil.

Verse 72

His holy covenant - See the note on ^[175].

Verse 74

Being delivered, etc. - The salvation brought by Jesus Christ, consists in the following things: -
1. We are to be delivered out of the hand of our enemies, and from all that hate us; so that sin shall neither have dominion over us, nor existence in us.
2. We are to worship God, λατρευειν, to render him that service and adoration which the letter and spirit of his religion require.
3. Ye are to live in holiness, a strict inward conformity to the mind of Christ - and righteousness, a full outward conformity to the precepts of the Gospel.
4. This is to be done before God, under the continual influence and support of his grace, and with a constant evidence of his presence and approbation.
5. This state is a state of true happiness - it is without fear. Sin is all cast out, holiness is brought in; God's power upholds, and his approbation cheers and comforts, the believing heart. Thus misery is precluded, and happiness established.
6. This blessedness is to continue as long as we exist - all the days of our life, in all ages, in all situations, and in all circumstances. What a pity to have lived so long without God in the world, when so much happiness and glory are to be enjoyed in union with him! Της ζωης, in the last clause, is omitted by many MSS., versions, and fathers. Griesbach has left it out of the text: however, it is but of small importance whether we read all our days, or, all the days of our life.

Verse 76

And thou, child, etc. - Zacharias proclaims the dignity, employment, doctrine, and success of his son; and the ruin and recovery of the Jews and the Gentiles.
1. His dignity. Thou shalt be called (constituted) a prophet of the Most High. Prophet has two acceptations: - 1st. A person who foretells future events; and; 2dly. A teacher of men in the things of God, ^[176]. John was a prophet in both senses: he proclaimed the mercy which should be communicated; announced the baptism of the Holy Spirit; and taught men how to leave their sins, and how to find the salvation of God. See ^[177]. His very name, Jehochanan, the grace or mercy of Jehovah, (see ^[178]), was a constant prediction of the salvation of God. Our Lord terms him the greatest prophet which had ever appeared in the world. He had the honor of being the last and clearest prophet of the old covenant, and the first of the new.
2. His employment. Thou shalt go before the face of the Lord to prepare his ways. He should be the immediate forerunner of Jesus Christ, none being capable of succeeding him in his ministry but Christ himself. He was to prepare his ways, to be the honored instrument, in the hands of God, of disposing the hearts of multitudes of the Israelites to believe in and follow the Lord Jesus.
3. Zacharias points out the doctrine or teaching of John. It should be γνωσις σωτηριας, the science of salvation. Men are ignorant, and they must be instructed. Human sciences may be profitable in earthly matters, but cannot profit the soul. The science that teaches God must come from God. No science is of any avail to the soul that does not bring salvation with it: this is the excellence of heavenly science, and an excellence that is peculiar to itself. No science but that which comes from God can ever save a soul from the power, the guilt, and the pollution of sin.
4. Zacharias predicts the success of his son's ministry. Under his preaching, the people should be directed to that tender mercy of God, through which they might obtain the remission of their sins, ^[179], ^[180]. Those who are sent by God, and preach his truth, and his only, shall always be successful in their work; for it is for this very purpose that God has sent them; and it would be a marvelous thing, indeed, should they labor in vain. But there never was such a case, since God made man, in which a preacher was Divinely commissioned to preach Jesus and his salvation, and yet had no fruit of his labor.
5. Zacharias points out the wretched state in which the inhabitants of Judea and the Gentile world were then found.
1. Their feet had wandered out of the way of peace, (^[181]), of temporal and spiritual prosperity.
2. They had got into a state of darkness - they were blind concerning the things of God, and the things which belonged to their salvation.
3. They had become contented inhabitants of this land of intellectual darkness - they had sat down in it, and were not concerned to get out of it.
4. They were about to perish in it - death had his dominion there; and his swift approaches to them were now manifested to the prophet by seeing his shadow cast upon them. Ignorance of God and salvation is the shadow of death; and the substance, eternal ruin, is essentially connected with the projected shadow. See these phrases explained at large on ^[182] (note).
6. Zacharias proclaims the recovery of a lost world. As the removal of this darkness, and redemption from this death, were now at hand, John is represented as being a day-spring from on high, a morning star, that foretold the speedy approach of the day, and the rising of the Sun of righteousness. That these words should be applied to John, and not to Christ, I am fully satisfied; and cannot give my reasons better for the arrangement I have made in the preceding notes, than in the words of an eminent critic, who, I find, has adopted nearly the same plan with myself. The passage, as I read it, is as follows: Through the tender mercy of our God, by which he hath visited us: a day-spring from on high, to give light to them that sit in the darkness and in the shadow of death, etc. "Let the reader judge, whether my arrangement of this passage, which much better suits the original, be not far more elegant, and in all respects superior to the old translation. Thou, child! wilt be a teacher - Thou Wilt Be a day-spring from the sky. And with what beauty and propriety is John, the forerunner of our Lord, styled the dawn of day, that ushers in the rising of the Sun of righteousness! And the concluding words - to guide our feet into the way of peace - is a comprehensive clause, after the manner of Hebrew poetry, belonging equally to the former sentence, beginning at - And thou, child! - and the latter, beginning at - A day-spring from the sky: for the people spoken of in the former are the Jews; and in the latter, the Gentiles." - Wakefield.

Verse 80

The child grew - Increased in stature and bodily vigor. And waxed strong in spirit - had his understanding Divinely illuminated and confirmed in the truths of God. And was in the deserts - the city of Hebron, the circumjacent hill country, and in or near Nazareth. Till the time of his showing, or manifestation - till he was thirty years of age, before which time the law did not permit a man to enter into the public ministry, ^[183]. See also ^[184].
So much has already been said, by way of practical improvement of the different subjects in this important chapter, as to preclude the necessity of any addition here.

Chapter 2

Introduction

The decree of Augustus to enroll all the Roman empire, ^[185], ^[186]. Joseph and Mary go to their own city to be enrolled, ^[187]. Christ is born, ^[188], ^[189]. His birth is announced to the shepherds, ^[190]. They go to Bethlehem, and find Joseph, Mary, and Christ, ^[191]. Christ is circumcised, ^[192]. His parents go to present him in the temple, ^[193]. Simeon receives him: his song, ^[194]. Anna the prophetess, ^[195]. The holy family return to Nazareth, ^[196], ^[197]. They go to Jerusalem at the feast of the passover, and leave Jesus behind in Jerusalem, ^[198]. They return seeking him, and find him in the midst of the doctors, ^[199]. His mother chides him, ^[200]. His defense of his conduct, ^[201], ^[202]. They all return to Nazareth, ^[203], ^[204].

Verse 1

Caesar Augustus - This was Caius Caesar Octavianus Augustus, who was proclaimed emperor of Rome in the 29th year before our Lord, and died a.d. 14.
That all the world should be taxed - Πασαν την οικουμενην, the whole of that empire. It is agreed, on all hands, that this cannot mean the whole world, as in the common translation; for this very sufficient reason, that the Romans had not the dominion of the whole earth, and therefore could have no right to raise levies or taxes in those places to which their dominion did not extend. Οικουμενη signifies properly the inhabited part of the earth, from οικεω, to dwell, or inhabit. Polybius makes use of the very words in this text to point out the extent of the Roman government, lib. vi. c. 48; and Plutarch uses the word in exactly the same sense, Pomp. p. 635. See the passages in Wetstein. Therefore the whole that could be meant here, can be no more than that a general Census of the inhabitants and their effects had been made in the reign of Augustus, through all the Roman dominions.
But as there is no general census mentioned in any historian as having taken place at this time, the meaning of οικουμενη must be farther restrained, and applied solely to the land of Judea. This signification it certainly has in this same evangelist, ^[205]. Men's hearts failing them for fear, and for looking after those things which are coming on the earth, τῃ οικουμενῃ this land. The whole discourse relates to the calamities that were coming, not upon the whole world, nor the whole of the Roman empire, but on the land of Judea, see ^[206]. Then let them that are in Judea flee to the mountains. Out of Judea, therefore, there would be safety; and only those who should be with child, or giving suck, in those days, are considered as peculiarly unhappy, because they could not flee away from that land on which the scourge was to fall: for the wrath, or punishment, shall be, says our Lord, εν τῳ λαῳ τουτῳ, On This Very People, viz. the Jews, ^[207]. It appears that St. Luke used this word in this sense in conformity to the Septuagint, who have applied it in precisely the same way, ^[208]; ^[209]; ^[210]. And from this we may learn, that the word οικουμενη had been long used as a term by which the land of Judea was commonly expressed. Ἡ γη, which signifies the earth, or world in general, is frequently restrained to this sense, being often used by the evangelists and others for all the country of Judea. See ^[211]; ^[212].
It is probable that the reason why this enrolment, or census, is said to have been throughout the whole Jewish nation, was to distinguish it from that partial one, made ten years after, mentioned ^[213], which does not appear to have extended beyond the estates of Archelaus, and which gave birth to the insurrection excited by Judas of Galilee. See Josephus, Ant. book xx. c. 3.

Verse 2

This taxing was first made when Cyrenius, etc. - The next difficulty in this text is found in this verse, which may be translated, Now this first enrolment was made when Quirinus was governor of Syria.
It is easily proved, and has been proved often, that Caius Sulpicius Quirinus, the person mentioned in the text, was not governor of Syria, till ten or twelve years after the birth of our Lord.
St. Matthew says that our Lord was born in the reign of Herod, ^[214], at which time Quintilius Varus was president of Syria, (Joseph. Ant. book xvii. c. 5, sect. 2), who was preceded in that office by Sentius Saturninus. Cyrenius, or Quirinus, was not sent into Syria till Archelaus was removed from the government of Judea; and Archelaus had reigned there between nine and ten years after the death of Herod; so that it is impossible that the census mentioned by the evangelist could have been made in the presidency of Quirinus.
Several learned men have produced solutions of this difficulty; and, indeed, there are various ways of solving it, which may be seen at length in Lardner, vol. i. p. 248-329. One or other of the two following appears to me to be the true meaning of the text.
1. When Augustus published this decree, it is supposed that Quirinus, who was a very active man, and a person in whom the emperor confided, was sent into Syria and Judea with extraordinary powers, to make the census here mentioned; though, at that time, he was not governor of Syria, for Quintilius Varus was then president; and that when he came, ten or twelve years after, into the presidency of Syria, there was another census made, to both of which St. Luke alludes, when he says, This was the first assessment of Cyrenius, governor of Syria; for so Dr. Lardner translates the words. The passage, thus translated, does not say that this assessment was made when Cyrenius was governor of Syria, which would not have been the truth, but that this was the first assessment which Cyrenius, who was (i.e. afterwards) governor of Syria, made; for after he became governor, he made a second. Lardner defends this opinion in a very satisfactory and masterly manner. See vol. i. p. 317. etc.
2. The second way of solving this difficulty is by translating the words thus: This enrolment was made Before Cyrenius was governor of Syria; or, before that of Cyrenius. This sense the word πρωτος appears to have, ^[215] : ὁτι πρωτος μου ην, for he was Before me. ^[216] : The world hated me Before (πρωτον) it hated you. See also ^[217]. Instead of πρωτη, some critics read προ της, This enrolment was made Before That of Cyrenius. Michaelis; and some other eminent and learned men, have been of this opinion: but their conjecture is not supported by any MS. yet discovered; nor, indeed, is there any occasion for it. As the words in the evangelist are very ambiguous, the second solution appears to me to be the best.

Verse 3

And all went to be taxed, every one into his own city - The Roman census was an institution of Servius Tullius, sixth king of Rome. From the account which Dionysius of Halicarnassus gives of it; we may at once see its nature. "He ordered all the citizens of Rome to register their estates according to their value in money, taking an oath, in a form he prescribed, to deliver a faithful account according to the best of their knowledge, specifying the names of their parents, their own age, the names of their wives and children, adding also what quarter of the city, or what town in the country, they lived in." Ant. Rom. l. iv. c. 15. p. 212. Edit. Huds.
A Roman census appears to have consisted of these two parts:
1. The account which the people were obliged to give in of their names, quality, employments, wives, children, servants, and estates; and
2. The value set upon the estates by the censors, and the proportion in which they adjudged them to contribute to the defense and support of the state, either in men or money, or both: and this seems to have been the design of the census or enrolment in the text.
This census was probably similar to that made in England in the reign of William the Conqueror, which is contained in what is termed Domesday Book, now in the Chapter House, Westminster, and dated 1086.

Verse 5

With Mary his espoused wife - There was no necessity for Mary to have gone to Bethlehem, as Joseph's presence could have answered the end proposed in the census as well without Mary as with her; but God so ordered it, that the prophecy of Micah should be thus fulfilled, and that Jesus should be born in the city of David; ^[218].

Verse 7

Laid him in a manger - Wetstein has shown, from a multitude of instances, that φατνη means not merely the manger, but the whole stable, and this I think is its proper meaning in this place. The Latins use praesepe, a manger, in the same sense. So Virgil, Aen. vii. p. 275.
Stabant ter centum nitidi in praesepibus altis "Three hundred sleek horses stood in lofty stables."
Many have thought that this was a full proof of the meanness and poverty of the holy family, that they were obliged to take up their lodging in a stable; but such people overlook the reason given by the inspired penman, because there was no room for them in the inn. As multitudes were going now to be enrolled, all the lodgings in the inn had been occupied before Joseph and Mary arrived. An honest man who had worked diligently at his business, under the peculiar blessing of God, as Joseph undoubtedly had, could not have been so destitute of money as not to be able to procure himself and wife a comfortable lodging for a night; and, had he been so ill fitted for the journey as some unwarrantably imagine, we may take it for granted he would not have brought his wife with him, who was in such a state as not to be exposed to any inconveniences of this kind without imminent danger.
There was no room for them in the inn - In ancient times, inns were as respectable as they were useful, being fitted up for the reception of travelers alone: - now, they are frequently haunts for the idle and the profligate, the drunkard and the infidel; - in short, for any kind of guests except Jesus and his genuine followers. To this day there is little room for such in most inns; nor indeed have they, in general, any business in such places. As the Hindoos travel in large companies to holy places and to festivals, it often happens that the inns (suraies) are so crowded that there is not room for one half of them: some lie at the door, others in the porch. These inns, or lodging-houses, are kept by Mohammedans, and Mussulmans obtain prepared food at them; but the Hindoos purchase rice, etc., and cook it, paying about a halfpenny a night for their lodging. Ward's Customs.

Verse 8

There were - shepherds abiding in the field - There is no intimation here that these shepherds were exposed to the open air. They dwelt in the fields where they had their sheep penned up; but they undoubtedly had tents or booths under which they dwelt.
Keeping watch - by night - Or, as in the margin, keeping the watches of the night, i.e. each one keeping a watch (which ordinarily consisted of three hours) in his turn. The reason why they watched them in the field appears to have been, either to preserve the sheep from beasts of prey, such as wolves, foxes, etc., or from freebooting banditti, with which all the land of Judea was at that time much infested. It was a custom among the Jews to send out their sheep to the deserts, about the passover, and bring them home at the commencement of the first rain: during the time they were out, the shepherds watched them night and day. As the passover occurred in the spring, and the first rain began early in the month of Marchesvan, which answers to part of our October and November, we find that the sheep were kept out in the open country during the whole of the summer. And as these shepherds had not yet brought home their flocks, it is a presumptive argument that October had not yet commenced, and that, consequently, our Lord was not born on the 25th of December, when no flocks were out in the fields; nor could he have been born later than September, as the flocks were still in the fields by night. On this very ground the nativity in December should be given up. The feeding of the flocks by night in the fields is a chronological fact, which casts considerable light upon this disputed point. See the quotations from the Talmudists in Lightfoot.
The time in which Christ was born has been considered a subject of great importance among Christians. However, the matter has been considered of no moment by Him who inspired the evangelists; as not one hint is dropped on the subject, by which it might be possible even to guess nearly to the time, except the chronological fact mentioned above. A late writer makes the following remark: "The first Christians placed the baptism of Christ about the beginning of the fifteenth year of Tiberius; and thence reckoning back thirty years, they placed his birth in the forty-third year of the Julian period, the forty-second of Augustus, and the twenty-eighth after the victory at Actium. This opinion obtained till a.d. 527, when Dionysius Exiguus invented the vulgar account. Learned and pious men have trifled egregiously on this subject, making that of importance which the Holy Spirit, by his silence, has plainly informed them is of none. Fabricius gives a catalogue of no less than 136 different opinions concerning the Year of Christ's birth: and as to his birth Day, that has been placed by Christian sects and learned men in every month in the year. The Egyptians placed it in January - Wagenseil, in February - Bochart, in March - some, mentioned by Clemens Alexandrinus, in April - others, in May - Epiphanius speaks of some who placed it in June - and of others who supposed it to have been in July - Wagenseil, who was not sure of February, fixed it probably in August - Lightfoot, on the 15th of September - Scaliger, Casaubon, and Calvisius, in October - others, in November - but the Latin Church, supreme in power, and infallible in judgment, placed it on the 25th of December, the very day on which the ancient Romans celebrated the feast of their goddess Bruma." See more in Robinson's Notes on Claude's Essay, vol. i. p. 275, etc. Pope Julius I. was the person who made this alteration, and it appears to have been done for this reason: the sun now began his return towards the northern tropic, ending the winter, lengthening the short days, and introducing the spring. All this was probably deemed emblematical of the rising of the Sun of righteousness on the darkness of this world, and causing the day-spring from on high to visit mankind.

Verse 9

The angel of the Lord came upon them - Or, stood over them, επεστη. It is likely that the angel appeared in the air at some little distance above them, and that from him the rays of the glory of the Lord shone round about them, as the rays of light are projected from the sun.
They were sore afraid - Terrified with the appearance of so glorious a being, and probably fearing that he was a messenger of justice, coming to denounce Divine judgments, or punish them immediately, for sins with which their consciences would not fail, on such an occasion, to reproach them.

Verse 10

Behold, I bring you good tidings - I am not come to declare the judgments of the Lord, but his merciful loving-kindness, the subject being a matter of great joy. He then declares his message. Unto you - to the Jews first, and then to the human race. Some modern MSS. with the utmost impropriety read ἡμιν, us, as if angels were included in this glorious work of redemption; but St. Paul says, he took not upon him the nature of angels, but the seed of Abraham, i.e. the nature of Abraham and his posterity, the human nature; therefore the good news is to you, - and not to yourselves exclusively, for it is to all people, to all the inhabitants of this land, and to the inhabitants of the whole earth.

Verse 11

A Savior, which is Christ the Lord - A Savior, σωτηρ, the same as Jesus from σωζειν, to make safe, to deliver, preserve, to make alive, thus used by the Septuagint for החיה hecheiah, to cause to escape; used by the same for פלט to confide in, to hope. See the extensive acceptations of the verb in Mintert, who adds under Σωτηρ: "The word properly denotes such a Savior as perfectly frees us from all evil and danger, and is the author of perpetual salvation." On the word Jesus, see ^[219] (note).
Which is Christ. Χριστος, the anointed, from χριω to anoint, the same as משיה Messiah, from משח mashach. This name points out the Savior of the world in his prophetic, regal, and sacerdotal offices: as in ancient times, prophets, kings, and priests were anointed with oil, when installed into their respective offices. Anointing was the same with them as consecration is with us. Oil is still used in the consecration of kings.
It appears from ^[220], that anointing with oil, in consecrating a person to any important office, whether civil or religious, was considered as an emblem of the communication of the gifts and graces of the Holy Spirit. This ceremony was used on three occasions, viz. the installation of prophets, priests, and kings, into their respective offices. But why should such an anointing be deemed necessary? Because the common sense of men taught them that all good, whether spiritual or secular, must come from God, its origin and cause. Hence it was taken for granted,
1. That no man could foretell events, unless inspired by the Spirit of God. And therefore the prophet was anointed, to signify the communication of the Spirit of wisdom and knowledge.
2. That no person could offer an acceptable sacrifice to God for the sins of men, or profitably minister in holy things, unless enlightened, influenced, and directed by the Spirit of grace and holiness. Hence the priest was anointed, to signify his being divinely qualified for the due performance of his sacred functions.
3. That no man could enact just and equitable laws which should have the prosperity of the community and the welfare of the individual continually in view, or could use the power confided to him only for the suppression of vice and the encouragement of virtue, but that man who was ever under the inspiration of the Almighty.
Hence kings were inaugurated by anointing with oil. Two of these offices only exist in all civilized nations, the sacerdotal and regal; and in some countries the priest and king are still consecrated by anointing. In the Hebrew language, משח mashach signifies to anoint; and המשיח ha-mashiach, the anointed person. But as no man was ever dignified by holding the three offices, so no person ever had the title ha-mashiach, the anointed one, but Jesus the Christ. He alone is King of kings, and Lord of lords: the king who governs the universe, and rules in the hearts of his followers; the prophet to instruct men in the way wherein they should go; and the great high priest, to make atonement for their sins.
Hence he is called the Messias, a corruption of the word המשיח ha-mashiach, The anointed One, in Hebrew; which gave birth to ὁ Χριστος, ho Christos, which has precisely the same signification in Greek. Of him, Melchizedek, Abraham, Aaron, David, and others, were illustrious types; but none of these had the title of The Messiah, or the Anointed of God: This does, and ever will, belong exclusively to Jesus the Christ.
The Lord. Κυριος, the supreme, eternal Being, the ruler of the heavens and the earth. The Septuagint generally translate יהוה Yehovah by Κυριος. This Hebrew word, from היה hayah, he was, properly points out the eternity and self-existence of the Supreme Being; and if we may rely on the authority of Hesychius, which no scholar will call in question, Κυριος is a proper translation of יהוה Yehovah, as it comes from κυρω, - τυγχανω, I am, I exist. Others derive it from κυρος, authority, legislative power. It is certain that the lordship of Christ must be considered in a mere spiritual sense, as he never set up any secular government upon earth, nor commanded any to be established in his name; and there is certainly no spiritual government but that of God: and indeed the word Lord, in the text, appears to be properly understood, when applied to the deity of Christ. Jesus is a prophet, to reveal the will of God, and instruct men in it. He is a priest, to offer up sacrifice, and make atonement for the sin of the world. He is Lord, to rule over and rule in the souls of the children of men: in a word, he is Jesus the Savior, to deliver from the power, guilt, and pollution of sin; to enlarge and vivify, by the influence of his Spirit; to preserve in the possession of the salvation which he has communicated; to seal those who believe, heirs of glory; and at last to receive them into the fullness of beatitude in his eternal joy.

Verse 12

This shall be a sign (or token) unto you - You shall find this glorious person, however strange it may appear, wrapped in swaddling clothes, lying in a stable! It is by humility that Christ comes to reign; and this is the only way into his kingdom! Pride is the character of all the children of Adam: humility the mark of the Son of God, and of all his followers. Christ came in the way of humility to destroy that pride which is the root of evil in the souls of men. And thus, according to the old medical aphorism, "Opposites are destroyed by their opposites."

Verse 13

Suddenly there was with the angel, etc. - this multitude of the heavenly host had just now descended from on high, to honor the new-born Prince of peace, to give his parents the fullest conviction of his glory and excellence, and to teach the shepherds, who were about to be the first proclaimers of the Gospel, what to think and what to speak of him, who, while he appeared as a helpless infant, was the object of worship to the angels of God.

Verse 14

Glory to God in the highest - The design of God, in the incarnation, was to manifest the hidden glories of his nature, and to reconcile men to each other and to himself. The angels therefore declare that this incarnation shall manifest and promote the glory of God, εν ὑψιστοις not only in the highest heavens, among the highest orders of beings, but in the highest and most exalted degrees. For in this astonishing display of God's mercy, attributes of the Divine nature which had not been and could not be known in any other way should be now exhibited in the fullness of their glory, that even the angels should have fresh objects to contemplate, and new glories to exult in. These things the angels desire to look into, ^[221], and they desire it because they feel they are thus interested in it. The incarnation of Jesus Christ is an infinite and eternal benefit. Heaven and earth both partake of the fruits of it, and through it angels and men become one family, ^[222].
Peace, good will toward men - Men are in a state of hostility with Heaven and with each other. The carnal mind is enmity against God. He who sins wars against his Maker; and "Foe to God was ne'er true friend to man."
When men become reconciled to God, through the death of his Son, they love one another. They have peace with God; peace in their own consciences; and peace with their neighbors: good will dwells among them, speaks in them, and works by them. Well might this state of salvation be represented under the notion of the kingdom of God, a counterpart of eternal felicity. See on ^[223] (note).

Verse 15

Let us now go even unto Bethlehem - Διελθωμεν, let us go across the country at the nearest, that we may lose no time, that we may speedily see this glorious reconciler of God and man. All delays are dangerous: but he who delays to seek Jesus, when the angels, the messengers of God, bring him glad tidings of salvation, risks his present safety and his eternal happiness. O, what would the damned in hell give for those moments in which the living hear of salvation, had they the same possibility of receiving it! Reader, be wise. Acquaint thyself now with God, and be at peace; and thereby good will come unto thee. Amen.

Verse 17

They made known abroad the saying - These shepherds were the first preachers of the Gospel of Christ: and what was their text? Why, Glory to God in the highest heavens, and on earth peace and good will among men. This is the elegant and energetic saying which comprises the sum and substance of the Gospel of God. This, and this only, is the message which all Christ's true pastors or shepherds bring to men. He who, while he professes the religion of Christ, disturbs society by his preachings or writings, who excludes from the salvation of God all who hold not his religious or political creed, never knew the nature of the Gospel, and never felt its power or influence. How can religious contentions, civil broils, or open wars, look that Gospel in the face which publishes nothing but glory to God, and peace and good will among men? Crusades for the recovery of a holy land so called, (by the way, latterly, the most unholy in the map of the world), and wars for the support of religion, are an insult to the Gospel, and blasphemy against God!

Verse 19

And pondered them in her heart - Συμβαλλουσα, Weighing them in her heart. Weighing is an English translation of our word pondering, from the Latin ponderare. Every circumstance relative to her son's birth, Mary treasured up in her memory; and every new circumstance she weighed, or compared with those which had already taken place, in order to acquire the fullest information concerning the nature and mission of her son.

Verse 20

The shepherds returned, glorifying and praising - These simple men, having satisfactory evidence of the truth of the good tidings, and feeling a Divine influence upon their own minds, returned to the care of their flocks, glorifying God for what he had shown them, and for the blessedness which they felt. "Jesus Christ, born of a woman, laid in a stable, proclaimed and ministered to by the heavenly host, should be a subject of frequent contemplation to the pastors of his Church. After having compared the predictions of the prophets with the facts stated in the evangelic history, their own souls being hereby confirmed in these sacred truths, they will return to their flocks, glorifying and praising God for what they had seen and heard in the Gospel history, just as it had been told them in the writings of the prophets; and, preaching these mysteries with the fullest conviction of their truth, they become instruments in the hands of God of begetting the same faith in their hearers; and thus the glory of God and the happiness of his people are both promoted." What subjects for contemplation! - what matter for praise!

Verse 21

When eight days were accomplished - The law had appointed that every male should be circumcised at eight days old, or on the eighth day after its birth, ^[224]; and our blessed Lord received circumcision in token of his subjection to the law, ^[225]; ^[226].
His name was called Jesus - See on ^[227] (note) and ^[228] (note).

Verse 22

Days of her purification - That is, thirty-three days after what was termed the seven days of her uncleanness - forty days in all: for that was the time appointed by the law, after the birth of a male child. See ^[229], ^[230].
The MSS. and versions differ much in the pronoun in this place: some reading αυτης, Her purification; others αυτου, His purification; others αυτων, Their purification; and others αυτοιν, the purification of Them Both. Two versions and two of the fathers omit the pronoun, Αυτων, their, and αυτου, his, have the greatest authorities in their support, and the former is received into most of the modern editions. A needless scrupulosity was, in my opinion, the origin of these various readings. Some would not allow that both needed purification, and referred the matter to Mary alone. Others thought neither could be supposed to be legally impure, and therefore omitted the pronoun entirely, leaving the meaning indeterminate. As there could be no moral defilement in the case, and what was done being for the performance of a legal ceremony, it is of little consequence which of the readings is received into the text.
The purification of every mother and child, which the law enjoined, is a powerful argument in proof of that original corruption and depravity which every human being brings into the world. The woman to be purified was placed in the east gate of the court, called Nicanor's gate, and was there sprinkled with blood: thus she received the atonement. See Lightfoot.

Verse 24

And to offer a sacrifice - Neither mother nor child was considered as in the Lord's covenant, or under the Divine protection, till these ceremonies, prescribed by the law, had been performed.
A pair of turtle doves, etc. - One was for a burnt-offering, and the other for a sin-offering: see ^[231]. The rich were required to bring a lamb, but the poor and middling classes were required to bring either two turtle doves, or two pigeons. This is a proof that the holy family were not in affluence. Jesus sanctified the state of poverty, which is the general state of man, by passing through it. Therefore the poor have the Gospel preached unto them; and the poor are they who principally receive it.
Though neither Mary nor her son needed any of these purifications, for she was immaculate, and He was the Holy One, yet, had she not gone through the days of purification according to the law, she could not have appeared in the public worship of the Most High, and would have been considered as an apostate from the faith of the Israel of God; and had not He been circumcised and publicly presented in the temple, he could not have been permitted to enter either synagogue or temple, and no Jew would have heard him preach, or had any intercourse or connection with him. These reasons are sufficient to account for the purification of the holy virgin, and for the circumcision of the most holy Jesus.

Verse 25

And, behold, there was a man in Jerusalem - This man is distinguished because of his singular piety. There can be no doubt that there were many persons in Jerusalem named Simeon, besides this man; but there was none of the name who merited the attention of God so much as he in the text. Such persevering exemplary piety was very rare, and therefore the inspired penman ushers in the account with behold! Several learned men are of the opinion that he was son to the famous Hillel, one of the most celebrated doctors and philosophers which had ever appeared in the Jewish nation since the time of Moses. Simeon is supposed also to have been the Ab or president of the grand Sanhedrin.
The same man was just - He steadily regulated all his conduct by the law of his God: and devout - he had fully consecrated himself to God, so that he added a pious heart to a righteous conduct. The original word ευλαβης, signifies also a person of good report - one well received among the people, or one cautious and circumspect in matters of religion; from ευ, well, and λαμβανω, I take: it properly denotes, one who takes any thing that is held out to him, well and carefully. He so professed and practised the religion of his fathers that he gave no cause for a friend to mourn on his account, or an enemy to triumph.
Several excellent MSS. read ευσεβης, pious or godly, from ευ, well, and σεβομαι, I worship; one who worships God well, i.e. in spirit and in truth.
Waiting for the consolation of Israel - That is, the Messiah, who was known among the pious Jews by this character: he was to be the consolation of Israel, because he was to be its redemption. This consolation of Israel was so universally expected that the Jews swore by it: So let me see the Consolation, if such a thing be not so, or so. See the forms in Lightfoot.
The Holy Ghost was upon him - He was a man divinely inspired, overshadowed, and protected by the power and influence of the Most High.

Verse 26

It was revealed unto him - He was divinely informed, κεχρηματισμενον - he had an express communication from God concerning the subject. The secret of the Lord is with them that fear him. The soul of a righteous and devout man is a proper habitation for the Holy Spirit.
He should not see death - They that seek shall find: it is impossible that a man who is earnestly seeking the salvation of God, should be permitted to die without finding it.
The Lord's Christ - Rather, the Lord's anointed. That prophet, priest, and king, who was typified by so many anointed persons under the old covenant; and who was appointed to come in the fullness of time, to accomplish all that was written in the law, in the prophets, and in the Psalms, concerning him. See the note on ^[232].

Verse 27

He came by the Spirit into the temple - Probably he had in view the prophecy of Malachi, ^[233], The Lord, whom ye seek, shall suddenly come to his temple. In this messenger of the covenant, the soul of Simeon delighted. Now the prophecy was just going to be fulfilled; and the Holy Spirit, who dwelt in the soul of this righteous man, directed him to go and see its accomplishment. Those who come, under the influence of God's Spirit, to places of public worship, will undoubtedly meet with him who is the comfort and salvation of Israel.
After the custom of the law - To present him to the Lord, and then redeem him by paying five shekels, ^[234], ^[235], and to offer those sacrifices appointed by the law. See ^[236].

Verse 28

Then took he him up in his arms - What must the holy soul of this man have felt in this moment! O inestimable privilege! And yet ours need not be inferior: If a man love me, says Christ, he will keep my word; and I and the Father will come in unto him, and make our abode with him. And indeed even Christ in the arms could not avail a man, if he were not formed in his heart.

Verse 29

Lord, now lettest thou thy servant depart in peace - Now thou dismissest, απολυεις, loosest him from life; having lived long enough to have the grand end of life accomplished.
According to thy word - It was promised to him, that he should not die till he had seen the Lord's anointed, ^[237]; and now, having seen him, he expects to be immediately dismissed in peace into the eternal world; having a full assurance and enjoyment of the salvation of God. Though Simeon means his death, yet the thing itself is not mentioned; for death has not only lost its sting, but its name also, to those who have, even by faith, seen the Lord's anointed.

Verse 30

Thy salvation - That Savior which it became the goodness of God to bestow upon man, and which the necessities of the human race required. Christ is called our salvation, as he is called our life, our peace, our hope; i.e. he is the author of all these, to them who believe.

Verse 31

Which thou hast prepared - Ὁ ἡτοιμασας, which thou hast Made Ready before the face, in the presence, of all people. Here salvation is represented under the notion of a feast, which God himself has provided for the whole world; and to partake of which he has invited all the nations of the earth. There seems a direct allusion here to ^[238], etc. "In this mountain shall the Lord of hosts make unto all people a feast of fat things," etc. Salvation is properly the food of the soul, by which it is nourished unto eternal life; he that receiveth not this, must perish for ever.

Verse 32

A light to lighten the Gentiles - Φως εις αποκαλυψιν εθνων - A light of the Gentiles, for revelation. By Moses and the prophets, a light of revelation was given to the Jews, in the blessedness of which the Gentiles did not partake. By Christ and his apostles, a luminous revelation is about to be given unto the Gentiles, from the blessedness of which the Jews in general, by their obstinacy and unbelief, shall be long excluded. But to all true Israelites it shall be a glory, an evident fulfillment of all the predictions of the prophets, relative to the salvation of a lost world; and the first offers of it shall be made to the Jewish people, who may see in it the truth of their own Scriptures indisputably evinced.

Verse 33

Joseph and his mother marvelled - For they did not as yet fully know the counsels of God, relative to the salvation which Christ was to procure; nor the way in which the purchase was to be made: but to this Simeon refers in the following verses.

Verse 34

This child is set for the fall - This seems an allusion to ^[239], ^[240] : Jehovah, God of hosts, shall be - for a stone of stumbling and rock of offense to both houses of Israel; and many among them shall stumble and fall, etc. As Christ did not come as a temporal deliverer, in which character alone the Jews expected him, the consequence should be, they would reject him, and so fall by the Romans. See ^[241], ^[242], and Matthew 24. But in the fullness of time there shall be a rising again of many in Israel. See ^[243].
And for a sign - A mark or butt to shoot at - a metaphor taken from archers. Or perhaps Simeon refers to ^[244]. There shall be a root of Jesse, which shall stand for an Ensign of the people; to it shall the Gentiles seek: - intimating that the Jews would reject it, while the Gentiles should flock to it as their ensign of honor, under which they were to enjoy a glorious rest.
That the thoughts (or reasonings) of many hearts may be revealed - I have transposed this clause to the place to which I believe it belongs. The meaning appears to me to be this: The rejection of the Messiah by the Jewish rulers will sufficiently prove that they sought the honor which comes from the world, and not that honor which comes from God: because they rejected Jesus, merely for the reason that he did not bring them a temporal deliverance. So the very Pharisees, who were loud in their professions of sanctity and devotedness to God, rejected Jesus, and got him crucified, because his kingdom was not of this world. Thus the reasonings of many hearts were revealed.

Verse 35

Yea, a sword shall pierce through thy own soul also - Probably meaning, Thou also, as well as thy son, shall die a martyr for the truth. But as this is a metaphor used by the most respectable Greek writers to express the most pungent sorrow, it may here refer to the anguish Mary must have felt when standing beside the cross of her tortured son: ^[245].

Verse 36

Anna, a prophetess - It does not appear that this person was a prophetess in the strict sense of the word, i.e. one who could foretell future events; but rather a holy woman; who, from her extensive knowledge and deep experience in Divine things, was capable of instructing others; according to the use of the word προφητευω, ^[246] : He that prophesieth, speaketh unto men to edification, and to exhortation, and to comfort. So we find this holy widow proclaiming Jesus to all who looked for redemption in Jerusalem, ^[247].
The tribe of Asher - This was one of the ten tribes of the kingdom of Israel, several families of which had returned from their idolatry unto God, in the time that Hezekiah proclaimed the passover in Jerusalem, which is mentioned ^[248]. Though her family might have been a distinguished one in Jerusalem, yet we find that it was her very exemplary piety that entitled her to be thus honourably mentioned in the sacred history. It is an honorable thing indeed to have one's name written in the sacred records; but to be written in the book of life is of infinitely greater moment.
Seven years - She was a pure virgin when married, was favored with her husband but seven years, and was now in all, taking in the time of her virginity, marriage, and widowhood, eighty-four years of age. At such an age, it might be supposed she was reasonably exempted from performing the severer duties of religion; but her spirit of piety continued still to burn with a steady and undiminished fame.

Verse 37

Departed not from the temple - Attended constantly at the hours of prayer, which were nine in the morning and three in the afternoon. See ^[249]; ^[250]. It does not appear that women had any other functions to perform in that holy place.
With fastings - She accompanied her devotion with frequent fastings, probably not oftener than twice in the week; for this was the custom of the most rigid Pharisees: see ^[251].

Verse 38

Coming in that instant - Αυτῃ τῃ ὡρᾳ, at that very time - while Simeon held the blessed Redeemer in his arms, and was singing his departing and triumphal song.
Gave thanks likewise - She, as well as Simeon, returned God public thanks, for having sent this Savior to Israel.
Spake of him - Of the nature and design of his mission; and the glory that should take place in the land.
To all them that looked for redemption - As Daniel's seventy weeks were known to be now completed, the more pious Jews were in constant expectation of the promised Messiah. They were expecting redemption, λυτρωσιν; such a redemption as was to be brought about by an atonement, or expiatory victim, or ransom price. See on ^[252] (note).
In Jerusalem - It is probable she went about from house to house, testifying the grace of God. In the margin of our common version, Israel is put instead of Jerusalem, which the translators thought was nearly as eligible as the word they received into the text. This marginal reading is supported by several MSS., all the Arabic and Persic versions, the Vulgate, and most copies of the Itala. Were this reading to be received, it would make a very essential alteration in the meaning of the text, as it would intimate that this excellent woman traveled over the land of Israel, proclaiming the advent of Christ. At all events, it appears that this widow was one of the first publishers of the Gospel of Christ, and it is likely that she traveled with it from house to house through the city of Jerusalem, where she knew they dwelt who were expecting the salvation of God.

Verse 39

They returned into Galilee - But not immediately: for the coming of the wise men, and the retreat of Joseph with his family into Egypt, happened between this period of time, and his going to Nazareth in Galilee. - Bp. Pearce. But it is very likely, that as soon as the presentation in the temple, and the ceremonies relative to it, had been accomplished, that the holy family did return to Galilee, as St. Luke here states, and that they continued there till Herod's bloody purpose was discovered to them by the Lord; which probably took some time to bring it to its murderous crisis, after the departure of the magi. After which, they fled into Egypt, where they continued till the death of Herod; and it is probable that it is of a second return to Nazareth that St. Matthew speaks, ^[253].

Verse 40

The child grew - As to his body - being in perfect health.
Waxed strong in spirit - His rational soul became strong and vigorous.
Filled with wisdom - The divinity continuing to communicate itself more and more, in proportion to the increase of the rational principle. The reader should never forget that Jesus was perfect man, as well as God.
And the grace of God was upon him - The word χαρις, not only means grace in the common acceptation of the word, (some blessing granted by God's mercy to those who are sinners, or have no merit), but it means also favor or approbation: and this sense I think most proper for it here, when applied to the human nature of our blessed Lord; and thus our translators render the same word, ^[254]. Even Christ himself, who knew no sin, grew in the favor of God; and, as to his human nature, increased in the graces of the Holy Spirit. From this we learn that, if a man were as pure and as perfect as the man Jesus Christ himself was, yet he might nevertheless increase in the image, and consequently in the favor, of God. God loves every thing and person, in proportion to the nearness of the approaches made to his own perfections.

Verse 41

His parents went - every year - This was their constant custom, because positively enjoined by the law, ^[255]. But it does not appear that infants were obliged to be present; and yet all the men-children are positively ordered to make their appearance at Jerusalem thrice in the year, ^[256]. And our Lord, being now twelve years old, ^[257], accompanies his parents to the feast. Probably this was the very age at which the male children were obliged to appear before the Lord at the three public festivals - the feast of unleavened bread, of weeks, and of tabernacles. According to the Jewish canons, it was the age at which they were obliged to begin to learn a trade.

Verse 43

Had fulfilled the days - Eight days in the whole: one was the passover, and the other seven, the days of unleavened bread. See on ^[258] (note).

Verse 44

Supposing him to have been in the company - Some have supposed that the men and women marched in separate companies on these occasions, which is very likely; and that sometimes the children kept company with the men, sometimes with the women. This might have led to what otherwise seems to have been inexcusable carelessness in Joseph and Mary. Joseph, not seeing Jesus in the men's company, might suppose he was with his mother in the women's company; and Mary, not seeing him with her, might imagine he was with Joseph.
Went a day's journey - Knowing what a treasure they possessed, how could they be so long without looking on it? Where were the bowels and tender solicitude of the mother? Let them answer this question who can.
And they sought him - Ανεζητουν, They earnestly sought him. They are now both duly affected with a sense of their great loss and great negligence.
Kinsfolk and acquaintance - Those of the same family and neighborhood went up to Jerusalem together on such occasions.
I have frequently been reminded, says Mr. Ward, when reading this history, of the crowds going to some place in Bengal, to an idol feast. Men, women, and children, in large companies, may be seen travelling together, with their bedding, etc., on their heads. They cook and prepare their victuals in some shady place near a town, where they can purchase the necessaries they want, and, after remaining two or three days at the festival, return in companies as they went.

Verse 45

Seeking him - Ζητουντες αυτον - or rather, seeking him diligently, αναζητουντες. This is the reading of BCDL, six others, Vulgate, and nine copies of the Itala. If they sought earnestly when they first found him missing, there is little doubt that their solicitude and diligence must be greatly increased during his three days' absence, therefore the word which I have adopted, on the above authority, is more likely to be the true reading than the ζητουντες of the common text, which simply signifies seeking; whereas the other strongly marks their solicitude and diligence.

Verse 46

Sitting in the midst of the doctors - The rabbins, who were explaining the law and the ceremonies of the Jewish religion to their disciples.
Asking them questions - Not as a scholar asks his teacher, to be informed; but as a teacher, who proposes questions to his scholars in order to take an occasion to instruct them.
In the time of Josephus, the Jewish teachers were either very ignorant or very humble: for he tells us that, "when he was about fourteen years of age, the chief priests, and the principal men of the city, were constantly coming to him to be more accurately instructed in matters relative to the law." See his Life, sect. ii. If this were true, it is no wonder to find them now listening, with the deepest attention, to such teaching as they never before heard.

Verse 47

Answers: - The word αποκρισις here seems not to mean answers only, but what Jesus said by way of question to the doctors, ^[259]. So in ^[260], one of the elders is said to have answered, saying - when he only asked a question. Bp. Pearce.

Verse 48

Why hast thou thus dealt with us? - It certainly was not his fault, but theirs. Men are very apt to lay on others the blame of their own misconduct.

Verse 49

How is it that ye sought me? - Is not this intended as a gentle reproof? Why had ye me to seek? Ye should not have left my company, when ye knew I am constantly employed in performing the will of the Most High.
My Father's business? - Εν τοις του πατρος μου, My Father's concerns. Some think that these words should be translated, In my Father's house; which was a reason that they should have sought him in the temple only. As if he had said, Where should a child be found, but in his father's house? This translation is defended by Grotius, Pearce, and others; and is the reading of the Syriac, later Persic, and Armenian versions. Our Lord took this opportunity to instruct Joseph and Mary concerning his Divine nature and mission. My Father's concerns. This saying, one would think, could not have been easily misunderstood. It shows at once that he came down from heaven. Joseph had no concerns in the temple; and yet we find they did not fully comprehend it. How slow of heart is man to credit any thing that comes from God!

Verse 51

Was subject unto them - Behaved towards them with all dutiful submission. Probably his working with his hands at his reputed father's business, is here also implied: see on ^[261] (note). No child among the Jews was ever brought up in idleness. Is not this the carpenter? was a saying of those Jews who appear to have had a proper knowledge of his employment while in Joseph's house. See the note on ^[262].

Verse 52

Jesus increased in wisdom - See on ^[263] (note).
The following remarks, taken chiefly from Mr. Claude, on the foregoing subject, are well worth the reader's attention.
I. The birth of Christ is announced to the shepherds.
1. God causes his grace to descend not only on the great and powerful of the world, but also upon the most simple and inconsiderable; just as the heavens diffuse their influence not only on great trees, but also on the smallest herbs.
2. God seems to take more delight in bestowing his favors on the most abject than in distributing them among persons of elevated rank. Here is an example: for while he sent the wise men of the east to Herod, he sent an angel of heaven to the shepherds, and conducted them to the cradle of the Savior of the world.
3. In this meeting of the angels and shepherds, you see a perpetual characteristic of the economy of Jesus Christ; wherein the highest and most sublime things are joined with the meanest and lowest. In his person, the eternal Word is united to a creature, the Divine nature to the human, infinity to infirmity, in a word, the Lord of glory to mean flesh and blood. On his cross, though he appears naked, crowned with thorns, and exposed to sorrows, yet at the same time he shakes the earth, and eclipses the sun. Here, in like manner, are angels familiar with shepherds; angels, to mark his majesty; shepherds, his humility.
4. This mission of angels relates to the end for which the Son of God came into the world; for he came to establish a communion between God and men, and to make peace between men and angels: to this must be referred what St. Paul says, ^[264], It pleased the Father, by him, to reconcile all things to himself.
5. However simple and plain the employments of men may be, it is always very pleasing to God when they discharge them with a good conscience. While these shepherds were busy in their calling, God sent his angels to them.
6. God does, in regard to men, what these shepherds did in regard to their sheep. He is the great Shepherd of mankind, continually watching over them by his providence.
II. The glory of the Lord shone round the shepherds.
1. When angels borrow human forms, in order to appear to men, they have always some ensigns of grandeur and majesty, to show that they are not men, but angels.
2. The appearance of this light to the shepherds in the night, may very well be taken for a mystical symbol. Night represents the corrupt state of mankind when Jesus came into the world; a state of ignorance and error. Light fitly represents the salutary grace of Christ, which dissipates obscurity, and gives us the true knowledge of God.
III. The shepherds were filled with great fear.
1. This was the effect of their great surprise. When grand objects suddenly present themselves to us, they must needs fill us with astonishment and fear, for the mind, on these occasions, is not at liberty to exert its force; on the contrary, its strength is dissipated, and during this dissipation it is impossible not to fear.
2. This fear may also arise from emotions of conscience. Man is by nature a sinner, and consequently an object of the justice of God. While God does not manifest himself to him, he remains insensible of his sin; but, when God discovers himself to him, he awakes to feeling, and draws nigh to God as a trembling criminal approaches his judge. See this exemplified in the case of Adam, and in that of the Israelites when God appeared on the mountain: hence that proverbial saying, We shall die, for we have seen God.
3. The shepherds had just reason to fear when they saw before them an angel of heaven, surrounded with the ensigns of majesty, for angels had been formerly the ministers of God's vengeance. On this occasion, the sad examples of Divine vengeance, recorded in Scripture, and performed by the ministry of angels, might, in a moment, rise to view, and incline them to think that this angel had received a like order to destroy them.
IV. Observe the angel's discourse to the shepherds.
1. The angels say to them, Fear not. This preface was necessary to gain their attention, which fear, no doubt, had dissipated. The disposition which the angel wishes to awaken in them comports with the news which he intended to announce; for what has fear to do with the birth of the Savior of the world?
2. The angel describes, 1st, The person of whom he speaks, a Savior, Christ, the Lord; see before on ^[265] (note). See, 2dly, What he speaks of him; he is born unto you. 3dly, He marks the time; this day. 4thly, He describes the place; in the city of David. 5thly, He specifies the nature of this important news; a great joy which shall be unto all people. See Claude's Essay, by Robinson, vol. i. p. 266, etc.
Concerning Simeon, three things deserve to be especially noted: 1. His faith. 2. His song. And 3. His prophecy.
I. His faith.
1. He expected the promised Redeemer, in virtue of the promises which God had made; and, to show that his faith was of the operation of God's Spirit, he lived a life of righteousness and devotedness to God. Many profess to expect the salvation which God has promised only to those who believe, while living in conformity to the world, under the influence of its spirit, and in the general breach of the righteous law of God.
2. The faith of Simeon led him only to wish for life that he might see him who was promised, and, be properly prepared for an inheritance among the sanctified. They who make not this use of life are much to be lamented. It would have been better for them had they never been born.
3. The faith of Simeon was crowned with success. Jesus came; he saw, he felt, he adored him! and, with a heart filled with the love of God, he breathed out his holy soul, and probably the last dregs of his life, in praise to the fountain of all good.
II. Simeon's song. By it he shows forth: -
1. The joy of his own heart. Lord, now thou dismissest thy servant; as if he had said: "Yes, O my God, I am going to quit this earth! I feel that thou callest me; and I quit it without regret. Thou hast fulfilled all my desires, and completed my wishes, and I desire to be detained no longer from the full enjoyment of thyself." O, how sweet is death, after such an enjoyment and discovery of eternal life!
2. Simeon shows forth the glory of Christ. He is the Sun of righteousness, rising on a dark and ruined world with light and salvation. He is the light that shall manifest the infinite kindness of God to the Gentile people; proving that God is good to all, and that his tender mercies are over all his works.
He is the glory of Israel. It is by him that the Gentiles have been led to acknowledge the Jews as the peculiar people of God; their books as the word of God, and their teaching as the revelation of God. What an honor for this people, had they known how to profit by it!
3. He astonished Joseph and Mary with his sublime account of the Redeemer of the world. They hear him glorified, and their hearts exult in it. From this Divine song they learn that this miraculous son of theirs is the sum and substance of all the promises made unto the fathers, and of all the predictions of the prophets.
III. Simeon's prophecy.
1. He addresses Christ, and foretells that he should be for the ruin and recovery of many in Israel. How astonishing is the folly and perverseness of man, to turn that into poison which God has made the choicest medicine; and thus to kill themselves with the cure which he has appointed for them in the infinity of his love! Those who speak against Jesus, his ways, his doctrine, his cross, his sacrifice, are likely to stumble, and fall, and rise no more for ever! May the God of mercy save the reader from this condemnation!
2. He addresses Mary, and foretells the agonies she must go through. What must this holy woman have endured when she saw her son crowned with thorns, scourged, buffeted, spit upon - when she saw his hands and his feet nailed to the cross, and his side pierced with a spear! What a sword through her own soul must each of these have been! But this is not all. These sufferings of Jesus are predicted thirty years before they were to take place! What a martyrdom was this! While he is nourished in her bosom, she cannot help considering him as a lamb who is growing up to be sacrificed. The older he grows, the nearer the bloody scene approaches! Thus her sufferings must increase with his years, and only end with his life!
3. He foretells the effects which should be produced by the persecutions raised against Christ and his followers. This sword of persecution shall lay open the hearts of many, and discover their secret motives and designs. When the doctrine of the cross is preached, and persecution raised because of it, then the precious are easily distinguished from the vile. Those whose hearts are not established by grace, now right with God, will turn aside from the way of righteousness, and deny the Lord that bought them. On the other hand, those whose faith stands not in the wisdom of man, but in the power of God, will continue faithful unto death, glorify God in the fire, and thus show forth the excellency of his salvation, and the sincerity of the profession which they had before made. Thus the thoughts of many hearts are still revealed.
The design of our blessed Lord in staying behind in the temple seems to have been twofold. 1st. To prepare the Jews to acknowledge in him a Divine and supernatural wisdom: and 2dly. To impress the minds of Joseph and Mary with a proper idea of his independence and Divinity.
Their conduct in this business may be a lasting lesson and profitable warning to all the disciples of Christ. 1st. It is possible (by not carefully watching the heart, and by not keeping sacredly and constantly in view the spirituality of every duty) to lose the presence and power of Christ, even in religious ordinances. Joseph and Mary were at the feast of the passover when they lost Jesus! 2dly. Many who have sustained loss in their souls are kept from making speedy application to God for help and salvation, through the foolish supposition that their state is not so bad as it really is; and, in the things of salvation, many content themselves with the persuasion that the religious people with whom they associate are the peculiar favourites of Heaven, and that they are in a state of complete safety while connected with them.
They, supposing him to be in the company, went a day's journey. 3dly. Deep sorrow and self-reproach must be the consequence of the discovery of so great a loss as that of the presence and power of Christ. Joseph and Mary sought him sorrowing. 4thly. When people are convinced, by the light of the Lord, that their souls are not in a safe state, and that unless they find the Redeemer of the world they must perish, they are naturally led to inquire among their kinsfolk and acquaintance for him who saves sinners. But this often proves fruitless; they know not Jesus themselves, and they cannot tell others where to find him.
They sought him among their kinsfolk and acquaintance, and found him not. 5thly. When people perceive that they have proceeded in a certain course of life for a considerable time, without that salvation which God promises in his word, they should first stop and inquire into their state, and when they find that they have been posting into eternity, not only without a preparation for glory, but with an immense load of guilt upon their souls, they should turn back, and, as their time may be but short, they should seek diligently.
They turned back to Jerusalem, earnestly seeking him. 6thly. The likeliest place to find Jesus and his salvation is the temple. The place where his pure unadulterated Gospel is preached, the sanctuary where the power and glory of God are seen in the conviction, conversion, and salvation of sinners. They found him in the temple, among the doctors. 7thly. Trials, persecutions, and afflictions are all nothing, when the presence and power of Christ are felt; but when a testimony of his approbation lives no longer in the heart, every thing is grievous and insupportable. The fatigue of the journey to Bethlehem, the flight from the cruelty of Herod, and the unavoidable trials in Egypt, were cheerfully supported by Joseph and Mary, because in all they had Jesus with them; but now they are in distress and misery because he is behind in Jerusalem. Reader, if thou have lost Jesus, take no rest to body or soul till thou have found him! Without him, all is confusion and ruin: with him, all is joy and peace.

Chapter 3

Introduction

The time in which John the Baptist began to preach, ^[266]. The prophecies which were fulfilled in him, ^[267]. The matter and success of his preaching, ^[268]; among the people, ^[269], ^[270]; among the publicans, ^[271], ^[272]; among the soldiers, ^[273]. His testimony concerning Christ, ^[274]. The reason why Herod put him afterwards in prison, ^[275], ^[276]. He baptizes Christ, on whom the Spirit of God descends, ^[277], ^[278]. Our Lord's genealogy, vv. 23-38.

Verse 1

Fifteenth year - This was the fifteenth of his principality and thirteenth of his monarchy: for he was two years joint emperor, previously to the death of Augustus.
Tiberius Caesar - This emperor succeeded Augustus, in whose reign Christ was born. He began his reign August 19, a.d. 14, reigned twenty-three years, and died March 16, a.d. 37, aged seventy eight years. He was a most infamous character. During the latter part of his reign especially, he did all the mischief he possibly could; and that his tyranny might not end with his life, he chose Caius Caligula for his successor, merely on account of his bad qualities; and of whom he was accustomed to say, This young prince will be a Serpent to the Roman people, and a Phaethon to the rest of mankind.
Herod - This was Herod Antipas, the son of Herod the Great who murdered the innocents. It was the same Herod who beheaded John Baptist, and to whom our Lord was sent by Pilate. See the account of the Herod family in the notes on ^[279] (note).
Iturea and Trachonitis - Two provinces of Syria, on the confines of Judea.
Abilene - Another province of Syria, which had its name from Abila, its chief city.
These estates were left to Herod Antipas and his brother Philip by the will of their father, Herod the Great; and were confirmed to them by the decree of Augustus.
That Philip was tetrarch of Trachonitis, in the fifteenth year of Tiberius, we are assured by Josephus, who says that Philip the brother of Herod died in the twentieth year of Tiberius, after he had governed Trachonitis, Batanea, and Gaulonitis thirty-seven years. Antiq. b. xviii. c. 5, s. 6. And Herod continued tetrarch of Galilee till he was removed by Caligula, the successor of Tiberius. Antiq. b. xviii. c. 8, s. 2.
That Lysanius was tetrarch of Abilene is also evident from Josephus. He continued in this government till the Emperor Claudius took it from him, a.d. 42, and made a present of it to Agrippa. See Antiq. b. xix. c. 5, s. 1.
Tetrarch signifies the ruler of the fourth part of a country. See the note on ^[280].

Verse 2

Annas and Caiaphas being the high priests - Caiaphas was the son-in-law of Annas or Ananias, and it is supposed that they exercised the high priest's office by turns. It is likely that Annas only was considered as high priest; and that Caiaphas was what the Hebrews termed כהן משנה cohen mishneh, or סגן כהנים sagan cohanim, the high priest's deputy, or ruler of the temple. See the note on ^[281], and on ^[282].
The facts which St. Luke mentions here tend much to confirm the truth of the evangelical history. Christianity differs widely from philosophic system; it is founded in the goodness and authority of God; and attested by historic facts. It differs also from popular tradition, which either has had no pure origin, or which is lost in unknown or fabulous antiquity. It differs also from pagan and Mohammedan revelations, which were fabricated in a corner, and had no witnesses. In the above verses we find the persons, the places, and the times marked with the utmost exactness. It was under the first Caesars that the preaching of the Gospel took place; and in their time, the facts on which the whole of Christianity is founded made their appearance: an age the most enlightened, and best known from the multitude of its historic records. It was in Judea, where every thing that professed to come from God was scrutinized with the most exact and unmerciful criticism. In writing the history of Christianity, the evangelists appeal to certain facts which were publicly transacted in such places, under the government and inspection of such and such persons, and in such particular times. A thousand persons could have confronted the falsehood, had it been one! These appeals are made - a challenge is offered to the Roman government, and to the Jewish rulers and people - a new religion has been introduced in such a place, at such a time - this has been accompanied with such and such facts and miracles! Who can disprove this? All are silent. None appears to offer even an objection. The cause of infidelity and irreligion is at stake! If these facts cannot be disproved, the religion of Christ must triumph. None appears because none could appear. Now let it be observed, that the persons of that time, only, could confute these things had they been false; they never attempted it; therefore these facts are absolute and incontrovertible truths: this conclusion is necessary. Shall a man then give up his faith in such attested facts as these, because, more than a thousand years after, an infidel creeps out, and ventures publicly to sneer at what his iniquitous soul hopes is not true!
The word of God came unto John - That is, the Holy Spirit that revealed to him this doctrine of salvation. This came upon him in the desert, where he was living in such a state of austerity as gave him full right to preach all the rigours of penitence to others. Thus we find that the first preachers, historians, and followers of the doctrines of the Gospel were men eminent for the austerity of their lives, the simplicity of their manners, and the sanctity of their conduct; they were authorized by God, and filled with the most precious gifts of his Spirit. And what are the apostles which the new philosophy sends us? Philosophers full of themselves, not guided by the love of truth or wisdom, but ever seeking their own glory; in constant hostility among themselves, because of their separate pretensions to particular discoveries, of the honor of which they would almost as soon lose life as be deprived. Who are they? Men of a mortified life and unblamable conversation? No, they are poets and poetasters; composers of romances, novels, intrigues, farces, comedies, etc., full of extravagance and impurity. They are pretended moralists that preach up pleasure and sensual gratification, and dissolve, as far as they can, the sacred and civil ties that unite and support society. They are men whose guilt is heightened by their assuming the sacred name of philosophers, and dignifying their impure system with a name at which Philosophy herself blushes and bleeds.

Verse 3

The baptism of repentance - See on ^[283] (note), and ^[284] (note), etc., and Mark 16 (note) at the end.

Verse 4

Prepare ye the way - It was customary for the Hindoo kings, when on journeys, to send a certain class of the people two or three days before them, to command the inhabitants to clear the ways. A very necessary precaution where there are no public roads. - Ward.

Verse 5

Every they shall be filled - All hinderances shall be taken out of the way: a quotation from the Greek version of ^[285], containing an allusion to the preparations made in rough countries to facilitate the march of mighty kings and conquerors. See the instance produced on ^[286] (note).

Verse 7

On this account of the Baptist's mode of preaching, see the notes on ^[287] (note).

Verse 10

What shall we do then? - The preaching of the Baptist had been accompanied with an uncommon effusion of that Spirit which convinces of sin, righteousness, and judgment. The people who heard him now earnestly begin to inquire what they must do to be saved? They are conscious that they are exposed to the judgments of the Lord, and they wish to escape from the coming wrath.

Verse 11

He that hath two coats, etc. - He first teaches the great mass of the people their duty to each other. They were uncharitable and oppressive, and he taught them not to expect any mercy from the hand of God, while they acted towards others in opposition to its dictates. If men be unkind and uncharitable towards each other, how can they expect the mercy of the Lord to be extended towards themselves?

Verse 12

Then came also publicans - He next instructs the tax-gatherers in the proper discharge of their duty: though it was an office detested by the Jews at large, yet the Baptist does not condemn it. It is only the abuse of it that he speaks against. If taxes be necessary for the support of a state, there must be collectors of them; and the collector, if he properly discharge his duty, is not only a useful, but also a respectable officer. But it seems the Jewish tax-gatherers exacted much more from the people than government authorized them to do, ^[288], and the surplus they pocketed. See the conduct of many of our surveyors and assessors. They are oppressors of the people, and enrich themselves by unjust surcharges. This, I am inclined to think, is too common an evil; and the executive government is often the people's scape-goat, to bear the crimes of its officers, crimes in which it has no concern. For an account of the publicans, see the note on ^[289].

Verse 14

The soldiers likewise demanded of him - He, thirdly, instructs those among the military. They were either Roman soldiers, or the soldiers of Herod or Philip. Use no violence to any, μηδενα διασεισητε, do not extort money or goods by force or violence from any. This is the import of the words neminein concutite, used here by the Vulgate, and points out a crime of which the Roman soldiers were notoriously guilty, their own writers being witnesses. Concussio has the above meaning in the Roman law. See Raphelius in loco.
Neither accuse any falsely - Or, on a frivolous pretense - μηδε συκοφαντησητε, be not sycophants, like those who are base flatterers of their masters, who to ingratiate themselves into their esteem, malign, accuse, and impeach the innocent. Bishop Pearce observes that, when the concussio above referred to did not produce the effect they wished, they often falsely accused the persons, which is the reason why this advice is added. See the note on ^[290].
Be content with your wages - Οψωνιοις. The word signifies not only the money which was allotted to a Roman soldier, which was two oboli, about three halfpence per day, but also the necessary supply of wheat, barley, etc. See Raphelius.

Verse 15

Whether he were the Christ - So general was the reformation which was produced by the Baptist's preaching that the people were ready to consider him as the promised Messiah. Thus John came in the spirit and power of Elijah, and reformed all things; showed the people, the tax-gatherers, and the soldiers, their respective duties, and persuaded them to put away the evil of their doings. See the note on ^[291].

Verse 16

On these verses see ^[292], ^[293], and ^[294], ^[295], and particularly the note on ^[296] (note).

Verse 19

Herod the tetrarch - See this subject explained at large, ^[297] (note), etc., and ^[298], ^[299] (note).

Verse 21

Jesus - being baptized - See on ^[300], ^[301] (note).

Verse 23

Thirty years of age - This was the age required by the law, to which the priests must arrive before they could be installed in their office: see ^[302].
Being (as was supposed) the son of Joseph - This same phrase is used by Herodotus to signify one who was only reputed to be the son of a particular person: τουτου παις νομιζεται he was Supposed to be this man's son. Much learned labor has been used to reconcile this genealogy with that in St. Matthew, Matthew 1:1-17, and there are several ways of doing it; the following, which appears to me to be the best, is also the most simple and easy. For a more elaborate discussion of the subject, the reader is referred to the additional observations at the end of the chapter. Matthew, in descending from Abraham to Joseph, the spouse of the blessed virgin, speaks of Sons properly such, by way of natural generation: Abraham begat Isaac, and Isaac begat Jacob, etc. But Luke, in ascending from the Savior of the world to God himself, speaks of sons either properly or improperly such: on this account he uses an indeterminate mode of expression, which may be applied to sons either putatively or really such. And Jesus himself began to be about thirty years of age, being, as was Supposed the son of Joseph - of Heli - of Matthat, etc. This receives considerable support from Raphelius's method of reading the original ων (ὡς ενομιζετο υἱος Ιωσηφ) του Ἡλι, being (when reputed the son of Joseph) the son of Heli, etc. That St. Luke does not always speak of sons properly such, is evident from the first and last person which he names: Jesus Christ was only the supposed son of Joseph, because Joseph was the husband of his mother Mary: and Adam, who is said to be the son of God, was such only by creation. After this observation it is next necessary to consider, that, in the genealogy described by St. Luke, there are two sons improperly such: i.e. two sons-in-law, instead of two sons. As the Hebrews never permitted women to enter into their genealogical tables, whenever a family happened to end with a daughter, instead of naming her in the genealogy, they inserted her husband, as the son of him who was, in reality, but his father-in-law. This import, bishop Pearce has fully shown, νομιζεσθαι bears, in a variety of places - Jesus was considered according to law, or allowed custom, to be the son of Joseph, as he was of Heli. The two sons-in-law who are to be noticed in this genealogy are Joseph the son-in-law of Heli, whose own father was Jacob, ^[303]; and Salathiel, the son-in-law of Neri, whose own father was Jechonias: ^[304], and ^[305]. This remark alone is sufficient to remove every difficulty. Thus it appears that Joseph, son of Jacob, according to St. Matthew, was son-in-law of Heli, according to St. Luke. And Salathiel, son of Jechonias, according to the former, was son-in-law of Neri, according to the latter. Mary therefore appears to have been the daughter of Heli; so called by abbreviation for Heliachim, which is the same in Hebrew with Joachim. Joseph, son of Jacob, and Mary; daughter of Heli, were of the same family: both came from Zerubbabel; Joseph from Abiud, his eldest son, ^[306], and Mary by Rhesa, the youngest. See ^[307]. Salathiel and Zorobabel, from whom St. Matthew and St. Luke cause Christ to proceed, were themselves descended from Solomon in a direct line: and though St. Luke says that Salathiel was son of Neri, who was descended from Nathan, Solomon's eldest brother, ^[308], this is only to be understood of his having espoused Nathan's daughter, and that Neri dying, probably, without male issues the two branches of the family of David, that of Nathan and that of Solomon, were both united in the person of Zerubbabel, by the marriage of Salathiel, chief of the regal family of Solomon, with the daughter of Neri, chief and heretrix of the family of Nathan. Thus it appears that Jesus, son of Mary, reunited in himself all the blood, privileges, and rights of the whole family of David; in consequence of which he is emphatically called, The son of David. It is worthy of being remarked that St. Matthew, who wrote principally for the Jews, extends his genealogy to Abraham through whom the promise of the Messiah was given to the Jews; but St. Luke, who wrote his history for the instruction of the Gentiles, extends his genealogy to Adam, to whom the promise of the Redeemer was given in behalf of himself and of all his posterity. See the notes on ^[309], etc.

Verse 36

Of Cainan - This Cainan, the son of Arphaxad, and father of Sala, is not found in any other Scripture genealogy. See ^[310]; ^[311]; ^[312], ^[313], where Arphaxad is made the father of Sala, and no mention at all made of Cainan. Some suppose that Cainan was a surname of Sala, and that the names should be read together thus, The son of Heber, the son of Salacainan, the son of Arphaxad, etc. If this does not untie the knot, it certainly cuts it; and the reader may pass on without any great scruple or embarrassment. There are many sensible observations on this genealogy in the notes at the end of Bishop Newcome's Harmony.

Chapter 4

Introduction

Christ's temptation, ^[314]. Teaches in the synagogues of Galilee, ^[315], ^[316]. He preaches in a synagogue at Nazareth, ^[317]. They attempt to kill him, ^[318], ^[319]. He preaches in Capernaum, ^[320], ^[321], and casts out a demon, ^[322]. Heals Peter's mother-in-law, and various others, ^[323]. He goes to the desert, and preaches afterwards in the synagogues of Galilee, ^[324].

Verse 1

Was led by the Spirit - Or, And was carried about, ηγετο. Matthew says, ανηχθη, he was brought up. Mark says, the Spirit driveth him εκβαλλει - putteth him forth. But each of the evangelists attributes this to the Holy Ghost, not to Satan. It may be useful to remark here, that, during the forty days and forty nights in which he is said to have been tempted by the devil, he is carried about, continually sustained and supported, by the Holy Ghost. Let those who are tempted by Satan look for, and, in virtue of the power and intercession of Christ, claim, the same support; and it matters little how many days they may be assaulted by the devil, while they are carried about by the Spirit of God.

Verse 7

If thou - wilt worship me - This temptation is the last in order, as related by Matthew; and it is not reasonable to suppose that any other succeeded to it. Luke has here told the particulars, but not in the order in which they took place. See every circumstance of this temptation considered and explained in the notes on ^[325] (note).

Verse 14

Returned in the power of the Spirit - Εν τῃ δυναμει του πνευματος, In the mighty power of the Spirit. Having now conquered the grand adversary, he comes in the miracle-working energy of the Spirit to show forth his power, godhead, and love to the people, that they might believe and be saved. He who, through the grace of God, resists and overcomes temptation, is always bettered by it. This is one of the wonders of God's grace, that those very things which are designed for our utter ruin he makes the instruments of our greatest good. Thus Satan is ever duped by his own proceedings, and caught in his own craft.

Verse 15

And he taught in their synagogues - We do not find that even the persecuting Jews ever hindered Christ or his disciples from preaching in their synagogues. Is it the same in every place where even the Christian religion is established by law? Would Jesus, or his apostles, or their most Scriptural representatives, be permitted to preach in one out of a thousand churches, in certain countries, unless they were strictly conformed to their external ecclesiastical customs? Nor even then, unless their doctrine were according to the taste of the managers and of the times.
Glorified of all - All felt the power of his preaching, and acknowledged the divinity of his mission. The scandal of the cross had not yet taken place.

Verse 16

To Nazareth, where he had been brought up - It is likely that our Lord lived principally in this city till the 30th year of his age; but, after he entered on his public ministry, his usual place of residence was at the house of Peter, in Capernaum.
As his custom was - Our Lord regularly attended the public worship of God in the synagogues; for there the Scriptures were read: other parts of the worship were very corrupt; but it was the best at that time to be found in the land. To worship God publicly is the duty of every man, and no man can be guiltless who neglects it. If a person cannot get such public worship as he likes, let him frequent such as he can get. Better to attend the most indifferent than to stay at home, especially on the Lord's day. The place and the time are set apart for the worship of the true God: if others do not conduct themselves well in it, that is not your fault, and need not be any hinderance to you. You come to worship God - do not forget your errand - and God will supply the lack in the service by the teachings of his Spirit. Hear the saying of old Mr. Herbert: - "The worst speak something good: should all want sense, God takes the text, and preacheth p-a-t-i-e-n-c-e." A man may always profit where the word of God is read.
Stood up for to read - The Jews, in general, sat while they taught or commented on the Sacred Writings, or the traditions of the elders; but when they read either the law or the prophets they invariably stood up: it was not lawful for them even to lean against any thing while employed in reading.

Verse 17

And when he had opened the book - Αναπτυξας, When he had unrolled it. The Sacred Writings used to this day, in all the Jewish synagogues, are written on skins of basil, parchment, or vellum, sewed end to end, and rolled on two rollers, beginning at each end; so that, in reading from right to left, they roll off with the left, while they roll on with the right. Probably the place in the Prophet Isaiah, here referred to, was the lesson for that day; and Jesus unrolled the manuscript till he came to the place: then, after having read, he rolled it up again, and returned it to the officer, ^[326], the ruler of the synagogue, or his servant, whose business it was to take care of it. The place that he opened was probably the section for the day. See the table at the end of Deuteronomy, and the note at the end of that table.

Verse 18

The Spirit of the Lord - This is found in ^[327]; but our Lord immediately adds to it ^[328]. The proclaiming of liberty to the captives, and the acceptable year (or year of acceptance) of the Lord, is a manifest allusion to the proclaiming of the year of jubilee by sound of trumpet: see ^[329] (note), etc., and the notes there. This was a year of general release of debts and obligations; of bond-men and women; of lands and possessions, which had been sold from the families and tribes to which they belonged. Our Savior, by applying this text to himself, a text so manifestly relating to the institution above mentioned, plainly declares the typical design of that institution. - Lowth.
He hath anointed me - I have been designed and set apart for this very purpose; my sole business among men is to proclaim glad tidings to the poor, etc. All the functions of this new prophet are exercised on the hearts of men; and the grace by which he works in the heart is a grace of healing, deliverance, and illumination; which, by an admirable virtue, causes them to pass from sickness to health, from slavery to liberty, from darkness to light, and from the lowest degrees of misery to supreme eternal happiness. See Quesnel. To those who feel their spiritual poverty, whose hearts are broken through a sense of their sins, who see themselves tied and bound with the chains of many evil habits, who sit in the darkness of guilt and misery, without a friendly hand to lead them in the way in which they should go - to these, the Gospel of the grace of Christ is a pleasing sound, because a present and full salvation is proclaimed by it; and the present is shown to be the acceptable year of the Lord; the year, the time, in which he saves to the uttermost all who come unto him in the name of his Son Jesus. Reader! what dost thou feel? Sin-wretchedness-misery of every description? Then come to Jesus - He will save Thee - he came into the world for this very purpose. Cast thy soul upon him, and thou shalt not perish, but have everlasting life.

Verse 20

Were fastened on him - Were attentively fixed on him. The proper import of ατενιζοντες αυτῳ.

Verse 22

At the gracious words - To the words of grace, επι τοις λογοις της χαριτος, or the doctrines of grace, which he then preached. It is very strange that none of the evangelists give us any account of this sermon! There was certainly more of it than is related in ^[330]. To-day is this scripture fulfilled in your ears; which seems to have been no more than the first sentence he spoke on the occasion. Had it been necessary for our salvation, it would have been recorded. It was a demonstration to those Jews, that Jesus, who preached to them, was the person of whom the prophet there spoke: it was not designed for general edification. Let us make a good use of what we have got, and we shalt not regret that this sermon is lost. The ear is never satisfied with hearing: we wish for another and another revelation, while sadly unacquainted with the nature and design of that which God's mercy has already given us.

Verse 23

Physician, heal thyself - That is, heal the broken-hearted in thy own country, as the latter clause of the verse explains it; but they were far from being in a proper spirit to receive the salvation which he was ready to communicate; and therefore they were not healed.

Verse 24

No prophet is accepted - See on ^[331] (note).

Verse 25

In the days of Elias - See this history, ^[332], compared with 1 Kings 18:1-45. This was evidently a miraculous interference, as no rain fell for three years and six months, even in the rainy seasons. There were two of these in Judea, called the first and the latter rains; the first fell in October, the latter in April: the first prepared the ground for the seed, the latter ripened the harvest. As both these rains were withheld, consequently there was a great famine throughout all the land.

Verse 26

Unto none of them was Elias sent, save unto Sarepta - The sentence is elliptical, and means this: To none of them was Elias sent; he was not sent except to Sarepta; for the widow at Sarepta was a Sidonian, not a widow of Israel. Pearce. - Sarepta was a pagan city in the country of Sidon, in the vicinity of Galilee.

Verse 27

None of them was cleansed - This verse is to be understood as the 26th; for Naaman, being a Syrian, was no leper in Israel. The meaning of these verses is, God dispenses his benefits when, where, and to whom he pleases. No person can complain of his conduct in these respects, because no person deserves any good from his hand. God never punishes any but those who deserve it; but he blesses incessantly those who deserve it not. The reason is evident: justice depends on certain rules; but beneficence is free. Beneficence can bless both the good and the evil; justice can punish the latter only. Those who do not make this distinction must have a very confused notion of the conduct of Divine Providence among men.

Verse 28

Were filled with wrath - They seem to have drawn the following conclusion from what our Lord spoke: "The Gentiles are more precious in the sight of God than the Jews; and to them his miracles of mercy and kindness shall be principally confined." This was pretty near the truth, as the event proved. Those who profit not by the light of God, while it is among them, shall have their candle extinguished. The kingdom of God was taken from the Jews, and given to the Gentiles; not because the Gentiles were better than they were, but because, 1st. The Jews had forfeited their privileges; and 2dly. Because Christ saw that the Gentiles would bring forth the fruits of the kingdom.

Verse 29

The brow of the hill - Mr. Maundrel tells us that this is still called "the Mountain of the Precipitation, and is half a league southward of Nazareth. In going to it, you cross first over the vale in which Nazareth stands; and then going down two or three furlongs, in a narrow cleft between the rocks, you there clamber up a short but difficult way on the right hand; at the top of which you find a great stone standing on the brink of a precipice, which is said to be the very place where our Lord was destined to be thrown down by his enraged neighbors." Maundrel's Journey, p. 116. Edit. 5th. 1732.

Verse 30

Passing through the midst of them - Either he shut their eyes so that they could not see him; or he so overawed them by his power as to leave them no strength to perform their murderous purpose. The man Christ Jesus was immortal till his time came; and all his messengers are immortal till their work is done. The following relation of a fact presents a scene something similar to what I suppose passed on this occasion: A missionary, who had been sent to a strange land to proclaim the Gospel of the kingdom of God, and who had passed through many hardships, and was often in danger of losing his life, through the persecutions excited against him, came to a place where he had often before, at no small risk, preached Christ crucified. About fifty people, who had received good impressions from the word of God, assembled: he began his discourse; and, after he had preached about thirty minutes, an outrageous mob surrounded the house, armed with different instruments of death, and breathing the most sanguinary purposes. Some that were within shut the door; and the missionary and his flock betook themselves to prayer. The mob assailed the house, and began to hurl stones against the walls, windows, and roof; and in a short time almost every tile was destroyed, and the roof nearly uncovered, and before they quitted the premises scarcely left one square inch of glass in the five windows by which the house was enlightened. While this was going forward, a person came with a pistol to the window opposite to the place where the preacher stood, (who was then exhorting his flock to be steady, to resign themselves to God, and trust in him), presented it at him, and snapped it; but it only flashed in the pan! As the house was a wooden building, they began with crows and spades to undermine it, and take away its principal supports. The preacher then addressed his little flock to this effect: "These outrageous people seek not you, but me; if I continue in the house, they will soon pull it down, and we shall be all buried in its ruins; I will therefore, in the name of God, go out to them, and you will be safe." He then went towards the door; the poor people got round him, and entreated him not to venture out, as he might expect to be instantly massacred; he went calmly forward, opened the door, at which a whole volley of stones and dirt was that instant discharged; but he received no damage. The people were in crowds in all the space before the door, and filled the road for a considerable way, so that there was no room to pass or repass. As soon as the preacher made his appearance, the savages became instantly as silent and as still as night: he walked forward; and they divided to the right and to the left, leaving a passage of about four feet wide for himself and a young man who followed him, to walk in. He passed on through the whole crowd, not a soul of whom either lifted a hand, or spoke one word, till he and his companion had gained the uttermost skirts of the mob! The narrator, who was present on the occasion, goes on to say: "This was one of the most affecting spectacles I ever witnessed; an infuriated mob, without any visible cause, (for the preacher spoke not one word), became in a moment as calm as lambs! They seemed struck with amazement bordering on stupefaction; they stared and stood speechless; and, after they had fallen back to right and left to leave him a free passage, they were as motionless as statues! They assembled with the full purpose to destroy the man who came to show them the way of salvation; but he, passing through the midst of them, went his way. Was not the God of missionaries in this work? The next Lord's day, the missionary went to the same place, and again proclaimed the Lamb of God, who taketh away the sin of the world!"

Verse 31

Came down to Capernaum - Which it is likely he made his ordinary place of residence from this time. See on ^[333] (note).

Verse 32

His word was with power - Εν εξουσιᾳ, With authority. He assumed the tone and manner of a new Lawgiver; and uttered all his doctrines, not in the way of exhortation or advice, but in the form of precepts and commands, the unction of the Holy Spirit accompanying all he said. See on ^[334] (note).

Verse 33

A spirit of an unclean devil - As demon was used both in a good and bad sense before and after the time of the evangelists the word unclean may have been added here by St. Luke, merely to express the quality of this spirit. But it is worthy of remark, that the inspired writers never use the word δαιμων, demon, in a good sense. See the whole of this case explained, ^[335] (note), etc.

Verse 35

And hurt him not - Though he convulsed him, ^[336], and threw him down in the midst of them, probably with the design to take away his life, yet our Lord permitted it not; and this appears to be the meaning of the place. The spirit was not permitted essentially to injure him at that time.

Verse 37

The fame - Ηχος, the sound. This is a very elegant metaphor. The people are represented as struck with astonishment, and the sound goes out through all the coasts; in allusion to the propagation of sound, by a smart stroke upon any substance, by which the air is suddenly agitated, and conveys the report made by the stroke to distant places. So this miracle was told to others by those who saw it, and they to others still, till it was heard through all the coasts of Galilee, ^[337].

Verse 38

Simon's wife's mother - See on ^[338] (note). As soon as Peter began to follow Christ, his family began to benefit by it. It is always profitable to contract an acquaintance with good men. One person full of faith and prayer may be the means of drawing down innumerable blessings on his family and acquaintance. Every person who knows the virtue and authority of Christ should earnestly seek his grace in behalf of all the spiritually diseased in his household; nor can he seek the aid of Christ in vain.

Verse 40

When the sun was setting - And consequently the Sabbath ended, for before this it would have been unlawful to have brought their sick to be healed.

Verse 42

And the people sought him - Rather, Sought him earnestly. Instead of εζητουν, sought, I read, επεζητουν, earnestly sought. This reading is supported by ABCDFLMS - V, and more than seventy others. Wetstein and Griesbach have both received it into the text. The people had tasted the good word of God, and now they cleave to Christ with their whole heart. Hearing the words of Christ, and feeling the influence of his Spirit upon the soul, will attract and influence the heart; and indeed nothing else can do it.
And stayed him - Strove to detain him; κατειχον αυτον they caught hold of him. Thus showing their great earnestness to be farther instructed.

Verse 43

I must preach the kingdom of God to other cities - To proclaim the kingdom of God was the Messiah's great work; healing the diseases of the people was only an emblematical and secondary work, a work that was to be the proof of his goodness, and the demonstration of his authority to preach the Gospel, and open the kingdom of heaven to all believers.
Some have found both a difficulty and a mystery in the shutting up of heaven in the time of the Prophet Elijah. It was, no doubt, emblematical of the hardened and impenitent state of the Israelites, and of the judgments of God in withholding those Divine influences which they had so often abused. As to the difficulty of the six months, which both our Lord here, and St. James, ^[339], mention, and which are not mentioned in the book of Kings whence the account is taken, it may be easily understood thus. The rains, we have already seen, fell in Judea twice in the year, about April, and about October. At this latter period, when the rain was expected, the prophet prayed that it might not rain; the rain therefore of Marchesvan, or October, etc., was then restrained: this restraint continued for three full years; but six months had elapsed from Nisan, April, etc., when they had their last rain, add these six months to the three full years that the rain was restrained at the prayer of Elijah, and then we have the period of three years and six months, according to our Lord and Saint James. By this the justice of God was shown: but behold his mercy in that rain of grace which fell so abundantly by the preaching of Christ during the three years and six months of his public ministry! Thus the difficulty is solved, and the mystery explained. Reader, the most awful famine is a famine of the word of God: thou art not yet tried in this way: behold the goodness and severity of God! While thou hast the light, walk as a child of the light; and let it not be thy curse and condemnation, that while others, by reading and hearing the word of God, are plenteously watered, thy fleece alone should be found dry. How unutterable must the wo of those be, who live and die infidels under the preaching of the Gospel of Christ!
Let him that readeth, understand.

Chapter 5

Introduction

The miraculous draught of fishes at the lake of Gennesaret, ^[340]. Christ heals a leper, ^[341]. His fame being published abroad, he withdraws to the desert, ^[342], ^[343]. He heals a paralytic person, at which the scribes and Pharisees murmur, but the people glorify God, ^[344]. He calls the publican Levi, who makes a feast for Christ, to which he invites a great number of publicans and others, at which the scribes and Pharisees murmur, and our Lord vindicates his conduct, ^[345]. The question about fasting answered, ^[346]. The parable of the new piece of cloth put on the old garment, and the new wine in old bottles, ^[347].

Verse 1

The people pressed upon him - There was a glorious prospect of a plentiful harvest, but how few of these blades came to full corn in the ear! To hear with diligence and affection is well; but a preacher of the Gospel may expect that, out of crowds of hearers, only a few, comparatively, will fully receive the truth, and hold out to the end.
To hear the word of God - Του λογον του Θεου, The doctrine of God, or, the heavenly doctrine.
The lake of Gennesaret - Called also the sea of Galilee, ^[348], and ^[349]; and the sea of Tiberias, ^[350]. It was, according to Josephus, forty furlongs in breadth, and one hundred and forty in length. No synagogue could have contained the multitudes who attended our Lord's ministry; and therefore he was obliged to preach in the open air. But this also some of the most eminent rabbins were in the habit of doing; though among some of their brethren it was not deemed reputable.

Verse 2

Two ships - Δυο πλοια, Two vessels, It is highly improper to term these ships. They appear to have been only such small boats as are used to manage nets on flat smooth beaches: one end of the net is attached to the shore; the fishermen row out, and drop the net as they go, making a kind of semicircle from the shore; they return, and bring the rope attached to the other end with them, and then the net is hauled on shore; and, as it was sunk with weights to the bottom, and floated with corks at the top, all the fish in that compass were included, and drawn to shore.

Verse 3

And taught - out of the ship - They pressed so much upon him on the land, through their eagerness to hear the doctrine of life, that he could not conveniently speak to them, and so was obliged to get into one of the boats; and, having pushed a little out from the land, he taught them. The smooth still water of the lake must have served excellently to convey the sounds to those who stood on the shore;

Verse 5

Simon - said - Master - ΕπιϚατα. This is the first place where this word occurs; it is used by none of the inspired penmen but Luke, and he applies it only to our blessed Lord. It properly signifies a prefect, or one who is set over certain affairs or persons: it is used also for an instructer, or teacher. Peter considered Christ, from what he had heard, as teacher of a Divine doctrine, and as having authority to command, etc. He seems to comprise both ideas in this appellation; he listened attentively to his teaching, and readily obeyed his orders. To hear attentively, and obey cheerfully, are duties we owe, not only to the sovereign Master of the world, but also to ourselves. No man ever took Jesus profitably for his teacher, who did not at the same time receive him as his Lord.
We have toiled all the night - They had cast the net several times in the course of the night, and drew it to shore without success, and were now greatly disheartened. I have seen several laborious draughts of this kind made without fruit. All labor must be fruitless where the blessing of God is not; but especially that of the ministry. It is the presence and influence of Christ, in a congregation, that cause souls to be gathered unto himself: without these, whatever the preacher's eloquence or abilities may be, all will be night, and fruitless labor.
At thy word I will let down the net - He who assumes the character of a fisher of men, under any authority that does not proceed from Christ, is sure to catch nothing; but he who labors by the order and under the direction of the great Shepherd and Bishop of souls, cannot labor in vain.

Verse 6

Their net brake - Or, began to break, διερῥηγνυτο, or, was likely to be broken. Had it broke, as our version states, they could have caught no fish. Grammarians give the following rule concerning words of this kind. Verba completiva inchoative intelligenda. Verbs which signify the accomplishment of a thing, are often to be understood as only signifying the beginning of that accomplishment. Raphelius gives some very pertinent examples of this out of Herodotus.

Verse 7

They beckoned unto their partners - Had not these been called in to assist, the net must have been broken, and all the fish lost. What a pity there should be such envious separation among the different sects that profess to believe in Christ Jesus! Did they help each other in the spirit of Christian fellowship, more souls would be brought to the knowledge of the truth. Some will rather leave souls to perish than admit of partners in the sacred work. It is an intolerable pride to think nothing well done but what we do ourselves; and a diabolic envy to be afraid lest others should be more successful than we are.
They - filled both the ships - Both the boats had as many as they could carry, and were so heavily laden that they were ready to sink. As one justly observes, "There are fish plenty to be taken, were there skillful hands to take, and vessels to contain them. Many are disputing about the size, capacity, and goodness of their nets and their vessels, while the fish are permitted to make their escape." Did the faithful fishers in both the vessels in these lands (the established Church, and the various branches of the dissenting interest) join heartily together, the nations might be converted to God; but, while the ridiculous disputes for and against particular forms last, there can be no unity. Were men as zealous to catch souls, as they are to support their particular creeds, and forms of worship, the state of Christianity would be more flourishing than it is at present. But the wall of separation is continually strengthened, each party fortifying it on his own side.

Verse 8

Depart from me; for I am a sinful man - Εξελθε απ' εμου, Go out from me, i.e. from my boat. Peter was fully convinced that this draught of fish was a miraculous one; and that God himself had particularly interfered in this matter, whose presence and power he reverenced in the person of Jesus. But as he felt himself a sinner, he was afraid the Divine purity of Christ could not possibly endure him; therefore he wished for a separation from that power, which he was afraid might break forth and consume him. It seems to have been a received maxim among the Jews, that whoever had seen a particular manifestation of God should speedily die. Hence Jacob seemed astonished that his life should have been preserved, when he had seen God face to face, ^[351]. So the nobles of Israel saw God, and yet did eat and drink; for on them he had laid not his hand, i.e. to destroy them, though it appears to have been expected by them, in consequence of this discovery which he made of himself. See ^[352], ^[353] (note), and the notes there. This supposition of the Jews seems to have been founded on the authority of God himself, ^[354] : There shall no man see my Face and Live. So Moses, ^[355] : Who is there of all flesh that hath heard the voice of the living God, speaking out of the midst of the fire as we have, and Lived? So Gideon expected to be immediately slain, because he had seen an angel of the Lord, and a miracle performed by him. See ^[356]. So likewise Manoah and his wife, ^[357] : We shall surely Die, for we have Seen God. These different passages sufficiently show in what sense these words of Peter are to be understood.

Verse 10

Thou shalt catch men - Ανθρωπους εσῃ ζωγρων, Thou shalt catch men alive; this is the proper signification of the word. Fear not: these discoveries of God tend to life, not to death; and ye shall become the instruments of life and salvation to a lost world. These fish are taken to be killed and fed on; but those who are converted under your ministry shall be preserved unto eternal life. See on ^[358] (note), etc., where this subject is considered more at large.

Verse 11

They forsook all, and followed him - God expects this from every person, and especially from those in whose hearts, or in whose behalf, he has wrought a miracle of grace or of providence. Jesus intended to call Peter, James, and John, to become his disciples; and that they might see the propriety and importance of the call, he: - 1st. Teaches in their presence, that they may know his doctrine. 2dly. He Works a Miracle before their eyes, that they might see and be convinced of his power. 3dly. He Calls them to go forth with this doctrine, and through this power, that they might teach the ignorant, and be successful in their work.

Verse 12

A certain city - This was some city of Galilee; probably Chorazin or Bethsaida.
A man full of leprosy - See this disease, and the cure, largely explained on ^[359] (note); and see it particularly applied to the use of public preaching, ^[360] (note), etc. See also the notes on Leviticus 13 (note), and 14 (note).

Verse 14

And offer for thy cleansing - A Hindoo, after recovering from sickness, presents the offerings he had vowed when in distress, as a goat, sweetmeats, milk, or any thing directed by the Shaster. All nations agreed in these gratitude-offerings for benefits received from the object of their worship.

Verse 16

And he withdrew himself into the wilderness - Or rather, He frequently withdrew into the desert. This I believe to be the import of the original words, ην ὑποχωρων. He made it a frequent custom to withdraw from the multitudes for a time, and pray, teaching hereby the ministers of the Gospel that they are to receive fresh supplies of light and power from God by prayer, that they may be the more successful in their work; and that they ought to seek frequent opportunities of being in private with God and their books. A man can give nothing unless he first receive it; and no man can be successful in the ministry who does not constantly depend upon God, for the excellence of the power is all from him. Why is there so much preaching, and so little good done? Is it not because the preachers mix too much with the world, keep too long in the crowd, and are so seldom in private with God? Reader! Art thou a herald for the Lord of hosts? Make full proof of thy ministry! Let it never be said of thee, "He forsook all to follow Christ, and to preach his Gospel, but there was little or no fruit of his labor; for he ceased to be a man of prayer, and got into the spirit of the world." Alas! alas! is this luminous star, that was once held in the right hand of Jesus, fallen from the firmament of heaven, down to the Earth!

Verse 17

On a certain day - This was when he was at Capernaum. See ^[361].
The power of the Lord - Δυναμις Κυριου The mighty or miraculous power of the Lord, i.e. of Jesus, was there to heal them - as many as were diseased either in body or soul. Where the teaching of Christ is, there also is the power of Christ to redeem and save.

Verse 18

A man - taken with a palsy - See this case described on ^[362] (note), etc., and ^[363] (note), etc.

Verse 19

Went upon the housetop - See on ^[364] (note).

Verse 21

Who can forgive sins, but God alone? - If Jesus were not God, he could not forgive sins; and his arrogating this authority would have been blasphemy against God, in the most proper sense of the word. That these scribes and Pharisees might have the fullest proof of his Godhead, he works in their presence three miracles, which from their nature could only be effected by an omniscient and omnipotent Being. The miracles are:
1. The remission of the poor man's sins.
2. The discernment of the secret thoughts of the scribes.
3. The restoration of the paralytic in an instant to perfect soundness.
See on ^[365], ^[366] (note).

Verse 26

Strange things - Παραδοξα, paradoxes. A paradox is something that appears false and absurd, but is not really so: or, something contrary to the commonly received opinion. We have seen wonders wrought which seem impossible; and we should conclude them to be tricks and illusions, were it not for the indisputable evidence we have of their reality.

Verse 27

Levi - See on ^[367] (note); ^[368] (note).

Verse 28

And he left all - Καταλιπων - completely abandoning his office, and every thing connected with it. He who wishes to preach the Gospel, like the disciples of Christ, must have no earthly entanglement. If he have, his whole labor will be marred by it. The concerns of his own soul, and those of the multitudes to whom he preaches, are sufficient to engross all his attention, and to employ all his powers.

Verse 29

A great feast - Δοχην μεγαλην, A splendid entertainment. The word refers more properly to the number of the guests, and the manner in which they were received, than to the quality or quantity of the fare. A great number of his friends and acquaintance was collected on the occasion, that they might be convinced of the propriety of the change he had made, when they had the opportunity of seeing and hearing his heavenly teacher.

Verse 30

Why do ye eat and drink, etc. - See what passed at this entertainment considered at large on ^[369] (note); ^[370] (note).

Verse 37

The new wine will burst the bottles - These old bottles would not be able to stand the fermentation of the new wine, as the old sewing would be apt to give way. It is scarcely necessary to remark, that the eastern bottles are made of skins; generally those of goats.

Verse 39

The old is better - ΧρηϚοτερος - Is more agreeable to the taste or palate. Herodotus, the scholiast on Aristophanes, and Homer, use the word in this sense. See Raphelius. The old wine, among the rabbins, was the wine of three leaves; that is, wine three years old; because, from the time that the vine had produced that wine, it had put forth its leaves three times. See Lightfoot.
1. The miraculous draught of fishes, the cleansing of the leper, the healing of the paralytic person, the calling of Levi, and the parable of the old and new bottles, and the old and new wine - all related in this chapter, make it not only very entertaining, but highly instructive. There are few chapters in the New Testament from which a preacher of the Gospel can derive more lessons of instruction; and the reader would naturally expect a more particular explanation of its several parts, had not this been anticipated in the notes and observations on Matthew 9, to which chapter it will be well to refer.
2. The conduct as well as the preaching of our Lord is highly edifying. His manner of teaching made every thing he spoke interesting and impressive. He had many prejudices to remove, and he used admirable address in order to meet and take them out of the way. There is as much to be observed in the manner of speaking the truth, as in the truth itself, in order to make it effectual to the salvation of them who hear it. A harsh, unfeeling method of preaching the promises of the Gospel, and a smiling manner of producing the terrors of the Lord, are equally reprehensible. Some preachers are always severe and magisterial: others are always mild and insinuating: neither of these can do God's work; and it would take two such to make one Preacher.

Chapter 6

Introduction

The disciples pluck and eat the ears of corn on the Sabbath day, and the Pharisees find fault, ^[371], ^[372]. Our Lord shows the true use of the Sabbath, ^[373]. He heals the man with the withered hand, ^[374]. He goes into a mountain to pray, and calls twelve disciples, ^[375]. Multitudes are instructed and healed, ^[376]. Pronounces four blessings, ^[377], and four woes, ^[378]. Gives various instructions about loving our enemies, being patient, gentle, kind, grateful, and merciful, ^[379]. Harsh judgments censured, and charity recommended, ^[380], ^[381]. The parable of the blind leading the blind, ^[382]. Of the mote in a brother's eye, ^[383]. Of the good and corrupt tree, ^[384], ^[385]. The good and evil treasure of the heart, ^[386]. The parable of the two houses, one builded on the rock, and the other on the sand, ^[387].

Verse 1

On the second Sabbath after the first - Εν σαββατῳ δευτεροπρωτῳ, In the first Sabbath after the second. What does this mean? In answering this question, commentators are greatly divided. Dr. Whitby speaks thus: "After the first day of the passover, (which was a Sabbath, ^[388]), ye shall count unto you seven Sabbaths complete, ^[389], reckoning that day for the first of the first week, which was therefore called δευτεροπρωτον, the first Sabbath from the second day of unleavened bread; (the 16th of the month); the second was called δευτεροδευτερον, the second Sabbath from that day; and the third, δευτεροτριτον, the third Sabbath from the second day; and so on, till they came to the seventh Sabbath from that day, i.e. to the 49th day, which was the day of pentecost. The mention of the seven Sabbaths, to be numbered with relation to this second day, answers all that Grotius objects against this exposition." Whitby's Notes.
By this Sabbath seems meant that which immediately followed the two great feasts, the first and last day of the passover, and was therefore the second after the proper passover day. The words in the Greek seem to signify, the second first Sabbath; and, in the opinion of some, the Jews had three first Sabbaths: viz. the first Sabbath after the passover; that after the feast of pentecost; and that after the feast of tabernacles. According to which opinion, this second first Sabbath must have been the first Sabbath after the pentecost. So we have the first Sunday after Epiphany; the first after Easter; the first after Trinity; and the first in Lent. Bp. Pearce.
This was the next day after the passover, the day in which they were forbidden to labor, ^[390], and for this reason was termed Sabbath, ^[391]; but here it is marked by the name, second first Sabbath, because, being the day after the passover, it was in this respect the second; and it was also the first, because it was the first day of unleavened bread, ^[392], ^[393]. Martin.
I think, with many commentators, that this transaction happened on the first Sabbath of the month Nisan; that is, after the second day of the feast of unleavened bread. We may well suppose that our Lord and his disciples were on their way from Jerusalem to Galilee, after having kept the passover. Bp. Newcome.
The Vulgar Latin renders δευτεροπρωτον, secundoprimum, which is literal and right. We translate it, the second Sabbath after the first, which is directly wrong; for it should have been the first Sabbath after the second day of the passover. On the 14th of Nisan, the passover was killed; the next day (the 15th) was the first day of the feast of unleavened bread; the day following (the 16th) the wave sheaf was offered, pursuant to the law, on the morrow after the Sabbath: ^[394]. The Sabbath, here, is not the seventh day of the week, but the first day of the feast of unleavened bread, let it fall on what day of the week it would. That and the seventh day of that feast were holy convocations, and therefore are here called Sabbaths. The morrow, therefore, after the Sabbath, i.e. after the 16th day of Nisan, was the day in which the wave sheaf was offered; and after that seven Sabbaths were counted, and fifty days completed, and the fiftieth day inclusively was the day of pentecost. Now these Sabbaths, between the passover and pentecost, were called the first, second, etc., Sabbaths after the second day of the feast of unleavened bread. This Sabbath, then, on which the disciples plucked the ears of corn, was the first Sabbath after that second day. Dr. Lightfoot, has demonstrably proved this to be the meaning of this σαββατον δευτεροπρωτον, (Hor. Hebraic. in locum), and from him F. Lamy and Dr. Whitby have so explained it. This Sabbath could not fall before the passover, because, till the second day of that feast, no Jew might eat either bread or parched corn, or green ears, (^[395]). Had the disciples then gathered these ears of corn on any Sabbath before the passover, they would have broken two laws instead of one: and for the breach of these two laws they would infallibly have been accused; whereas now they broke only one, (plucking the ears of standing corn with one's hand, being expressly allowed in the law, ^[396]), which was that of the Sabbath. They took a liberty which the law gave them upon any other day; and our Lord vindicated them in what they did now, in the manner we see. Nor can this fact be laid after pentecost; because then the harvest was fully in. Within that interval, therefore, this Sabbath happened; and this is a plain determination of the time, according to the Jewish ways of reckoning, founded upon the text of Moses's law itself. Dr. Wotton's Miscellaneous Discourses, etc., vol. i. p. 269.
The word δευτεροπρωτῳ, the second first, is omitted by BL, four others, Syriac, later Arabic, all the Persic, Coptic, Ethiopic, and three of the Itala. A note in the margin of the later Syriac says, This is not in all copies. The above MSS. read the verse thus: It came to pass, that he walked through the corn fields on a Sabbath day. I suppose they omitted the above word, because they found it difficult to fix the meaning, which has been too much the case in other instances.

Verse 2

Which is not lawful - See on ^[397] (note).

Verse 3

What David did - See on ^[398], ^[399] (note).

Verse 4

After this verse, the Codex Bezae and two ancient MSS. quoted by Wechel, have the following extraordinary addition: Τῃ αυτῃ ἡμερᾳ θεασαμενος τινα εργαζομενον τῳ σαββατῳ, ειπεν αυτῳ, Ανθρωπε, ει μεν οιδας τι ποιεις μακαριος ει; ει δε μη οιδας επικαταρατος, και παραβατης ειτου νομου.
On the same day, seeing one working on the Sabbath, he said unto him, Man, if indeed thou knowest what thou dost, blessed art thou; but if thou knowest not, thou art cursed, and art a transgressor of the law.
Whence this strange addition proceeded, it is hard to tell. The meaning seems to be this: If thou now workest on the Jewish Sabbath, from a conviction that that Sabbath is abolished, and a new one instituted in its place, then happy art thou, for thou hast got Divine instruction in the nature of the Messiah's kingdom; but if thou doest this through a contempt for the law of God, then thou art accursed, forasmuch as thou art a transgressor of the law. The Itala version of the Codex Bezae, for παραβατης, transgressor, has this semi-barbaric word, trabaricator.

Verse 6

Whose right hand was withered - See on ^[400] (note), etc. The critic who says that ξηραν χειρα signifies a luxated arm, and that the stretching it out restored the bone to its proper place, without the intervention of a miracle, deserves no serious refutation. See on ^[401] (note).

Verse 7

Watched him - Παρετηρουν αυτον, They maliciously watched him. This is the import of the word, ^[402]; ^[403], and in the parallel place, ^[404]. See Raphelius on the last-quoted text, who has proved, by several quotations, that this is the proper meaning of the term.
An accusation against him - Instead of κατηγοριαν αυτου, his accusation, several eminent MSS. and versions add κατα, against, which I find our translators have adopted.

Verse 9

I will ask you one thing - I will put a question to you. See on ^[405], ^[406] (note).

Verse 10

Whole as the other - Many MSS., both here and in the parallel place, ^[407], omit the word ὑγιης, whole. Griesbach leaves it out of the text. The hand was restored as the other. But had it only been a luxated joint, even allowing, with a German critic, that the bone regained its place by the effort made to stretch out the arm, without the intervention of a miracle, it would have required several weeks to restore the muscles and ligaments to their wonted tone and strength. Why all this learned labor to leave God out of the question?

Verse 11

They were filled with madness - Pride, obstinacy, and interest, combined together, are capable of any thing. When men have once framed their conscience according to their passions, madness passes for zeal, the blackest conspiracies for pious designs, and the most horrid attempts for heroic actions. Quesnel.

Verse 12

In prayer to God - Or, in the prayer of God: or, in the oratory of God, εν τῃ προσευχῃ του Θεου. So this passage is translated by many critics; for which Dr. Whitby gives the following reasons: As the mountain of God, ^[408]; ^[409]; the bread of God, ^[410]; the lamp of God, ^[411]; the vessels of God, ^[412]; the altar of God, ^[413]; the sacrifices of God, ^[414]; the gifts of God, ^[415]; the ministers of God, ^[416]; the tabernacle of God, ^[417]; the temple of God, ^[418]; the synagogues of God, ^[419]; are all things consecrated or appropriated to God's service; so προσευχη του Θεου must, in all reason, be a house of prayer to God; whence it is called τοπος προσευχης, a place of prayer, 1 Maccabees 3:46; and so the word is certainly used ^[420]; and by Philo, in his oration against Flaccus, where he complains that αἱ προσευχαι, their houses for prayer were pulled down, and there was no place left in which they might worship God, or pray for Caesar; and by Josephus, who says the multitude was gathered εις την προσευχην, into the house of prayer: and so Juvenal, Sat. iii. v. 296, speaks to the mendicant Jew: -
Ede ubi consistas; in qua te quaero proseucha?
In what house of prayer may I find thee begging?
See on ^[421] (note). But on this it may be observed, that as the mountains of God, the wind of God, the hail of God, the trees of God, etc., mean very high mountains, a very strong wind, great and terrible hail, very tall trees, etc., so προσευχη του Θεου, here, may be very properly translated the prayer of God; i.e. very fervent and earnest prayer; and though διανυκτερευων may signify, to lodge in a place for a night, yet there are various places in the best Greek writers in which it is used, not to signify a place, but to pass the night in a particular state. So Appian, Bell. Pun. Εν τοις ὁπλοις διενυκτερευϚε μεθ' ἁπαντων - He passed the night under arms with them all. Idem, Bell. Civ. lib. v. διενυκτερευον - They passed the night without food, without any regard to the body, and in the want of all things. See more examples in Kypke, who concludes by translating the passage thus: He passed the night without sleep in prayers to God. Some of the Jews imagine that God himself prays; and this is one of his petitions: Let it be my good pleasure, that my mercy overcome my wrath. See more in Lightfoot.

Verse 13

He chose twelve - Εκλεξαμενος απ' αυτων, He chose twelve Out of them. Our Lord at this time had several disciples, persons who were converted to God under his ministry; and, out of these converts, he chose twelve, whom he appointed to the work of the ministry; and called them apostles, i.e. persons sent or commissioned by himself, to preach that Gospel to others by which they had themselves been saved. These were favored with extraordinary success:
1. Because they were brought to the knowledge of God themselves.
2. Because they received their commission from the great Head of the Church. And
3. Because, as he had sent them, he continued to accompany their preaching with the power of his Spirit.
These three things always unite in the character of a genuine apostle. See on ^[422] (note).

Verse 15

Called Zelotes - Some Jews gave this name to themselves, according to Josephus, (War, b. iv. c. iii. s. 9, and vii. c. viii. s. 1), "because they pretended to be more than ordinarily zealous for religion, and yet practised the very worst of actions." "But this (says the judicious Bp. Pearce) Josephus says of the zealots, at the time when Vespasian was marching towards Jerusalem. They probably were men of a different character above forty years before; which was the time when Jesus chose his twelve apostles, one of whom had the surname of the Zealot." It is very probable that this name was first given to certain persons who were more zealous for the cause of pure and undefiled religion than the rest of their neighbors; but like many other sects and parties who have begun well, they transferred their zeal for the essentials of religion to nonessential things, and from these to inquisitorial cruelty and murder. See on ^[423] (note).

Verse 17

And stood in the plain - In ^[424], which is supposed to be the parallel place, our Lord is represented as delivering this sermon on the mountain; and this has induced some to think that the sermon mentioned here by Luke, though the same in substance with that in Matthew, was delivered in a different place, and at another time; but, as Dr. Priestly justly observes, Matthew's saying that Jesus was sat down after he had gone up to the mountain, and Luke's saying that he stood on the plain when he healed the sick, before the discourse, are no inconsistencies. The whole picture is striking. Jesus ascends a mountain, employs the night in prayer; and, having thus solemnly invoked the Divine blessing, authoritatively separates the twelve apostles from the mass of his disciples. He then descends, and heals in the plain all the diseased among a great multitude, collected from various parts by the fame of his miraculous power. Having thus created attention, he likewise satisfies the desire of the people to hear his doctrine; and retiring first to the mountain whence he came, that his attentive hearers might follow him and might better arrange themselves before him - Sacro digna silentio mirantur omnes dicere. Horace. All admire his excellent sayings with sacred silence. See Bishop Newcome's notes on his Harmony of the Gospels, p. 19.

Verse 20

Blessed be ye poor - See the sermon on the mount paraphrased and explained, Matthew 5 (note), Matthew 6 (note), Matthew 7 (note),

Verse 22

They shall separate you - Meaning, They will excommunicate you, αφορισωσιν ὑμας, or separate you from their communion. Luke having spoken of their separating or excommunicating them, continues the same idea, in saying that they would cast out their name likewise, as a thing evil in itself. By your name is meant their name as his disciples. As such, they were sometimes called Nazarenes, and sometimes Christians; and both these names were matter of reproach in the mouths of their enemies. So James (^[425]) says to the converts, Do they not blaspheme that worthy name by which ye are called? So when St. Paul (in ^[426]) is called a ringleader of the sect of the Nazarenes, the character of a pestilent fellow, and, that of a mover of sedition, is joined to it; and, in ^[427], the Jews say to Paul, As concerning this sect, we know that every where it is spoken against; and this is implied in ^[428], when he says, If ye be reproached for the Name of Christ, i.e. as Christians; agreeably to what follows there in ^[429], If any man suffer as a Christian, etc. In after times we find Pliny, Epist. x. 97, consulting the Emperor Trajan, whether or no he should Punish the Name Itself, (of Christian), though no evil should be found in it. Nomen Ipsum, etiam si flagitiis careat, Puniatur. See Pearce.

Verse 23

Did - unto the prophets - See ^[430]; ^[431]; ^[432]; ^[433]; ^[434].

Verse 24

But wo unto you that are rich! - The Pharisees, who were laden with the spoils of the people which they received in gifts, etc. These three verses are not found in the sermon, as recorded by Matthew. They seem to be spoken chiefly to the scribes and Pharisees, who, in order to be pleasing to all, spoke to every one what he liked best; and by finesse, flattery, and lies, found out the method of gaining and keeping the good opinion of the multitude.

Verse 29

Thy cloak - thy coat - In ^[435], I have said that Coat, χιτωνα, signifies under garment, or strait coat; and Cloak, ἱματιον, means upper garment, or great coat. This interpretation is confirmed by the following observations of Bishop Pearce. The χιτων was a tunica, or vestcoat, over which the Jews and other nations threw an outer coat, or gown, called a cloak, ^[436], (which is meant by ἱματιον), when they went abroad, or were not at work. Hence the common people at Rome, who did not usually wear, or had no right to wear, the toga, are called by Horace tunicatus popellus, Epist. i. 7, 65. This account of the difference between the χιτων and the ἱματιον appears plainly from what Maximus Tyrius says, The inner garment which is over the body they call χιτωνισκον, and the outer one the ἱματιον. And so Plutarch, (in Nupt. p. 139, ed. Fran. 1620), speaking of a man who felt the heat of the sun too much for him, says that he put off, τον χιτωνα, τῳ ἰματιῳ, his vestcoat also with his cloak.

Verse 30

Ask them not again - Or, Do not beg them off. This probably refers to the way in which the tax-gatherers and Roman soldiers used to spoil the people. "When such harpies as these come upon your goods, suffer the injury quietly, leaving yourselves in the hand of God, rather than attempt even to beg off what belongs to you, lest on their part they be provoked to seize or spoil more, and lest you be irritated to sue them at law, which is totally opposite to the spirit and letter of the Gospel; or to speak bad words, or indulge wrong tempers, which would wound the spirit of love and mercy." Of such as these, and of all merciless creditors, who even sell the tools and bed of a poor man, it may be very truly said: -
Tristius haud illis monstrum, nec saevior ulla
Pestis et ira deum Stygiis sese extulit undis: -
Diripiunt dapes, contactaque omnia faedant Immundo: -
Virg. Aen. iii. ver. 214 "Monsters more fierce offended heaven ne'er sent
From hell's abyss, for human punishment: -
They snatch the meat, defiling all they find."
Dryden
However, it is probable that what is here spoken relates to requiring a thing speedily that had been lent, while the reason for borrowing it still continues. In Ecclus. 20:15, it is a part of the character of a very bad man, that to-day he lendeth, and tomorrow will he ask it again. From ^[437] to ^[438] our blessed Lord gives us directions how to treat our enemies.
1. Wish them well.
2. Do them good.
3. Speak as well of them as possible.
4. Be an instrument of procuring them good from others; use your influence in their behalf.
5. Suffer patiently from them contempt and ill treatment.
6. Give up your goods rather than lose your meekness and charity towards them.
The retaliation of those who hearken not to their own passion, but to Christ, consists in doing more good than they receive evil. Ever since our blessed Savior suffered the Jews to take away his life, it is by his patience that we must regulate our own. Quesnel.

Verse 32

For sinners also love those that love them - I believe the word ἁμαρτωλοι is used by St. Luke in the same sense in which τελωναι, tax-gatherers, is used by St. Matthew, ^[439], ^[440], and signifies heathens; not only men who have no religion, but men who acknowledge none. The religion of Christ not only corrects the errors and reforms the disorders of the fallen nature of man, but raises it even above itself: it brings it near to God; and, by universal love, leads it to frame its conduct according to that of the Sovereign Being. "A man should tremble who finds nothing in his life besides the external part of religion, but what may be found in the life of a Turk or a heathen." The Gospel of the grace of God purifies and renews the heart, causing it to resemble that Christ through whom the grace came. See the note on ^[441].

Verse 34

Of whom ye hope to receive - Or, whom ye expect to return it. "To make our neighbor purchase, in any way, the assistance which we give him, is to profit by his misery; and, by laying him under obligations which we expect him in some way or other to discharge, we increase his wretchedness under the pretense of relieving it."

Verse 35

Love ye your enemies - This is the most sublime precept ever delivered to man: a false religion durst not give a precept of this nature, because, with out supernatural influence, it must be for ever impracticable. In these words of our blessed Lord we see the tenderness, sincerity, extent, disinterestedness, pattern, and issue of the love of God dwelling in man: a religion which has for its foundation the union of God and man in the same person, and the death of this august being for his enemies; which consists on earth in a reconciliation of the Creator with his creatures, and which is to subsist in heaven only in the union of the members with the head: could such a religion as this ever tolerate hatred in the soul of man, even to his most inveterate foe?
Lend, hoping for nothing again - Μηδεν απελπιζοντες. The rabbins say, he who lends without usury, God shall consider him as having observed every precept. Bishop Pearce thinks that, instead of μηδεν we should read μηδενα with the Syriac, later Arabic, and later Persic; and as απελπιζειν signifies to despair, or cause to despair, the meaning is, not cutting off the hope (of longer life) of any man, neminis spem amputantes, by denying him those things which he requests now to preserve him from perishing.

Verse 36

Be ye therefore merciful - Or, compassionate; οικτιρμονες, from οικτος, commiseration, which etymologists derive from εικω to give place, yield, because we readily concede those things which are necessary to them whom we commiserate. As God is ever disposed to give all necessary help and support to those who are miserable, so his followers, being influenced by the same spirit, are easy to be entreated, and are at all times ready to contribute to the uttermost of their power to relieve or remove the miseries of the distressed. A merciful or compassionate man easily forgets injuries; pardons them without being solicited; and does not permit repeated returns of ingratitude to deter him from doing good, even to the unthankful and the unholy. See on ^[442] (note).

Verse 37

Judge not - See on ^[443] (note). "How great is the goodness of God, in being so willing to put our judgment into our own hands as to engage himself not to enter into judgment with us, provided we do not usurp the right which belongs solely to him in reference to others!"
Condemn not - "Mercy will ever incline us not to condemn those unmercifully whose faults are certain and visible; to lessen, conceal, and excuse them as much as we can without prejudice to truth and justice; and to be far from aggravating, divulging, or even desiring them to be punished."
Forgive - The mercy and compassion which God recommends extend to the forgiving of all the injuries we have received, or can receive. To imitate in this the mercy of God is not a mere counsel; since it is proposed as a necessary mean, in order to receive mercy. What man has to forgive in man is almost nothing: man's debt to God is infinite. And who acts in this matter as if he wished to receive mercy at the hand of God! The spirit of revenge is equally destitute of faith and reason.

Verse 38

Give, and it shall be given - "Christian charity will make no difficulty in giving that which eternal truth promises to restore. Let us give, neither out of mere human generosity, nor out of vanity, nor from interest, but for the sake of God, if we would have him place it to account. There is no such thing as true unmixed generosity but in God only; because there is none but him who receives no advantage from his gifts, and because he engages himself to pay these debts of his creatures with an excessive interest. So great is the goodness of God, that, when he might have absolutely commanded us to give to our neighbor, he vouchsafes to invite us to this duty by the prospect of a reward, and to impute that to us as a desert which he has a right to exact of us by the title of his sovereignty over our persons and estates."
Men live in such a state of social union as renders mutual help necessary; and, as self-interest, pride, and other corrupt passions mingle themselves ordinarily in their commerce, they cannot fail of offending one another. In civil society men must, in order to taste a little tranquillity, resolve to bear something from their neighbors; they must suffer, pardon, and give up many things; without doing which they must live in such a state of continual agitation as will render life itself insupportable. Without this giving and forgiving spirit there will be nothing in civil society, and even in Christian congregations, but divisions, evil surmisings, injurious discourses, outrages, anger, vengeance, and, in a word, a total dissolution of the mystical body of Christ. Thus our interest in both worlds calls loudly upon us to Give and to Forgive.
Bosom - Κολπον, or lap. Almost all ancient nations wore long, wide, and loose garments; and when about to carry any thing which their hands could not contain, they used a fold of their robe in nearly the same way as women here use their aprons. The phrase is continually occurring in the best and purest Greek writers. The following example from Herodotus, b. vi., may suffice to show the propriety of the interpretation given above, and to expose the ridiculous nature of covetousness. "When Croesus had promised to Alcmaeon as much gold as he could carry about his body at once, in order to improve the king's liberality to the best advantage, he put on a very wide tunic, (κιθωνα μεγαν), leaving a great space in the Bosom, κολπον βαθυν, and drew on the largest buskins he could find. Being conducted to the treasury, he sat down on a great heap of gold, and first filled the buskins about his legs with as much gold as they could contain, and, having filled his whole Bosom, κολπον, loaded his hair with ingots, and put several pieces in his mouth, he walked out of the treasury, etc." What a ridiculous figure must this poor sinner have cut, thus heavy laden with gold, and the love of money! See many other examples in Kypke and Raphelius. See also ^[444]; ^[445]; ^[446].
The same measure that ye mete withal, it shall be measured to you again - The same words we find in the Jerusalem Targum on ^[447]. Our Lord therefore lays down a maxim which themselves allowed.

Verse 39

Can the blind lead the blind? - This appears to have been a general proverb, and to signify that a man cannot teach what he does not understand. This is strictly true in spiritual matters. A man who is not illuminated from above is utterly incapable of judging concerning spiritual things, and wholly unfit to be a guide to others. Is it possible that a person who is enveloped with the thickest darkness should dare either to judge of the state of others, or attempt to lead them in that path of which he is totally ignorant! If he do, must not his judgment be rashness, and his teaching folly? - and does he not endanger his own soul, and run the risk of falling into the ditch of perdition himself, together with the unhappy objects of his religious instruction?

Verse 40

Every one that is perfect - Or, thoroughly instructed, κατηρτισμενος: - from καταρτιζω, to adjust, adapt, knit together, restore, or put in joint. The noun is used by the Greek medical writers to signify the reducing a luxated or disjointed limb. It sometimes signifies to repair or mend, and in this sense it is applied to broken nets, ^[448]; ^[449]; but in this place, and in ^[450]; ^[451], it means complete instruction and information. Every one who is thoroughly instructed in Divine things, who has his heart united to God, whose disordered tempers and passions are purified and restored to harmony and order; every one who has in him the mind that was in Christ, though he cannot be above, yet will be as, his teacher - holy, harmless, undefiled, and separate from sinners. "The disciple who perfectly understands the rules and sees the example of his master, will think it his business to tread exactly in his steps, to do and suffer upon like occasions, as his master did: and so he will be like his master." Whitby.

Verse 41

And why beholdest thou the mote - See this explained on ^[452] (note).

Verse 43

Corrupt fruit - Καρπον σαπρον, literally, rotten fruit: but here it means, such fruit as is unfit for use. See on ^[453] (note).

Verse 45

A good man - See on ^[454] (note).

Verse 46

Lord, Lord - God judges of the heart, not by words, but by works. A good servant never disputes, speaks little, and always follows his work. Such a servant a real Christian is: such is a faithful minister, always intent either on the work of his own salvation, or that of his neighbor; speaking more to God than to men; and to these as in the presence of God. The tongue is fitly compared by one to a pump, which empties the heart, but neither fills nor cleanses it. The love of God is a hidden spring, which supplies the heart continually, and never permits it to be dry or unfruitful. Quesnel.

Verse 47

I will show you - Ὑποδειξω, I will show you plainly. I will enable you fully to comprehend my meaning on this subject by the following parable. See this word explained ^[455] (note).

Verse 48

He is like a man, etc. - See on ^[456] (note).

Verse 49

The ruin of that house was great - On this passage, father Quesnel, who was a most rigid predestinarian, makes the following judicious remark. "It is neither by the speculations of astrologers, nor by the Calvinian assurance of predestination, that we can discover what will be our portion for ever: but it is by the examination of our heart, and the consideration of our life, that we may in some measure prognosticate our eternal state. Without a holy heart and a holy life, all is ruinous in the hour of temptation, and in the day of wrath." To this may be added, He that believeth on the Son of God, hath the Witness in Himself: ^[457].
The subjects of this chapter have been so amply explained and enforced in the parallel places in Matthew, to which the reader has been already referred, that there appears to be no necessity to make any additional observations.

Chapter 7

Introduction

Christ heals the servant of a centurion, who is commended for his faith, ^[458]. Raises a widow's son to life at Nain, ^[459]. John Baptist hears of his fame, and sends two of his disciples to inquire whether he was the Christ, ^[460]. Christ's character of John, ^[461]. The obstinate blindness and capriciousness of the Jews, ^[462]. A Pharisee invites him to his house, where a woman anoints his head with oil, and washes his feet with her tears, ^[463]. The Pharisee is offended, ^[464]. Our Lord reproves him by a parable, and vindicates the woman, ^[465]; and pronounces her sins forgiven, ^[466].

Verse 2

A certain centurion's servant - See this miracle explained on ^[467] (note).

Verse 3

Elders of the Jews - These were either magistrates in the place, or the elders of the synagogue which the centurion had built, ^[468]. He sent these, probably, because he was afraid to come to Christ himself, not being a Jew, either by nation or religion. In the parallel place in Matthew, he is represented as coming to Christ himself; but it is a usual form of speech in all nations, to attribute the act to a person which is done not by himself, but by his authority.

Verse 5

He loveth our nation - He is a warm friend to the Jews; and has given a full proof of his affection to them in building them a synagogue. This he had done at his own proper charges; having no doubt employed his own men in the work.

Verse 10

Found the servant whole - This cure was the effect of the faith, prayer, and humility of the centurion, through which the almighty energy of Jesus Christ was conveyed to the sick man. But these very graces in the centurion were the products of grace. It is God himself who, by the gifts of his mercy, disposes the soul to receive its cure; and nothing can contribute to the reception of his grace but what is the fruit of grace itself. The apostle says, The grace of God that bringeth salvation hath appeared unto all men, ^[469]. It should therefore be our concern, not to resist the operations of this grace: for though we cannot endue ourselves with by gracious disposition, yet we can quench the Spirit, by whose agency these are produced in the soul. The centurion had not received the grace of God in vain.

Verse 11

Nain - A small city of Galilee, in the tribe of Issachar.
According to Eusebius, it was two miles from Mount Tabor, southward; and near to Endor.

Verse 12

Carried out - The Jews always buried their dead without the city, except those of the family of David. No burying places should be tolerated within cities or towns; much less in or about churches and chapels. This custom is excessively injurious to the inhabitants; and especially to those who frequent public worship in such chapels and churches. God, decency, and health forbid this shocking abomination.
On the impropriety of burying in towns, churches, and chapels, take the following testimonies: Extra urbem soliti sunt alii mortuos sepelire: Nos Christiani, eos non in urbes solum, sed et in Templa recepimus, quo fit ut multi faetore nimis, fere exanimentur. Schoettgen. "Others were accustomed to bury their dead without the city. We Christians not only bury them within our cities, but receive them even into our churches! Hence many nearly lose their lives through the noxious effluvia." "Both the Jews and other people had their burying places without the city: - Et certe ita postulat ratio publicae sanitatis, quae multum laedi solet aura sepulchrorum: - and this the health of the public requires, which is greatly injured by the effluvia from graves." - Rosenmuller. From long observation I can attest that churches and chapels situated in grave-yards, and those especially within whose walls the dead are interred, are perfectly unwholesome; and many, by attending such places, are shortening their passage to the house appointed for the living. What increases the iniquity of this abominable and deadly work is, that the burying grounds attached to many churches and chapels are made a source of private gain. The whole of this preposterous conduct is as indecorous and unhealthy as it is profane. Every man should know that the gas which is disengaged from putrid flesh, and particularly from a human body, is not only unfriendly to, but destructive of, animal life. Superstition first introduced a practice which self-interest and covetousness continue to maintain.
For a general improvement of all the circumstances of this miracle, see the end of the chapter.

Verse 16

God hath visited his people - Several MSS. and versions add, εις αγαθον, for good. Sometimes God visited his people in the way of judgment, to consume them in their transgressions; but it was now plain that he had visited them in the most tender compassion and mercy. This seems to have been added by some ancient copyist, by way of explanation.

Verse 18

The disciples of John showed him, etc. - It is very likely that John's disciples attended the ministry of our Lord at particular times; and this, we may suppose, was a common case among the disciples of different Jewish teachers. Though bigotry existed in its most formidable shape between the Jews and Samaritans, yet we do not find that it had any place between Jews and Jews, though they were of different sects, and attached to different teachers.

Verse 19

Art thou he that should come? - That is, to save. Art thou the promised Messiah? See on ^[470] (note).
Some have thought that this character of our Lord, ὁ ερχομενος, he who cometh, refers to the prophecy of Jacob, ^[471], where he is called שילה Shiloh, which Grotius and others derive from שלה shalach, he sent: hence, as the time of the fulfillment of the prophecy drew nigh, he was termed, He who cometh, i.e. he who is just now ready to make his appearance in Judea. In ^[472], a similar phrase is used, Behold, thy king Cometh unto thee - having Salvation. This is meant of the Messiah only; therefore I think the words to save, are necessarily implied.

Verse 21

Infirmities and plagues - The following judicious note from Bp. Pearce is worthy of deep attention: "Luke mentions here νοσοι, μαϚιγες, leprosias, and πνευματα πονηρα, i.e. diseases or ill habits of body, sores or lamenesses, and evil spirits: from whence we may conclude that evil spirits are reckoned by him (who speaks of distempers with more accuracy than the other evangelists) as things different from any disorders of the body, included in the two former words."
Unto many that were blind he gave light - Rather, he kindly gave sight - εχαρισατο το βλεπειν; or, he graciously gave sight. This is the proper meaning of the original words. In all his miracles, Jesus showed the tenderest mercy and kindness: not only the cure, but the manner in which he performed it, endeared him to those who were objects of his compassionate regards.

Verse 22

See these verses explained at large on ^[473] (note).

Verse 29

Justified God - Or, declared God to be just - εδικαιωσαν τον Θεον. The sense is this: John preached that the Divine wrath was coming upon the Jews, from which they might flee by repentance, ^[474]. The Jews, therefore, who were baptized by him, with the baptism of repentance, did thereby acknowledge that it is but justice in God to punish them for their wickedness unless they repented, and were baptized in token of it. Bp. Pearce proves that this is the sense in which the word δικαιοω is used here and in ^[475], compared with ^[476], and by this evangelist again in ^[477], and ^[478].

Verse 30

Rejected the counsel of God - Or, frustrated the will of God - την βουλην του Θεου ηθετησαν. Kypke says the verb αθετειν has two meanings: - 1, to disbelieve; 2, despise, or disobey: and that both senses may be properly conjoined here. The will of God was that all the inhabitants of Judea should repent at the preaching of John, be baptized, and believe in Christ Jesus. Now as they did not repent, etc., at John's preaching, so they did not believe his testimony concerning Christ: thus the will, gracious counsel, or design of God, relative to their salvation, was annulled or frustrated. They disbelieved his promises, despised the Messiah, and disobeyed his precepts.

Verse 31

And the Lord said - Almost every MS. of authority and importance, with most of the versions, omit these words. As the Evangelistaria (the books which contained those portions of the Gospels which were read in the Churches) began at this verse, the words were probably at first used by them, to introduce the following parable. There is the fullest proof that they never made a part of Luke's text. Every critic rejects them. Bengel and Griesbach leave them out of the text.

Verse 32

They are like unto children - See on ^[479] (note). It is probable that our Lord alludes here to some play or game among the Jewish children, no account of which is now on record.

Verse 35

Wisdom is justified, etc. - Probably the children of wisdom is a mere Hebraism here for the products or fruits of wisdom; hence the Vatican MS., one other, and some versions, have εργων, works, instead of τεκνων, sons, in the parallel place, ^[480]. True wisdom shows itself by its works; folly is never found in the wise man's way, any more than wisdom is in the path of a fool. Theophylact's note on this place should not be overlooked. Εδικαιωθη, τουτ' εστιν ετιμηθη, Wisdom Is Justified, that is, Is Honored, by all her children.

Verse 36

One of the Pharisees - Called Simon, ^[481]. This account is considered by many critics and commentators to be the same with that in ^[482], etc., ^[483]; and ^[484]. This subject is considered pretty much at large in the notes on ^[485], etc., to which the reader is requested to refer.

Verse 37

A woman - which was a sinner - Many suppose that this woman had been a notorious public prostitute; but this is taking the subject by the very worst handle. My own opinion is, that she had been a mere heathen who dwelt in this city, (probably Capernaum), who, through the ministry of Christ, had been before this converted to God, and came now to give this public testimony of her gratitude to her gracious deliverer from the darkness and guilt of sin. I am inclined to think that the original word, ἁμαρτωλος, is used for heathen or Gentile in several places of the sacred writings. I am fully persuaded that this is its meaning in ^[486], ^[487], ^[488]; ^[489]; and ^[490]. The Son of man is betrayed into the hands of sinners, i.e. is delivered into the hands of the heathens, viz. the Romans, who alone could put him to death. See ^[491]; ^[492]. I think also it has this meaning in ^[493]; ^[494], ^[495], ^[496], ^[497]; ^[498]; ^[499]. I think no other sense can be justly assigned to it in ^[500] : We who are Jews by nature, and not sinners of the Gentiles. We Jews, who have had the benefit of a Divine revelation, know that a man is not justified by the works of the law, but by the faith of Christ, (^[501]), which other nations, who were heathens, not having a Divine revelation, could not know. It is, I think, likely that the grand subject of the self-righteous Pharisee's complaint was her being a heathen. As those who were touched by such contracted a legal defilement, he could not believe that Christ was a conscientious observer of the law, seeing he permitted her to touch him, knowing who she was; or, if he did not know that she was a heathen, it was a proof that he was no prophet, ^[502], and consequently had not the discernment of spirits which prophets were supposed to possess. As the Jews had a law which forbade all iniquity, and they who embraced it being according to its requisitions and their profession saints; and as the Gentiles had no law to restrain evil, nor made any profession of holiness, the term ἁμαρτωλοι, or sinners, was first with peculiar propriety applied to them, and afterwards to all others, who, though they professed to be under the law, yet lived as Gentiles without the law. Many suppose this person to be the same as Mary Magdalene, but of this there is no solid proof.
Brought an alabaster box - See on ^[503] (note).

Verse 38

Stood at his feet behind him - In taking their meals, the eastern people reclined on one side; the loins and knees being bent to make the more room, the feet of each person were turned outwards behind him. This is the meaning of standing Behind at his Feet.
Began to wash his feet with tears - Ηρξατο βρεχειν - τοις δακρυσι, She began to water his feet - to let a shower of tears fall on them. As the Jews wore nothing like our shoes, (theirs being a mere sole, bound about the foot and ancle with thongs), their feet being so much exposed had frequent need of washing, and this they ordinarily did before taking their meals.
Kissed his feet - With affectionate tenderness, κατεφιλει, or kissed them again and again. See on ^[504] (note).
The kiss was used in ancient times as the emblem of love, religious reverence, subjection, and supplication. It has the meaning of supplication, in the way of adoration, accompanied with subjection, in ^[505], Whose mouths have not kissed Baal; and in ^[506], My mouth hath not kissed my hand; I have paid no sort of adoration to false gods; and in ^[507], Kiss the Son lest he be angry, - close in with him, embrace affectionately, the offers of mercy made unto you through Christ Jesus, lest he (the Lord) be angry with you, and ye perish: which commandment this woman seems to have obeyed, both in the literal and spiritual sense. Kissing the feet was practised also among the heathens, to express subjection of spirit, and earnest supplication. See a long example in Raphelius, produced from Polybius, concerning the Carthaginian ambassadors when supplicating the Romans for peace. With an humble and abject mind, πεσοντες επι την γην, they fell down on the earth, τους ποδας καταφιλοιεν τῳ συνεδριῳ, and kissed the feet of the council. See also several examples in Kypke. Kissing the feet is a farther proof that this person had been educated a heathen. This was no part of a Jew's practice.

Verse 41

A certain creditor, etc. - It is plain that in this parable our Lord means, by the creditor, God, and, by the two debtors, Simon and the woman who was present. Simon, who had the light of the law, and who, in consequence of his profession as a Pharisee, was obliged to abstain from outward iniquity, might be considered as the debtor who owed only fifty pence, or denarii. The woman, whom I have supposed to be a heathen, not having these advantages, having no rule to regulate her actions, and no curb on her evil propensities, may be considered as the debtor who owed five hundred pence, or denarii. And when both were compared, Simon's debt to God might be considered, in reference to hers, as fifty to five hundred. However, we find, notwithstanding this great disparity, both were insolvent. Simon, the religious Pharisee, could no more pay his fifty to God than this poor heathen her five hundred; and, if both be not freely forgiven by the Divine mercy, both must finally perish. Having Nothing to Pay, he kindly Forgave them both. Some think that this very Simon was no inconsiderable debtor to our Lord, as having been mercifully cleansed from a leprosy; for he is supposed to be the same as Simon the leper. See the note on ^[508].

Verse 42

Which of them will love him most? - Which is under the greater obligation and should love him most?

Verse 43

He to whom he forgave most - By this acknowledgment he was, unknowingly to himself, prepared to receive our Lord's reproof.

Verse 44

Thou gavest me no water - In this respect Simon was sadly deficient in civil respect, whether this proceeded from forgetfulness or contempt. The custom of giving water to wash the guest's feet was very ancient. See instances in ^[509]; ^[510]; ^[511]; ^[512]. In Hindoostan it is the custom, that when a superior enters the house of an inferior, the latter washes his feet, and gives him water to rinse his mouth before he eats. See Ayeen Akbery, vol. iii. p. 226.

Verse 45

Since the time I came in - Rather, Since the time She came in, αφ' ἡς εισηλθεν, not εισηλθον, I came in, for it is clear from ^[513] that the woman came in after Christ, having heard that he was sitting at meat in the Pharisee's house. The reading which I have adopted is supported by several MSS. and Versions.

Verse 46

My head with oil thou didst not anoint - Anointing the head with oil was as common among the Jews as washing the face with water is among us. See ^[514]; ^[515]; ^[516]; ^[517]; and ^[518], where the author alludes to the Jewish manner of receiving and entertaining a guest. Thou preparest a table for me; anointest my head with oil; givest me an overflowing cup. See ^[519].

Verse 47

For she loved much - Or, Therefore she loved much. It appears to have been a consciousness of God's forgiving love that brought her at this time to the Pharisee's house. In the common translation her forgiveness is represented to be the consequence of her loving much, which is causing the tree to produce the root, and not the root the tree. I have considered ὁτι here as having the sense of διοτι, therefore; because, to make this sentence suit with the foregoing parable, ^[520], ^[521], and with what immediately follows here, but he to whom little is forgiven loveth little, we must suppose her love was the effect of her being pardoned, not the cause of it. Ὁτι seems to have the sense of therefore in ^[522]; ^[523]; ^[524]; and in the Septuagint, in Deuteronomy 33:52; Isaiah 49:19; Hosea 9:15; and ^[525]. Both these particles are often interchanged in the New Testament.
Loved much - loveth little - That is, A man's love to God will be in proportion to the obligations he feels himself under to the bounty of his Maker.

Verse 48

Thy sins are forgiven - He gave her the fullest assurance of what he had said before to Simon, (^[526]), Thy sins are forgiven. While the Pharisee murmured, the poor penitent rejoiced.

Verse 50

Thy faith hath saved thee - Thy faith hath been the instrument of receiving the salvation which is promised to those who repent. Go in peace. Though peace of conscience be the inseparable consequence of the pardon of sin, yet here it seems to be used as a valediction or farewell: as if he had said, May goodness and mercy continue to follow thee! In this sense it is certainly used ^[527]; ^[528]; ^[529]; ^[530]; ^[531]; ^[532].
The affecting account of raising the widow's son to life, ^[533], is capable of farther improvement. The following may be considered to be sober, pious uses of this transaction.
In this resurrection of the widow's son, four things are highly worthy of notice: - 1. The meeting. 2. What Christ did to raise the dead man. 3. What the man did when raised to life: and 4. The effect produced on the minds of the people.
I. The Meeting
1. It was uncommon: it was a meeting of life and death, of consolation and distress. On the one part Jesus, accompanied by his disciples, and an innumerable crowd of people, advance towards the gate of the city of Nain: on the other part, a funeral solemnity proceeds out of the gate, - a person of distinction, as we may imagine from the number of the people who accompanied the corpse, is carried out to be buried. Wherever Jesus goes, he meets death or misery; and wherever he comes, he dispenses life and salvation.
2. It was instructive. A young man was carried to the grave - an only son - cut off in the flower of his age from the pleasures, honors, profits, and expectations of life; a multitude of relatives, friends, and neighbors, in tears, affliction, and distress, accompanied the corpse. Behold the present life in its true point of light! How deceitful is the world! To hide its vanity and wretchedness, funeral pomp takes the place of the decorations of life and health; and pride, which carries the person through life, cleaves to the putrid carcass in the ridiculous adornments of palls, scarfs, cloaks, and feathers! Sin has a complete triumph, when pride is one of the principal bearers to the tomb. And shall not the living lay these things to heart? Remember, ye that are young, the young die oftener than the old; and it is because so many of the former die, that there are so few of the latter to die.
3. It was an affecting meeting. The mother of this young man followed the corpse of her son; her distress was extreme. She had already lost her husband, and in losing her only son she loses all that could be reckoned dear to her in the world. She lost her support, her glory, and the name of her family from among the tribes of her people. Jesus sees her in this state of affliction, and was moved with compassion towards her. This God of goodness cannot see the wretched without commiserating their state, and providing for their salvation.
4. It was a happy meeting. Jesus approaches this distressed widow, and says, Weep not. But who, with propriety, can give such advice in a case like this? Only that God who can dry up the fountain of grief, and remove the cause of distress. Weep for thy sin, weep for thy relatives, weep after Christ, and God will infallibly comfort thee.
II. What Christ Did to Raise this Dead Man
1. He came up, ^[534]. When the blessed God is about to save a soul from spiritual death, he comes up to the heart by the light of his Spirit, by the preaching of his word, and by a thousand other methods, which all prove that his name is mercy, and his nature love.
2. He touched the bier. God often stretches out his hand against the matter or occasion of sin, renders that public that was before hidden, lays afflictions upon the body; by some evil disease effaces that beauty, or impairs that strength, which were the occasions of sin; disconcerts the schemes and blasts the property of the worldly man. These were carrying him down to the chambers of death, and the merciful God is thus delivering him out of the hands of his murderers.
3. He commanded - Young man! I say unto thee, Arise. Sinners! You have been dead in trespasses and sins too long: now hear the voice of the Son of God. Young people! to you in particular is this commandment addressed. Delay not a moment: it will be more easy for you to return to God now than at any future time. And perhaps the present call may never be repeated. The sooner you hear the voice of God, the sooner you shall be happy.
III . What the Man Did when Raised to Life
1. He sat up, ^[535]. When the quickening voice of God reaches the heart of a sinner, his first business is to lift up his head to contemplate the awful state in which he is found, and the horrible pit over which he hangs, and look about for a deliverer from the hell that is moved from beneath to meet him at his coming.
2. He began to speak. Prayer to God, for the salvation he needs, is indispensably requisite to every awakened sinner. Let him speak in prayer and praise; prayer for present salvation, and praise, because he is still out of hell. Let him also declare the power and goodness of God which have thus rescued him from the bitter pains of an eternal death.
3. He walked. He (Christ) presented him to his mother. Those who were carrying the corpse having heard the voice of the young man, immediately laid down the bier, and the young man stepping directly on the ground, Jesus took him by the hand and conducted him to his mother. What a change from the deepest affliction to the highest ecstacy of joy must have now taken place in this widow's heart! Happy moment! - when the quickening power of Christ restores a prodigal son to a disconsolate parent, and a member to Christ's mystical body, the Church militant!
IV. The Effect Produced on the Minds of the People
1. Fear seized them, ^[536]. A religious reverence penetrated their hearts, while witnessing the effects of the sovereign power of Christ. Thus should we contemplate the wonders of God's grace in the conviction and conversion of sinners.
2. They glorified God. They plainly saw that he had now visited his people: the miracle proclaimed his presence, and that a great prophet was risen among them, and they expect to be speedily instructed in all righteousness. The conversion of a sinner to God should be matter of public joy to all that fear his name; and should be considered as a full proof that the God of our fathers is still among their children. See ^[537].
3. They published abroad the account. The work of the grace of God should be made known to all: the Gospel should be preached in every place; and the miracle-working power of Christ every where recommended to notice. If those who are raised from the death of sin were more zealous in discoursing of, walking in, and recommending the Gospel of the grace of God, the kingdom of Christ would soon have a more extensive spread; and the souls thus employed would be incessantly watered from on high.

Chapter 8

Introduction

Jesus preaches through every city and village, ^[538]. Women minister to him, ^[539], ^[540]. Instructs the multitudes by the parable of the sower, ^[541]. Explains it at large to his disciples, ^[542]. Directions how to improve by hearing the Gospel, ^[543]. His mother and brethren seek him, ^[544]. He and his disciples go upon the lake, and are taken in a storm, ^[545]. They arrive among the Gadarenes, ^[546], where he cures a demoniac, ^[547]. He returns from the Gadarenes, and is requested by Jairus to heal his daughter, ^[548]. On the way he cures a diseased woman, ^[549]. Receives information that the daughter of Jairus is dead, ^[550]. Exhorts the father to believe; arrives at the house, and raises the dead child to life, ^[551].

Verse 1

Throughout every city and village - That is, of Galilee.

Verse 2

Out of whom went seven devils - Who had been possessed in a most extraordinary manner; probably a case of inveterate lunacy, brought on by the influence of evil spirits. The number seven may here express the superlative degree.
Mary Magdalene is commonly thought to have been a prostitute before she came to the knowledge of Christ, and then to have been a remarkable penitent. So historians and painters represent her: but neither from this passage, nor from any other of the New Testament, can such a supposition be legitimately drawn. She is here represented as one who had been possessed with seven demons; and as one among other women who had been healed by Christ of evil (or wicked) spirits and infirmities. As well might Joanna and Susanna, mentioned ^[552], come in for a share of the censure as this Mary Magdalene; for they seem to have been dispossessed likewise by Jesus, according to St. Luke's account of them. They had all had infirmities, of what sort it is not said, and those infirmities were occasioned by evil spirits within them; and Jesus had healed them all: but Mary Magdalene, by her behavior, and constant attendance on Jesus in his life-time, at his crucifixion, and at his grave, seems to have exceeded all the other women in duty and respect to his person. Bishop Pearce.
There is a marvellous propensity in commentators to make some of the women mentioned in the Sacred Writings appear as women of ill fame; therefore Rahab must be a harlot; and Mary Magdalene, a prostitute: and yet nothing of the kind can be proved either in the former or in the latter case; nor in that mentioned ^[553], etc., where see the notes. Poor Mary Magdalene is made the patroness of penitent prostitutes, both by Papists and Protestants; and to the scandal of her name, and the reproach of the Gospel, houses fitted up for the reception of such are termed Magdalene hospitals! and the persons themselves Magdalenes! There is not only no proof that this person was such as commentators represent her, but there is the strongest presumptive proof against it: for, if she ever had been such, it would have been contrary to every rule of prudence, and every dictate of wisdom, for Christ and his apostles to have permitted such a person to associate with them, however fully she might have been converted to God, and however exemplary her life, at that time, might have been. As the world, who had seen her conduct, and knew her character, (had she been such as is insinuated), could not see the inward change, and as they sought to overwhelm Christ and his disciples with obloquy and reproach on every occasion, they would certainly have availed themselves of so favorable an opportunity to subject the character and ministry of Christ to the blackest censure, had he permitted even a converted prostitute to minister to him and his disciples. They were ready enough to say that he was the friend of publicans and sinners, because he conversed with them in order to instruct and save their souls; but they could never say he was a friend of prostitutes, because it does not appear that such persons ever came to Christ; or that he, in the way of his ministry, ever went to them. I conclude therefore that the common opinion is a vile slander on the character of one of the best women mentioned in the Gospel of God; and a reproach cast on the character and conduct of Christ and his disciples. From the whole account of Mary Magdalene, it is highly probable that she was a person of great respectability in that place; such a person as the wife of Chuza, Herod's steward, could associate with, and a person on whose conduct or character the calumniating Jews could cast no aspersions.

Verse 3

Herod's steward - Though the original word, επιτροπος, signifies sometimes the inspector or overseer of a province, and sometimes a tutor of children, yet here it seems to signify the overseer of Herod's domestic affairs: the steward of his household. Steward of the household was an office in the king's palace by s. 24, of Hen. VIII. The person is now entitled lord steward of the king's household, and the office is, I believe, more honorable and of more importance than when it was first created. Junius derives the word from the Islandic stivardur, which is compounded of stia, work, and vardur, a keeper, or overseer: hence our words, warder, warden, ward, guard, guardian, etc. The Greek word in Hebrew letters is frequent in the rabbinical writings, אפיטדופום, and signifies among them the deputy ruler of a province. See on ^[554] (note). In the Islandic version, it is forsionarmanns.
Unto him - Instead of αυτῳ, to him, meaning Christ, many of the best MSS. and versions have αυτοις, to them, meaning both our Lord and the twelve apostles, see ^[555]. This is unquestionably the true meaning.
Christ receives these assistances and ministrations, says pious Quesnel, -
1. To honor poverty by subjecting himself to it.
2. To humble himself in receiving from his creatures.
3. That he may teach the ministers of the Gospel to depend on the providence of their heavenly Father.
4. To make way for the gratitude of those he had healed. And,
5. That he might not be burthensome to the poor to whom he went to preach.

Verse 5

A sower went out to sow - See all this parable largely explained on Matthew 13:1-23 (note).

Verse 12

Those by the way side - Bishop Pearce thinks that Luke by οἱ here means σποροι, the seeds, though he acknowledges that he has never found such a word as σποροι in the plural number signifying seeds.

Verse 15

With patience - Rather, with perseverance. The Greek word ὑπομονη, which our translators render patience, properly signifies here, and in ^[556], perseverance. The good ground, because it is good, strong and vigorous, continues to bear: bad or poor ground cannot produce a good crop, and besides it is very soon exhausted. The persons called the good ground in the text are filled with the power and influence of God, and therefore continue to bring forth fruit; i.e. they persevere in righteousness. From this we may learn that the perseverance of the saints, as it is termed, necessarily implies that they continue to bring forth fruit to the glory of God. Those who are not fruitful are not in a state of perseverance.

Verse 16

Lighted a candle - This is a repetition of a part of our Lord's sermon on the mount. See the notes on ^[557]; ^[558]; and on ^[559], ^[560].

Verse 17

For nothing is secret, etc. - Whatever I teach you in private, ye shall teach publicly; and ye shall illustrate and explain every parable now delivered to the people.

Verse 18

Even that which he seemeth to have - Or rather, even what he hath. Ὁ δοκει εχειν, rendered by our common version, what he seemeth to have, seems to me to contradict itself. Let us examine this subject a little.
1. To seem to have a thing, is only to have it in appearance, and not in reality; but what is possessed in appearance only can only be taken away in appearance; therefore on the one side there is no gain, and on the other side no loss. On this ground, the text speaks just nothing.
2. It is evident that ὁ δοκει εχειν, what he seemeth to have, here, is equivalent to ὁ εχει, what he hath, in the parallel places, ^[561]; ^[562]; ^[563]; and in ^[564].
3. It is evident, also, that these persons had something which might be taken away from them. For
1. The word of God, the Divine seed, was planted in their hearts.
2. It had already produced some good effects; but they permitted the devil, the cares of the world, the desire of riches, and the love of pleasure, to destroy its produce.
4. The word δοκειν is often an expletive: so Xenophon in Hellen, vi. ὁτι εδοκει πατικος φιλος αυτοις, Because he seemed to be (i.e. Was) their father's friend. So in his Oeeon. Among the cities that seemed to be (δοκουσαις, actually were) at war. So Athenaeus, lib. vi. chap. 4. They who seemed to be (δοκουντες, who really were) the most opulent, drank out of brazen cups.
5. It often strengthens the sense, and is thus used by the very best Greek writers. Ulpian, in one of his notes on Demosthenes' Orat. Olinth. 1, quoted by Bishop Pearce, says expressly, το δοκειν ου παντως επι αμφιβολου ταττουσιν οἱ παλαιοι, αλλα πολλακις και επι του αληθευειν. The word δοκειν is used by the ancients to express, not always what is doubtful, but oftentimes what is true and certain. And this is manifestly its meaning in ^[565]; ^[566]; ^[567]; ^[568]; ^[569]; ^[570]; ^[571]; ^[572]; and in the text. See these meanings of the word established beyond the possibility of successful contradiction, in Bishop Pearce's notes on ^[573], and in Kypke in loc. See also the notes on ^[574] (note).

Verse 19

His mother and brethren - See the notes on ^[575], etc., and on ^[576] (note), etc.

Verse 22

Let us go over, etc. - See on ^[577] (note), etc., and ^[578] (note).

Verse 23

There came down a storm of wind - and they - were in jeopardy - This is a parallel passage to that in ^[579]. There was a mighty tempest in the sea, so that the ship was like to be broken: the latter clause of which is thus translated by the Septuagint: και το πλοιον εκινδυνευε του συντριβηναι, And the ship was in the utmost danger of being dashed to pieces. This is exactly the state of the disciples here; and it is remarkable that the very same word, εκινδυνευον, which we translate, were in jeopardy, is used by the evangelist, which is found in the Greek version above quoted. The word jeopardy, an inexpressive French term, and utterly unfit for the place which it now occupies, is properly the exclamation of a disappointed gamester, Jeu perdu! The game is lost! or, j'ai perdu! I have lost! i.e. the game.

Verse 25

Where is your faith? - Ye have a power to believe, and yet do not exercise it! Depend on God. Ye have little faith, (^[580]), because you do not use the grace which I have already given you. Many are looking for more faith without using that which they have. It is as possible to hide this talent as any other.

Verse 26

The country of the Gadarenes - Or, according to several MSS., Gerasenes or Gergasenes. See on ^[581] (note), and ^[582] (note).

Verse 27

A certain man - See the case of this demoniac considered at large, on the parallel places, ^[583] (note); Mark 5:1-20 (note). In India deranged persons walk at liberty through the streets and country in all manner of dresses; sometimes entirely naked; and often perish while strolling from place to place. It is the same in Ireland, as there are no public asylums either there or in India for insane people.

Verse 28

Jesus, thou Son of God most high - The words Jesus and God are both omitted here by several MSS. I think it is very likely that the demons mentioned neither. They were constrained in a summary way to acknowledge his power; but it is probable they did not pronounce names which were of such dreadful import to themselves. The words which they spoke on the occasion seem to have been these, What is it to thee and me, O Son of the most high? See the note on ^[584].

Verse 31

And they besought him that he would not command them to go out into the deep - In the Chaldaic philosophy, mention is made of certain material demons, who are permitted to wander about on the earth, and are horribly afraid of being sent into abysses and subterranean places. Psellus says, De Daemonibus: "These material demons fearing to be sent into abysses, and standing in awe of the angels who send them thither, if even a man threaten to send them thither and pronounce the names of those angels whose office that is, it is inexpressible how much they will be affrighted and troubled. So great will their astonishment be, that they cannot discern the person that threatens them. And though it be some old woman or little old man that menaces them, yet so great is their fear that they depart as if the person who menaces had a power to kill them." See Stanley's Chaldaic Philosophy.

Verse 33

Then went the devils out of the man, and entered into the swine - Some critics and commentators would have us to understand all this of the man himself, who, they say, was a most outrageous maniac; and that, being permitted by our Lord, he ran after the swine, and drove them all down a precipice into the sea! This is solemn trifling indeed; or, at least, trifling with solemn things. It is impossible to read over the account, as given here by Luke, and admit this mode of explanation. The devils went out of the man, and entered into the swine; i.e. the madman ran after the swine! On this plan of interpretation there is nothing certain in the word of God; and every man may give it what meaning he pleases. Such comments are intolerable.

Verse 34

They fled, and went and told it - Απελθοντες, They went, is omitted by almost every MS. of repute, and by the best of the ancient versions. Griesbach leaves it out, and with propriety too, as it is not likely that so correct a writer as Luke would say, They fled, and Went and told it.

Verse 40

Gladly received him - This is the proper import of the word απεδεξατο; therefore our translators needed not to have put gladly in italics, as though it were not expressed in the text. Raphelius gives several proofs of this in loc.

Verse 41

A man named Jairus - See these two miracles - the raising of Jairus's daughter, and the cure of the afflicted woman - considered and explained at large, on ^[585] (note), and Mark 5:22-43 (note).

Verse 42

The people thronged him - Συνεπνιγον αυτον - almost suffocated him - so great was the throng about him.

Verse 43

Spent all her living upon physicians - See the note on ^[586].

Verse 46

I perceive that virtue - Δυναμιν, Divine or miraculous power. This Divine emanation did not proceed always from Christ, as necessarily as odours do from plants, for then all who touched him must have been equally partakers of it. Of the many that touched him, this woman and none else received this Divine virtue; and why? Because she came in faith. Faith alone attracts and receives the energetic influence of God at all times. There would be more miracles, at least of spiritual healing, were there more faith among those who are called believers.

Verse 54

He put them all out - That is, the pipers and those who made a noise, weeping and lamenting. See ^[587]; ^[588]. Pompous funeral ceremonies are ridiculous in themselves, and entirely opposed to the spirit and simplicity of the religion of Christ. Every where they meet with his disapprobation.

Verse 55

And he commanded to give her meat - Though she was raised to life by a miracle, she was not to be preserved by a miracle. Nature is God's great instrument, and he delights to work by it; nor will he do any thing by his sovereign power, in the way of miracle, that can be effected by his ordinary providence. Again, God will have us be workers together with him: he provides food for us, but he does not eat for us; we eat for ourselves, and are thus nourished on the bounty that God has provided. Without the food, man cannot be nourished; and unless he eat the food, it can be of no use to him. So, God provides salvation for a lost world, and bestows it on every penitent believing soul; but he neither repents nor believes for any man. A man repents and believes for himself, under the succours of God's grace.

Chapter 9

Introduction

Christ sends his apostles to preach and work miracles, ^[589]. Herod, hearing of the fame of Jesus, is perplexed; some suppose that John Baptist is risen from the dead; others, that Elijah or one of the old prophets was come to life, ^[590]. The apostles return and relate the success of their mission. He goes to a retired place, and the people follow him, ^[591], ^[592]. He feeds five thousand men with five loaves and two fishes, ^[593]. He asks his disciples what the public think of him, ^[594]. Foretells his passion, ^[595]. Shows the necessity of self-denial, and the importance of salvation, ^[596]. Threatens those who deny him before men, ^[597]. The transfiguration, ^[598]. Cures a demoniac, ^[599]. Again foretells his passion, ^[600], ^[601]. The disciples contend who shall be greatest, ^[602]. Of the person who cast out devils in Christ's name, but did not associate with the disciples, ^[603], ^[604]. Of the Samaritans who would not receive him, ^[605]. Of the man who wished to follow Jesus, ^[606], ^[607]. He calls another disciple who asks permission first to bury his father, ^[608]. Our Lord's answer ^[609].

Verse 1

Power and authority - Δυναμιν και εξουσιαν. The words properly mean here, the power to work miracles; and that authority by which the whole demoniac system was to be subjected to them. The reader will please to observe:
1. That Luke mentions both demons and diseases; therefore he was either mistaken, or demons and diseases are not the same.
2. The treatment of these two was not the same: - the demons were to be cast out, the diseases to be healed. See ^[610].

Verse 2

To preach the kingdom of God - For an explication of this phrase, see on ^[611] (note).

Verse 3

Take nothing - See on ^[612], ^[613] (note).
Neither money - See on ^[614] (note).
Neither have two coats - Show that in all things ye are ambassadors for God; and go on his charges.

Verse 4

There abide, and thence depart - That is, remain in that lodging till ye depart from that city. Some MSS. and versions add μη, which makes the following sense: There remain, and depart Not thence. See the note on ^[615].

Verse 7

Herod the tetrarch - See on ^[616] (note); ^[617] (note).
By him - This is omitted by BCDL, two others, the Coptic, Sahidic, Armenian, and four of the Itala. It is probable that Luke might have written, Herod, hearing of all the things that were done, etc.; but Matthew says particularly, that it was the fame of Jesus of which he heard: ^[618].
He was perplexed; - He was greatly perplexed διηπορει· from δια emphat. and απορεω, I am in perplexity. It is a metaphor taken from a traveler, who in his journey meets with several paths, one only of which leads to the place whither he would go; and, not knowing which to take, he is distressed with perplexity and doubt. The verb comes from α, negative, and πορος, a way or passage. A guilty conscience is a continual pest: - Herod had murdered John, and he is terribly afraid, lest he should arise from the dead, and bring his deeds to light, and expose him to that punishment which he deserved. See ^[619].

Verse 10

Told him all - Related distinctly - διηγησαντο, from δια, through, and ἡγεομαι, I declare: hence the whole of this Gospel, because of its relating every thing so particularly, is termed διηγησις, ^[620], a particular and circumstantially detailed narration. See on ^[621] (note).

Verse 11

The people - followed him - Observe here five grand effects of Divine grace.
1. The people are drawn to follow him.
2. He kindly receives them.
3. He instructs them in the things of God.
4. He heals all their diseases.
5. He feeds their bodies and their souls. See Quesnel.
Reader! Jesus is the same to the present moment. Follow him, and he will receive, instruct, heal, feed, and save thy soul unto eternal life.

Verse 12

Send the multitude away - See this miracle explained at large, on the parallel places, ^[622] (note); ^[623] (note).

Verse 16

Then he took the five loaves - A minister of the Gospel, who is employed to feed souls, should imitate this conduct of Christ:
1. He ought to exhort the people to hear with sedate and humble reverence.
2. He should first take the bread of life himself, that he may be strengthened to feed others.
3. He ought frequently to lift his soul to God, in order to draw down the Divine blessing on himself and his hearers.
4. He should break the loaves - divide rightly the word of truth, and give to all such portions as are suited to their capacities and states.
5. What he cannot perform himself, he should endeavor to effect by the ministry of others; employing every promising talent, for the edification of the whole, which he finds among the members of the Church of God. Under such a pastor, the flock of Christ will increase and multiply. See Quesnel.

Verse 18

Whom say the people - Οἱ οχλοι, the common people, i.e. the mass of the people. See this question considered on ^[624] (note), etc.

Verse 20

But whom say ye that I am? - Whom do ye tell the people that I am? What do ye preach concerning me? See also on ^[625] (note); and see the observations at the end of this chapter, (note).
The Christ of God - The Coptic and later Persic read, Thou art Christ God. After this comes in Peter's confession of our Lord, as related ^[626] (note), etc., where see the notes; and see also the observations of Granville Sharp, Esq., at the end of this chapter.

Verse 23

If any man will come after me - See on ^[627] (note), and on ^[628] (note), where the nature of proselytism among the Jews is explained.
Daily - Καθ' ἡμεραν is omitted by many reputable MSS., versions, and fathers. It is not found in the parallel places, ^[629]; ^[630].

Verse 24

Will save his life - See on ^[631] (note), etc.

Verse 25

Lose himself - That is, his life or soul. See the parallel places, ^[632] (note); ^[633] (note), and especially the note on the former.
Or be cast away? - Or receive spiritual damage η ζημιωθεις. I have added the word spiritual here, which I conceive to be necessarily implied. Because, if a man received only temporal damage in some respect or other, yet gaining the whole world must amply compensate him. But if he should receive spiritual damage - hurt to his soul in the smallest degree, the possession of the universe could not indemnify him. Earthly goods may repair earthly losses, but they cannot repair any breach that may be made in the peace or holiness of the soul. See on ^[634] (note).

Verse 26

Ashamed of me - See on ^[635] (note).

Verse 28

About an eight days after - See the whole of this important transaction explained at large on ^[636] (note).

Verse 31

His decease - Την εξοδον αυτον, That going out (or death) of his. That peculiar kind of death - its nature, circumstances, and necessity being considered. Instead of εξοδον, thirteen MSS. have δοξαν, glory. They spoke of that glory of his, which he was about to fill up (πληρουν) at Jerusalem. The Ethiopic unites both readings. The death of Jesus was his glory, because, by it, he gained the victory over sin, death, and hell, and purchased salvation and eternal glory for a lost world.

Verse 33

It is good for us to be here - Some MSS. add παντοτε, It is good for us to be Always here.

Verse 35

This is my beloved Son - Instead of ὁ αγαπητος, the beloved one, some MSS. and versions have εκλεκτος, the chosen one: and the Ethiopic translator, as in several other cases, to be sure of the true reading, retains both.
In whom I am well pleased, or have delighted - is added by some very ancient MSS. Perhaps this addition is taken from ^[637].

Verse 37

Much people - See on ^[638] (note).

Verse 39

A spirit taketh him, and he suddenly crieth out - Πνευμα λαμβανει αυτον. This very phrase is used by heathen writers, when they speak of supernatural influence. The following, from Herodotus, will make the matter, I hope, quite plain. Speaking of Scyles, king of the Scythians, who was more fond of Grecian manners and customs than of those of his countrymen, and who desired to be privately initiated into the Bacchic mysteries, he adds: "Now because the Scythians reproach the Greeks with these Bacchanals, and say that to imagine a god driving men into paroxysms of madness is not agreeable to sound reason, a certain Borysthenian, while the king was performing the ceremonies of initiation, went out, and discovered the matter to the Scythian army in these words: 'Ye Scythians ridicule us because we celebrate the Bacchanals, και ἡμεας ὁ θεος ΛΑΜΒΑΝΕΙ, and the God Possesses Us: but now the same demon, οὑτος ὁ δαιμων, has Taken Possession, ΛΕΛΑΒΗΚΕ, of your king, for he celebrates the Bacchanals, and ὑπο του θεου μαινεται, is filled with fury by this god." Herodot. l. iv. p. 250, edit. Gale.
This passage is exceedingly remarkable. The very expressions which Luke uses here are made use of by Herodotus. A demon, δαιμων, is the agent in the Greek historian, and a demon is the agent in the case mentioned in the text, ^[639]. In both cases it is said the demon possesses the persons, and the very same word, λαμβανει is used to express this in both historians. Both historians show that the possessions were real, by the effects produced in the persons: the heathen king rages with fury through the influence of the demon called the god Bacchus; the person in the text screams out, (κραζει), is greatly convulsed, and foams at the mouth. Here was a real possession, and such as often took place among those who were worshippers of demons.

Verse 42

The devil threw him down, and tare him - See this case considered at large, on ^[640] (note), and on ^[641] (note).

Verse 43

The mighty power - This majesty of God, μεγαλειοτητι του Θεου. They plainly saw that it was a case in which any power inferior to that of God could be of no avail; and they were deeply struck with the majesty of God manifested in the conduct of the blessed Jesus.

Verse 44

Let these sayings sink down into your ears - Or, put these words into your ears. To other words, you may lend occasional attention, but to what concerns my sufferings and death you must ever listen. Let them constantly occupy a place in your most serious meditations and reflections.

Verse 45

But they understood not - See the note on ^[642].

Verse 46

There arose a reasoning - Εισηλθε δε διαλογισμος, A dialogue took place - one inquired, and another answered, and so on. See this subject explained on ^[643] (note), etc.

Verse 49

We forbade him - See this subject considered on ^[644] (note), etc.

Verse 51

That he should be received up - Bishop Pearce says: "I think the word αναληψεως must signify, of Jesus's retiring or withdrawing himself, and not of his being received up: because the word συμπληρουσθαι, here used before it, denotes a time completed, which that of his ascension was not then. The sense is, that the time was come, when Jesus was no longer to retire from Judea and the parts about Jerusalem as he had hitherto done; for he had lived altogether in Galilee, lest the Jews should have laid hold on him, before the work of his ministry was ended, and full proofs of his Divine mission given, and some of the prophecies concerning him accomplished. John says, ^[645] : Jesus walked in Galilee; for he would not walk in Jewry, because the Jews sought to kill him. Let it be observed, that all which follows here in Luke, to ^[646], is represented by him as done by Jesus in his last journey from Galilee to Jerusalem."
He steadfastly set his face - That is, after proper and mature deliberation, he chose now to go up to Jerusalem, and firmly determined to accomplish his design.

Verse 52

Sent messengers - Αγγελους, angels, literally; but this proves that the word angel signifies a messenger of any kind, whether Divine or human. The messengers in this case were probably James and John.

Verse 53

His face was - They saw he was going up to Jerusalem to keep the feast; (it was the feast of tabernacles, ^[647]); and knowing him thereby to be a Jew, they would afford nothing for his entertainment; for, in religious matters, the Samaritans and Jews had no dealings: see ^[648]. The Samaritans were a kind of mongrel heathens; they feared Jehovah, and served other gods, ^[649]. They apostatized from the true religion, and persecuted those who were attached to it. See an account of them, ^[650] (note). Those only who have deserted the truth of God, or who are uninfluenced by it, hate them who embrace and act by it. When a man has once decidedly taken the road to heaven, he can have but little credit any longer in the world, ^[651].

Verse 54

That we command fire - Vengeance belongs to the Lord. What we suffer for his sake, should be left to himself to reprove or punish. The insult is offered to him, not to us. See the note on ^[652].

Verse 55

Ye know not what manner of spirit ye are of - Ye do not consider that the present is a dispensation of infinite mercy and love; and that the design of God is not to destroy sinners, but to give them space to repent, that he may save them unto eternal life. And ye do not consider that the zeal which you feel springs from an evil principle, being more concerned for your own honor than for the honor of God. The disciples of that Christ who died for his enemies should never think of avenging themselves on their persecutors.

Verse 56

And they went to another village - Which probably did entertain them; being, perhaps, without the Samaritan borders.
The words, Ye know not of what spirit ye are; for the Son of man is not come to destroy men's lives, but to save them, are wanting in ABCEGHLS-V, and in many others. Griesbach leaves the latter clause out of the text. It is probable that the most ancient MSS. read the passage thus: But he turned, and rebuked them, and said, Ye know not of what spirit ye are. And they went to another village. See the authorities in Griesbach.

Verse 57

A certain man - He was a scribe. See on ^[653] (note). It is probable that this took place when Christ was at Capernaum, as Matthew represents it, and not on the way to Jerusalem through Samaria.

Verse 61

Another also said - This circumstance is not mentioned by any of the other evangelists; and Matthew alone mentions the former case, ^[654], ^[655].
Let me first go bid them farewell, which are at home - Επιτρεψον μοι αποταξασθαι τοις εις τον οικον μου - Permit me to set in order my affairs at home. Those who understand the Greek text will see at once that it will bear this translation well; and that this is the most natural. This person seems to have had in view the case of Elisha, who made a similar request to the Prophet Elijah, ^[656], ^[657], which request was granted by the prophet; but our Lord, seeing that this person had too much attachment to the earth, and that his return to worldly employments, though for a short time, was likely to become the means of stifling the good desires which he now felt, refused to grant him that permission. That which we object to the execution of God's designs is sometimes the very thing from which we should immediately disengage ourselves.

Verse 62

Put his hand to the plough - Can any person properly discharge the work of the ministry who is engaged in secular employments? A farmer and a minister of the Gospel are incompatible characters. As a person who holds the plough cannot keep on a straight furrow if he look behind him; so he who is employed in the work of the ministry cannot do the work of an evangelist, if he turn his desires to worldly profits. A good man has said: "He who thinks it necessary to cultivate the favor of the world is not far from betraying the interests of God and his Church." Such a person is not fit, ευθετος, properly disposed, has not his mind properly directed towards the heavenly inheritance, and is not fit to show the way to others. In both these verses there is a plain reference to the call of Elisha. See ^[658], etc.
1. Considering the life of mortification and self-denial which Christ and his disciples led, it is surprising to find that any one should voluntarily offer to be his disciple. But there is such an attractive influence in truth, and such a persuasive eloquence in the consistent steady conduct of a righteous man, that the first must have admirers, and the latter, imitators. Christianity, as it is generally exhibited, has little attractive in it; and it is no wonder that the cross of Christ is not prized, as the blessings of it are not known; and they can be known and exhibited by him only who follows Christ fully.
2. It is natural for man to wish to do the work of God in his own spirit; hence he is ready to call down fire and brimstone from heaven against those who do not conform to his own views of things. A spirit of persecution is abominable. Had man the government of the world, in a short time, not only sects and parties, but even true religion itself, would be banished from the face of the earth. Meekness, long-suffering, and benevolence, become the followers of Christ; and his followers should ever consider that his work can never be done but in his own spirit.
Since the notes on Matthew were published, I have received from Granville Sharp, Esq., a short Treatise, entitled, Remarks on an important Text, (viz. ^[659]), which has long been perverted by the Church of Rome, In Support Of Her Vain And Baneful Pretensions To A Superiority Or Supreme Dominion Over All Other Episcopal Churches.
As I should feel it an honor to introduce the name of such a veteran in the cause of religion, liberty, and learning, into my work, so it gives me pleasure to insert the substance of his tract here, as forming a strong argument against a most Anti-christian doctrine. "And I also say unto thee, That thou art Peter; and upon this Rock I will build my Church, and the gates of hell shall not prevail against it." ^[660]. "The Greek word πετρος (Petros or Peter) does not mean a rock, though it has, indeed, a relative meaning to the word πετρα, a rock; for it signifies only a little piece of a rock, or a stone, that has been dug out of a rock; whereby the dignity of the real foundation intended by our Lord, which he expressed by the prophetical figure of Petra, (a rock), must necessarily be understood to bear a proportionable superiority of dignity and importance above the other preceding word, Petros; as petra, a real rock, is, comparatively, superior to a mere stone, or particle from the rock; because a rock is the regular figurative expression in Holy Scripture for a Divine Protector: יהוה סלעי Jehovah (is) my rock, (^[661], and ^[662]). Again, אלהי צורי, my God (is) my rock; (^[663], and ^[664]); and again, ומי צור מבלעדי אלהינו, and who (is) a rock except our God? ^[665]. "Many other examples may be found throughout the Holy Scriptures; but these six alone are surely sufficient to establish the true meaning of the figurative expression used by our Lord on this occasion; as they demonstrate that nothing of less importance was to be understood than that of our Lord's own Divine divinity, as declared by St. Peter in the preceding context - 'Thou art the Christ, the Son of the living God!' "That our Lord really referred to this declaration of Peter, relating to his own Divine dignity, as being the true rock, on which he would build his Church, is established beyond contradiction by our Lord himself, in the clear distinction which he maintained between the stone (πετρος, petros) and the rock, (πετρα, petra), by the accurate grammatical terms in which both these words are expressly recorded. (For whatsoever may have been the language in which they were really spoken, perhaps in Chaldee or Syriac, yet in this point the Greek record is our only authoritative instructer). The first word, πετρος, being a masculine noun, signifies merely a stone; and the second word, πετρα, though it is a feminine noun, cannot signify any thing of less magnitude and importance than a rock, or strong mountain of defense. The true meaning of the name was at first declared by our Lord to be Cephas, a stone; and a learned commentator, Edward Leigh, Esq., asserts that πετρος, doth always signify a Stone, never a rock. Critica Sacra, p. 325. "With respect to the first. - The word πετρος, petros, in its highest figurative sense of a stone, when applied to Peter, can represent only one true believer, or faithful member of Christ's Church, that is, one out of the great multitude of true believers in Christ, who, as figurative stones, form altogether the glorious spiritual building of Christ's Church, and not the foundation on which that Church is built; because that figurative character cannot, consistently with truth, be applied to any other person than to God, or to Christ alone, as I have already demonstrated by several undeniable texts of Holy Scripture. And though even Christ himself is sometimes, in Holy Scripture, called a stone, (λιθος, but not πετρος), yet, whenever this figurative expression is applied to him, it is always with such a clear distinction of superiority over all other figurative stones as will not admit the least idea of any vicarial stone to be substituted in his place; as, for instance: He is called 'the head stone of the corner,' (^[666]), 'in Zion a precious corner stone,' (^[667]), by whom alone the other living stones of the spiritual house are rendered 'acceptable to God;' as St. Peter himself (previous to his citation of that text of Isaiah) has clearly declared in his address to the Churches dispersed throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia; wherein he manifestly explains that very text of Isaiah, as follows: - 'Ye also,' (says the apostle), 'as living stones, are built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices Acceptable To God, By' (or through) 'Jesus Christ.' (^[668]). Thus plainly acknowledging the true foundation, on which the other living stones of the primitive catholic Church were built, in order to render them 'acceptable to God,' as 'a holy priesthood.'
And the apostle then proceeds (in the very next verse) to his citation of the above-mentioned text from Isaiah: - 'Wherefore also,' (says he, ^[669]), 'it is contained in the Scripture, Behold, I lay in Sion a Chief Corner Stone, elect, precious; and he that believeth on him' (επ' αυτῳ, on him, that is, on Jesus Christ, the only Chief Corner Stone) 'shall not be confounded. Unto you, therefore, which believe' (he) 'Is Precious,' (or, an honor; as rendered in the margin), 'but unto them which be disobedient' (he is, δε, also) 'the stone which the builders disallowed, the same' (οὑτος, for there is no other person that can be entitled to this supreme distinction in the Church) 'is made the Head Of The Corner.' "From this whole argument of St. Peter, it is manifest that there cannot be any other true head of the Church than Christ himself; so that the pretense for setting up a vicarial head on earth, is not only contrary to St. Peter's instruction to the eastern Churches, long after Christ's ascent into heaven; but also (with respect to the inexpediency and impropriety of acknowledging such a vicar on earth as the Roman pretender) is equally contrary to our Lord's own instruction to his disciples (and, of course, also contrary to the faith of the true primitive catholic Church throughout the whole world) when he promised them, that, 'Where two or three are gathered together in my name' (said our Lord Jesus, the true rock of the Church) 'there am I in the midst of them,' ^[670]. "So that the appointment of any 'vicar on earth,' to represent that rock or eternal head of the Church whose continual presence, even with the smallest congregations on earth, is so expressly promised, would be not only superfluous and vain, but must also be deemed a most ungrateful affront to the benevolent Promiser of his continual presence; such as must have been suggested by our spiritual enemies to promote an apostasy from the only sure foundation, on which the faith, hope, and confidence of the true catholic Church can be built and supported! "Thus, I trust that the true sense of the first noun, πετρος, a stone, is here fairly stated; and also, its relative meaning to the second noun, πετρα, a rock, as far as it can reasonably be deemed applicable to the Apostle Peter. "And a due consideration also of the second noun, πετρα, a rock, will produce exactly the same effect; that is, it will demonstrate that the supreme title of the rock, which, in other texts of Holy Scripture, is applied to Jehovah, or God, alone, (as I have already shown), most certainly was not intended by our Lord to be understood as applicable to his disciple Peter; but only to that true testimony which St. Peter had just before declared, concerning the Divine dignity of the Messiah - 'Thou art the Christ, the Son of the living God.' "I have already remarked that πετρα (a rock) is a feminine noun; and a clear distinction is maintained between πετρος, the masculine noun, in this text, and the said feminine noun πετρα, the rock, by the grammatical terms in which the latter, in its relatives and articles, is expressed, which are all regularly feminine throughout the whole sentence; and thereby they demonstrate that our Lord did not intend that the new appellation, or nominal distinction, which he had just before given to Simon, (viz. πετρος, the masculine noun in the beginning of the sentence), should be construed as the character of which he spoke in the next part of the sentence; for, if he had really intended that construction, the same masculine noun, πετρος, must necessarily have been repeated in the next part of the sentence with a masculine pronoun, viz. επι τουτῳ τῳ πετρῳ, instead of επι ταυτῃ τῃ πετρᾳ, the present text; wherein, on the contrary; not only the gender is changed from the masculine to the feminine, but also the figurative character itself, which is as much superior, in dignity, to the Apostle Simon, and also to his new appellative πετρος, as a rock is superior to a mere stone. For the word πετρος cannot signify any thing more than a stone; so that the popish application to Peter, (or πετρος), as the foundation of Christ's Church, is not only inconsistent with the real meaning of the appellative which Christ, at that very time, conferred upon him, and with the necessary grammatical construction of it, but also with the figurative importance of the other word, πετρα, the rock; επι ταυτῃ τῃ πετρᾳ, 'upon this rock;' the declared foundation of the Church, a title of dignity, which (as I have already shown by several texts of Scripture) is applicable only to God or to Christ. "And be pleased to observe farther, that the application of this supreme title (the rock) to Peter, is inconsistent (above all) with the plain reference to the preceding Context; made by our Lord in the beginning of this very verse - 'And I Also say unto thee' - which manifestly points out (both by the copulative 'and,' and the connective adverb 'also') the inseparable connection of this verse with the previous declaration of Peter, concerning our Lord's Divine dignity in the preceding sentence - 'Thou art the Christ, the Son of the living God;' and thereby demonstrates that our Lord's immediate reply ('And I Also Say unto thee, etc). did necessarily include this declaration of Peter, as being the principal object of the sentence - the true foundation, or rock, on which alone the catholic Church can be properly built; because our faith in Christ (that he is truly 'the Son of the living God') is unquestionably the only security or rock of our salvation. "And Christ was also the rock even of the primitive Church of Israel; for St. Paul testifies, that 'they' (i.e. the hosts of Israel) 'did all drink of that spiritual drink: for they drank of that spiritual Rock that followed them, and that Rock was Christ,' ^[671]. And the apostle, in a preceding chapter, (^[672]), says, 'Other foundation can no man lay than that is laid, which is Jesus Christ.' "In the margin of our English version of ^[673], instead of 'followed them,' we find, 'went with them;' which is not only the literal meaning of the Greek, 'followed them,' but it is also unquestionably true that Christ was, in a more particular manner, the Rock of their defense, when he 'followed them,' than when he 'went before them,' as related in ^[674], 'And the Lord' (in the Hebrew, expressly, Jehovah) 'Went Before Them by day in a pillar of a cloud to Lead Them the way, and by night in a pillar of fire,' etc. Yet, afterwards, a necessary change was made by the Protector of the hosts of Israel, in his military manoeuvres with the two marching armies, as we are informed in the next chapter, ^[675]. For though, at first, 'he went Before the camp of Israel,' yet he afterwards 'removed, and went Behind them; and the pillar of the cloud removed from before them, and stood' (or rather, was stationed in the order of marching) 'behind them.' Which is properly expressed by St. Paul (in the above-cited text, ^[676]) as 'the rock that followed them.' For Christ was more particularly 'a rock of defense to Israel,' by this changed manoeuvre in following them; because he thereby prevented the pursuit of their cruel enemies, the standing armies of the Egyptian tyrant. "I must remark, however, that in the text, which is parallel to St. Paul's testimony that Christ was the Rock which followed, viz. ^[677], ^[678], Christ is not mentioned under the supreme title of Jehovah, (as in the preceding chapter, ^[679]), but only as 'an angel of God.' But the angel appointed to this most gracious and merciful purpose of the Almighty was really of a supreme Divine dignity, infinitely superior to all other angels, For (in another parallel text on the same subject, wherein the title of angel is also given, viz. ^[680]), God declared, saying, 'My name is in him,' (viz. the name Jehovah, signifying all time, past, present, and future, or the eternal Being). 'Behold,' (said God to the hosts of Israel), 'I send An Angel' (or a messenger) 'before thee, to keep thee in the way,' (the object of intention before described), 'and to bring thee into the place which I have prepared. Beware of him,' [or rather, watch, (thyself), or be respectful before him, לפניך or in his presence], 'and obey his Voice,' (i.e. the Word of God, the true character of Christ, even before the creation); 'provoke him not,' (or rather, murmur not, against him), 'for he will not pardon your transgressions, for My Name Is In Him,' (not placed upon him, as the outward tokens of mere temporary authority are given, to be exhibited like the insignia of nobility, or robes of magistrates, but really 'in him,' בקרבו 'within him,' i.e. thoroughly included in his personal existence). 'But if thou shalt indeed obey His Voice,' (i.e. 'the word of God,' the true figurative character of the Son of God), 'and shalt do all that I Speak,' (for it is Jehovah, the Lord God, that speaketh in Christ), 'then I will be an enemy to thine enemies,' etc. It is therefore unquestionably evident, from the examination of all these texts, that Christ, whom St. Paul has declared to be 'the rock that followed' the Israelites, was also the Lord, or Jehovah, (as he is expressly called in the first text here cited, ^[681]), that 'went before' the Israelites 'by day,' in a pillar of a cloud, to lead them in 'the way, and by night in a pillar of fire,' etc., as expressly declared in the first text cited in this note; and, therefore, an attempt to set up any mere mortal man, as the rock or foundation of the true catholic Church, must be attributed either to extreme ignorance of the Holy Scriptures, or to extreme wickedness; but certainly, also, to the delusions of spiritual enemies."
That the power of the keys, or of binding and loosing, belonged equally to all the apostles, the author goes on to prove. "But there is a testimony of high authority, which renders it unquestionable that this declaration of our Lord respecting the power of 'binding and loosing,' related 'to them,' (the other disciples), 'as well as to him:' - even another declaration, made by our Lord himself, 'to his disciples,' respecting the same identical power, which our Lord attributed equally to all the disciples then present. "The particular discourse of our Lord to which I now refer seems to have been made at Capernaum, after the miracle of the fish (bearing the tribute money in his mouth) which Peter was sent to catch; as related in the 17th chapter of St. Matthew. And in the beginning of the very next chapter we are informed as follows: - 'At the Same Time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven?' Our Lord's answer to this question (wherein he urges the necessity of a humiliation like that of little children, as the proper disposition to qualify mankind for the kingdom of heaven) is continued from the 2d verse to the 14th verse of this chapter; which shows that the disciples, in general, were still present, as they would certainly wait for the desired answer to their own question; and then our Lord immediately afterwards proceeded to instruct them (from the 15th to the 17th verse) in the general duty of behavior towards a brother that has trespassed against us. After which our Lord added, (in the 18th verse), 'Verily I say unto You, (ὑμιν, a plural pronoun, which must refer unto all the disciples that were then assembled), 'Whatsoever Ye Shall Bind on earth,' (δησητε, a verb in the second person plural, plainly including all the disciples that were then present), 'shall be bound in heaven; and whatsoever Ye Shall Loose on earth,' (λυσητε, another plural verb), 'shall be loosed in heaven.' "This is exactly the power of the keys, which the Church of Rome has, most absurdly, attributed to St. Peter alone, in order to invest the bishops of Rome (on the vain pretense of their being St. Peter's successors) with an exclusive claim to all these ecclesiastical privileges of binding and loosing, which our Lord manifestly, in this parallel text, attributed to all his faithful apostles, without any partial distinction. "But the importance of examining, not only parallel texts, but also more particularly the context, of any difficult sentence in Holy Scripture, for a more easy comprehension of the true meaning, is clearly exemplified in the examination of the first text in question, viz. ^[682], ^[683]; for we are informed in the very next verse, the 20th, that our Lord 'Then charged his disciples,' (τοτε, then, that is, immediately after his discourse about the rock and keys), 'that they should tell no man that he was Jesus the Christ;' manifestly referring to the first circumstance of the context concerning himself, viz. the declaration of Peter, 'Thou art the Christ,' etc., in answer to his own question to all the disciples - 'Whom say ye that I am?' "That this question was not addressed to Peter alone is manifest by the plural pronoun and verb, (ὑμεις λεγετε), 'Whom say Ye that I am?' And therefore St. Peter's answer must be considered as intended not merely for himself, but also for his brethren, the other faithful witnesses of Christ's miracles and doctrines; so that the substance of this answer - 'Thou art the Christ, the Son of the living God' - must necessarily be understood as the true foundation or rock of the Catholic Church, revealed to Peter by our heavenly Father, as stated in the 17th and 18th verses. "This declaration, therefore, that he was the Christ, was manifestly the subject of our Lord's charge to the disciples, that 'they should tell no man;' that is, not until after the time of his sufferings and death, which were the next topics in the continuation of his discourse. The declaration of Peter, therefore, demonstrated the true foundation, or rock, of the Church, which (as Christ himself testified) our heavenly Father had revealed to Peter. And it is also remarkable, that the very next discourse of our Lord to his disciples, recorded in the context, (^[684]), should produce that severe censure against Peter, which still farther demonstrated that Peter could not be the rock on which Christ's Church was to be built. (^[685]). 'From that time forth' (απο τοτε) 'began Jesus to show unto his disciples how that he must go unto Jerusalem, and Suffer many things of the elders, and chief priests, and scribes, and Be Killed,' (all the predicted consequences of his being the Christ, the character which Peter himself had declared), 'and' (that he should) 'be raised again the third day. Then Peter took him,' (^[686]), 'and began to rebuke him, saying, Be it far from thee, Lord,' (or, rather, according to the Greek original, as rendered in the margin - 'Pity thyself, Lord') - 'this shall not be unto thee. But he' (Christ, ^[687]) 'turned and said unto Peter,' [τῳ πετρῳ, the same appellative (signifying a stone, or a small part of a rock) which was given to Peter by our Lord, in the 18th verse] - 'Get thee behind me, Satan, (said our Lord), thou art an offense unto me; for thou savourest not the things that be of God; but those that be of men.' "Thus a fair examination and comparison of the whole context, completely sets aside the vain supposition of the Romish Church, that Peter was the rock of Christ's Church. And I sincerely hope that a similar attention to this whole context may prevent any future attempts, that might otherwise be prompted by the prejudices of Roman Catholics, to bring forward again this long-disputed question, on which they have vainly set up the pretended supremacy of the Romish Church above all other episcopal Churches; and that it may be silenced, and set at rest, for ever hereafter."

Chapter 10

Introduction

Christ appoints seventy disciples to go before him, two by two, to preach, heal, etc., ^[688]. Pronounces woes on Chorazin and Capernaum, ^[689]. The seventy return, and give account of their mission, ^[690]. Christ rejoices that the things which were hidden from the wise and prudent had been revealed unto babes, and shows the great privileges of the Gospel, ^[691]. A lawyer inquires how he shall inherit eternal life, and is answered, ^[692]. The story of the good Samaritan, ^[693]. The account of Martha and Mary, ^[694].

Verse 1

The Lord appointed other seventy - Rather, seventy others, not other seventy, as our translation has it, which seems to intimate that he had appointed seventy before this time, though, probably, the word other has a reference to the twelve chosen first: he not only chose twelve disciples to be constantly with him; but he chose seventy others to go before him. Our blessed Lord formed every thing in his Church on the model of the Jewish Church; and why? Because it was the pattern shown by God himself, the Divine form, which pointed out the heavenly substance which now began to be established in its place. As he before had chosen twelve apostles, in reference to the twelve patriarchs, who were the chiefs of the twelve tribes, and the heads of the Jewish Church, he now publicly appointed (for so the word ανεδειξεν means) seventy others, as Moses did the seventy elders whom he associated with himself to assist him in the government of the people. ^[695]; ^[696]. These Christ sent by two and two:
1. To teach them the necessity of concord among the ministers of righteousness.
2. That in the mouths of two witnesses every thing might be established. And,
3. That they might comfort and support each other in their difficult labor. See on ^[697] (note).
Several MSS. and versions have seventy-two. Sometimes the Jews chose six out of each tribe: this was the number of the great Sanhedrin. The names of these seventy disciples are found in the margin of some ancient MSS., but this authority is questionable.

Verse 2

That he would send forth - Εκβαλῃ. There seems to be an allusion here to the case of reapers, who, though the harvest was perfectly ripe, yet were in no hurry to cut it down. News of this is brought to the Lord of the harvest the farmer, and he is entreated to exert his authority, and hurry them out; and this he does because the harvest is spoiling for want of being reaped and gathered in. See the notes on ^[698], ^[699].

Verse 3

Lambs among wolves - See on ^[700] (note).

Verse 4

Carry neither purse nor scrip - See on ^[701] (note), etc., and ^[702] (note), etc.
Salute no man by the way - According to a canon of the Jews, a man who was about any sacred work was exempted from all civil obligations for the time; forasmuch as obedience to God was of infinitely greater consequence than the cultivation of private friendships, or the returning of civil compliments.

Verse 5

Peace be to this house - See on ^[703] (note).

Verse 6

The son of peace - In the Jewish style, a man who has any good or bad quality is called the son of it. Thus, wise men are called the children of wisdom, ^[704]; ^[705]. So, likewise, what a man is doomed to, he is called the son of, as in ^[706], wicked men are styled the children of wrath: so Judas is called the son of perdition, ^[707]; and a man who deserves to die is called, ^[708], a son of death. Son of peace in the text not only means a peaceable, quiet man, but one also of good report for his uprightness and benevolence. It would have been a dishonor to this mission, had the missionaries taken up their lodgings with those who had not a good report among them who were without.

Verse 7

The laborer is worthy - See on ^[709], ^[710] (note).
Go not from house to house - See on ^[711] (note). It would be a great offense among the Hindoos if a guest, after being made welcome at a house, were to leave it and go to another.

Verse 9

The kingdom of God is come nigh unto you - Εφ ὑμας, is just upon you. This was the general text on which they were to preach all their sermons. See it explained, ^[712] (note).

Verse 11

Even the very dust of your city - See on ^[713], ^[714] (note).

Verse 13

Wo unto thee, Chorazin! - See on ^[715] (note).

Verse 15

To hell - To hades. See this explained, ^[716] (note).

Verse 16

He that despiseth you, despiseth me - "The holy, blessed God said: 'Honor my statutes, for they are my ambassadors: and a man's ambassador is like to himself. If thou honor my precepts, it is the same as if thou didst honor me; and if thou despise them, thou despisest me." R. Tancum. "He that murmurs against his teacher is the same as if he had murmured against the Divine Shekinah." Sanhedrin, fol. 110.

Verse 17

The seventy returned again with joy - Bishop Pearce thinks they returned while our Lord was on his slow journey to Jerusalem, and that they had been absent only a few days.

Verse 18

I beheld Satan - Or, Satan himself, τον Σαταναν, the very Satan, the supreme adversary, falling as lightning, with the utmost suddenness, as a flash of lightning falls from the clouds, and at the same time in the most observable manner. The fall was both very sudden and very apparent. Thus should the fall of the corrupt Jewish state be, and thus was the fall of idolatry in the Gentile world.

Verse 19

To tread on serpents, etc. - It is possible that by serpents and scorpions our Lord means the scribes and Pharisees, whom he calls serpents and a brood of vipers, ^[717], (see the note there), because, through the subtilty and venom of the old serpent, the devil, they opposed him and his doctrine; and, by trampling on these, it is likely that he means, they should get a complete victory over such: as it was an ancient custom to trample on the kings and generals who had been taken in battle, to signify the complete conquest which had been gained over them. See ^[718]. See also ^[719]. See the notes on ^[720], ^[721].

Verse 20

Because your names are written in heaven - This form of speech is taken from the ancient custom of writing the names of all the citizens in a public register, that the several families might be known, and the inheritances properly preserved. This custom is still observed even in these kingdoms, though not particularly noticed. Every child that is born in the land is ordered to be registered, with the names of its parents, and the time when born, baptized, or registered; and this register is generally kept in the parish church, or in some public place of safety. Such a register as this is called in ^[722]; ^[723], etc., the book of life, i.e. the book or register where the persons were enrolled as they came into life. It appears also probable, that when any person died, or behaved improperly, his name was sought out and erased from the book, to prevent any confusion that might happen in consequence of improper persons laying claim to an estate, and to cut off the unworthy from the rights and privileges of the peaceable, upright citizens. To this custom of blotting the names of deceased and disorderly persons out of the public registers, there appear to be allusions, ^[724], where see the note; and ^[725]; ^[726]; ^[727]; ^[728]; ^[729]; ^[730]; ^[731], and in other places.

Verse 21

Rejoiced in spirit - Was truly and heartily joyous: felt an inward triumph. But τῳ πνευματι, τῳ ἁγιῳ, the Holy Spirit, is the reading here of BCDKL, six others; the three Syriac, later Persic, Coptic, Ethiopic, Armenian, Vulgate, all the Itala except one, and Augustin and Bede. These might be considered sufficient authority to admit the word into the text.
I thank thee - Bishop Pearce justly observes, the thanks are meant to be given to God for revealing them to babes, not for hiding them from the others. See on ^[732] (note).
Thou hast hid - That is, thou hast not revealed them to the scribes and Pharisees, who idolized their own wisdom; but thou hast revealed them to the simple and humble of heart.

Verse 22

The Codex Alexandrinus, several other very ancient MSS., and some ancient versions, as well as the margin of our own, begin this verse with, And turning to his disciples, he said. But as this clause begins ^[733], it is not likely that it was originally in both. Griesbach has left these words out of the text, and Professor White says, Certissime delenda, "These words should most assuredly be erased."
All things are delivered to me - See on ^[734] (note).

Verse 23

Blessed are the eyes which see the things that ye see - There is a similar saying to this among the rabbins, in Sohar. Genes., where it is said, "Blessed is that generation which the earth shall bear, when the King Messiah cometh."

Verse 24

Many prophets - See on ^[735], ^[736] (note).

Verse 25

A certain lawyer - See on ^[737] (note).

Verse 27

Thou shalt love the Lord - See this important subject explained at large, on ^[738] (note).
Thy neighbor as thyself - See the nature of self-love explained, on ^[739] (note).

Verse 29

Willing to justify himself - Wishing to make it appear that he was a righteous man, and that consequently he was in the straight road to the kingdom of God, said, Who is my neighbor? supposing our Lord would have at once answered, "Every Jew is to be considered as such, and the Jews only." Now as he imagined he had never been deficient in his conduct to any person of his own nation, he thought he had amply fulfilled the law. This is the sense in which the Jews understood the word neighbor, as may be seen from ^[740]. But our Lord shows here, that the acts of kindness which a man is bound to perform to his neighbor when in distress, he should perform to any person, of whatever nation, religion, or kindred, whom he finds in necessity. As the word πλησιον signifies one who is near, Anglo Saxon, he that is next, this very circumstance makes any person our neighbor whom we know; and, if in distress, an object of our most compassionate regards. If a man came from the most distant part of the earth, the moment he is near you he has a claim upon your mercy and kindness, as you would have on his, were your dwelling-place transferred to his native country. It is evident that our Lord uses the word πλησιον (very properly translated neighbor, from nae or naer, near, and buer, to dwell) in its plain, literal sense. Any person whom you know, who dwells hard by, or who passes near you, is your neighbor while within your reach.

Verse 30

And Jesus answering - Rather, Then Jesus took him up. This I believe to be the meaning of the word ὑπολαβων; he threw out a challenge, and our Lord took him up on his own ground. See Wakefield's Testament.
A certain man went down from Jerusalem - Or, A certain man of Jerusalem going down to Jericho. This was the most public road in all Judea, as it was the grand thoroughfare between these two cities for the courses of priests, twelve thousand of whom are said to have resided at Jericho. See Lightfoot.
Fell among thieves - At this time the whole land of Judea was much infested with hordes of banditti; and it is not unlikely that many robberies might have been committed on that very road to which our Lord refers.

Verse 31

And by chance - Κατα συγκυριαν properly means the coincidence of time and circumstance. At the time in which the poor Jew was half dead, through the wounds which he had received, a priest came where he was. So the priest's coming while the man was in that state is the coincidence marked out by the original words.
Priest and Levite are mentioned here, partly because they were the most frequent travelers on this road, and partly to show that these were the persons who, from the nature of their office, were most obliged to perform works of mercy; and from whom a person in distress had a right to expect immediate succor and comfort; and their inhuman conduct here was a flat breach of the law, ^[741].

Verse 33

Samaritan is mentioned merely to show that he was a person from whom a Jew had no right to expect any help or relief, because of the enmity which subsisted between the two nations.

Verse 34

Pouring in oil and wine - These, beaten together, appear to have been used formerly as a common medicine for fresh wounds. Bind up a fresh cut immediately in a soft rag or lint, moistened with pure olive oil, and the parts will heal by what is called the first intention, and more speedily than by any other means.
An inn - Πανδοχειον, from παν, all, and δεχομαι, I receive; because it receives all comers.

Verse 35

Two pence - Two denarii, about fifteen pence, English; and which, probably, were at that time of ten times more value there than so much is with us now.

Verse 36

Which - was neighbor - Which fulfilled the duty which one neighbor owes to another?

Verse 37

He that showed mercy - Or, so much mercy. His prejudice would not permit him to name the Samaritan, yet his conscience obliged him to acknowledge that he was the only righteous person of the three.
Go, and do thou likewise - Be even to thy enemy in distress as kind, humane, and merciful, as this Samaritan was. As the distress was on the part of a Jew, and the relief was afforded by a Samaritan, the lawyer, to be consistent with the decision he had already given, must feel the force of our Lord's inference, that it was his duty to act to any person, of whatever nation or religion he might be, as this Samaritan had acted toward his countryman. It is very likely that what our Lord relates here was a real matter of fact, and not a parable; otherwise the captious lawyer might have objected that no such case had ever existed, and that any inference drawn from it was only begging the question; but as he was, in all probability, in possession of the fact himself, he was forced to acknowledge the propriety of our Lord's inference and advice.
Those who are determined to find something allegorical, even in the plainest portions of Scripture, affirm that the whole of this relation is to be allegorically considered; and, according to them, the following is the true exposition of the text.
The certain man means Adam - went down, his fall - from Jerusalem, יראה שלום yorih shalom, he shall see peace, perfection, etc., meaning his state of primitive innocence and excellence - to Jericho, (ירחי yareacho, his moon), the transitory and changeable state of existence in this world - thieves, sin and Satan - stripped, took away his righteousness, which was the clothing of the soul - wounded, infected his heart with all evil and hurtful desires, which are the wounds of the spirit - half dead, possessing a living body, carrying about a soul dead in sin.
The priest, the moral law - the Levite, the ceremonial law - passed by, either could not or would not afford any relief, because by the law is the knowledge of sin, not the cure of it. A certain Samaritan, Christ; for so he was called by the Jews, ^[742] - as he journeyed, meaning his coming from heaven to earth; his being incarnated - came where he was, put himself in man's place, and bore the punishment due to his sins - had compassion, it is through the love and compassion of Christ that the work of redemption was accomplished - went to him, Christ first seeks the sinner, who, through his miserable estate, is incapable of seeking or going to Christ - bound up his wounds, gives him comfortable promises, and draws him by his love - pouring in oil, pardoning mercy - wine, the consolations of the Holy Ghost - set him on his own beast, supported him entirely by his grace and goodness, so that he no longer lives, but Christ lives in him - took him to an inn, his Church, uniting him with his people - took care of him, placed him under the continual notice of his providence and love - when he departed, when he left the world and ascended to the Father - took out two pence, or denarii, the law and the Gospel; the one to convince of sin, the other to show how it is to be removed - gave them to the host, the ministers of the Gospel for the edification of the Church of Christ - take care of him, as they are Gods watchmen and God's stewards, they are to watch over the flock of Christ, and give to each his portion of meat in due season. What thou spendest more, if thou shouldst lose thy health and life in this work - when I come again, to judge the world, I will repay thee, I will reward thee with an eternity of glory.
Several primitive and modern fathers treat the text in this way. What I have given before is, I believe, the meaning of our blessed Lord. What I have given here is generally true in itself, but certainly does not follow from the text. Mr. Baxter's note here is good: "They who make the wounded man Adam, and the good Samaritan Christ, abuse the passage." A practice of this kind cannot be too strongly reprehended. Men may take that advantage of the circumstances of the case to illustrate the above facts and doctrines; but let no man say this is the meaning of the relation; no: but he may say, we may make this use of it. Though I cannot recommend this kind of preaching, yet I know that some simple upright souls have been edified by it. I dare not forbid a man to work by whom God may choose to work a miracle, because he follows not with us. But such a mode of interpretation I can never recommend.

Verse 38

A certain village - If this village was Bethany, where Martha and Mary lived, at less than two miles' distance from Jerusalem, see ^[743], ^[744]; ^[745], then this must have happened later than Luke places it; because, in ^[746], he represents Jesus as having arrived after this at Bethany; and what is said in ^[747], and ^[748], seems to confirm that this visit of Jesus to Martha and Mary ought to be placed later. Bishop Pearce.
Received him - Kindly received, ὑπεδεξατο, she received him in a friendly manner, under her roof; and entertained him hospitably. So the word is used in the best Greek writers. Martha is supposed by some to have been a widow, with whom her brother Lazarus and sister Mary lodged.

Verse 39

Sat at Jesus' feet - This was the posture of the Jewish scholars, while listening to the instructions of the rabbins. It is in this sense that St. Paul says he was brought up at the Feet of Gamaliel, ^[749].

Verse 40

Martha was cumbered - Περιεσπατο, perplexed, from περι, about, and σπαω, I draw. She was harassed with different cares and employments at the same time; one drawing one way, and another, another: a proper description of a worldly mind. But in Martha's favor it may be justly said, that all her anxiety was to provide suitable and timely entertainment for our Lord and his disciples; for this is the sense in which the word διακονιαν, serving, should be taken. And we should not, on the merest supposition, attribute earthly-mindedness to a woman whose character stands unimpeachable in the Gospel; and who, by entertaining Christ and his disciples, and providing liberally for them, gave the highest proof that she was influenced by liberality and benevolence, and not by parsimony or covetousness.
Dost thou not care - Dost thou not think it wrong, that my sister thus leaves me to provide and prepare this supper, alone?
Help me - Συναντιλαβηται, from συν, together, and αντιλαμβανομαι, to support. The idea is taken from two pillars meeting together at the top, exactly over the center of the distance between their bases, and thus mutually supporting each other. Order her to unite her skill and strength with mine, that the present business may be done with that speed and in that order which the necessity and importance of the case demand.

Verse 41

Thou art careful and troubled - Thou art distracted, μεριμνας, thy mind is divided, (see on ^[750] (note)), in consequence of which, τυρβαζῃ, thou art disturbed, thy spirit is thrown into a tumult.
About many things - Getting a variety of things ready for this entertainment, much more than are necessary on such an occasion.

Verse 42

One thing is needful - This is the end of the sentence, according to Bengel. "Now Mary hath chosen, etc.," begins a new one. One single dish, the simplest and plainest possible, is such as best suits me and my disciples, whose meat and drink it is to do the will of our heavenly Father.
Mary hath chosen that good part - That is, of hearing my word, of which she shall not be deprived; it being at present of infinitely greater importance to attend to my teaching than to attend to any domestic concerns. While thou art busily employed in providing that portion of perishing food for perishing bodies, Mary has chosen that spiritual portion which endures for ever, and which shall not be taken away from her; therefore I cannot command her to leave her present employment, and go and help thee to bring forward a variety of matters, which are by no means necessary at this time. Our Lord both preached and practised the doctrine of self-denial; he and his disciples were contented with a little, and sumptuous entertainments are condemned by the spirit and design of his Gospel.
Multos morbos, multa fercula fecerunt.
Seneca. "Many dishes, many diseases."
Bishop Pearce remarks that the word χρεια, needful, is used after the same manner for want of food in ^[751], where of David it is said, χρειαν εσχε, he had need, when it means he was hungry. I believe the above to be the true meaning of these verses; but others have taken a somewhat different sense from them: especially when they suppose that by one thing needful our Lord means the salvation of the soul. To attend to this is undoubtedly the most necessary of all things, and should be the first, the grand concern of every human spirit; but in my opinion it is not the meaning of the words in the text. It is only prejudice from the common use of the words in this way that could make such an interpretation tolerable. Kypke in loc. has several methods of interpreting this passage. Many eminent commentators, both ancient and modern, consider the text in the same way I have done. But this is termed by some, "a frigid method of explaining the passage;" well, so let it be; but he that fears God will sacrifice every thing at the shrine of Truth. I believe this alone to be the true meaning o the place, and I dare not give it any other. Bengelius points the whole passage thus: Martha, Martha, thou art careful and troubled about many things: but one thing is needful. Now, Mary hath chosen that good portion, which shall not be taken away from her.
That the salvation of the soul is the first and greatest of all human concerns, every man must acknowledge who feels that he has a soul; and in humility of mind to hear Jesus, is the only way of getting that acquaintance with the doctrine of salvation without which how can he be saved? While we fancy we are in no spiritual necessity, the things which concern salvation will not appear needful to us! A conviction that we are spiritually poor must precede our application for the true riches. The whole, says Christ, need not the physician, but those who are sick. Martha has been blamed, by incautious people, as possessing a carnal, worldly spirit; and as Mary Magdalene has been made the chief of all prostitutes, so has Martha of all the worldly-minded. Through her affectionate respect for our Lord and his disciples, and through that alone, she erred. There is not the slightest intimation that she was either worldly-minded or careless about her soul; nor was she at this time improperly employed, only so far as the abundance of her affection led her to make a greater provision than was necessary on the occasion. Nor are our Lord's words to be understood as a reproof; they are a kind and tender expostulation, tending to vindicate the conduct of Mary. The utmost that can be said on the subject is, Martha was well employed, but Mary, on this occasion, better.
If we attend to the punctuation of the original text, the subject will appear more plain. I shall transcribe the text from Bengel's own edition, Stutgardiae, 1734, 12 mo. ^[752], ^[753]. ^[754], αποκριθεις δε ειπεν αυτῃ ὁ Ιησους, Μαρθα, Μαρθα, μεριμνᾳς και τυρβαζῃ περι πολλα· ἑνος δε εϚι χρεια. Μαρια δε την αγαθην μεριδα εξελεξατο, ἡτις ουκ αφαιρεθησεται απ' αυτης. "Then Jesus answered her, Martha, Martha, thou art anxiously careful and disturbed about many things; but one thing is necessary. But Mary hath chosen that good portion which shall not be taken away from her." I have shown, in my notes, that Martha was making a greater provision for her guests than was needful; that it was in consequence of this that she required her sister's help; that Jesus tenderly reproved her for her unnecessary anxiety and superabundant provision, and asserted that but one thing, call it course or dish, was necessary on the occasion, yet she had provided many; and that this needless provision was the cause of the anxiety and extra labor. Then, taking occasion, from the circumstances of the case, to vindicate Mary's conduct, and to direct his loving reproof more pointedly at Martha's heart, he adds, Mary hath chosen a good portion; that is, she avails herself of the present opportunity to hear my teaching, and inform herself in those things which are essential to the salvation of the soul. I cannot, therefore, order her to leave my teaching, to serve in what I know to be an unnecessary service, however kindly designed: for it would be as unjust to deprive her of this bread of life, after which she so earnestly hungers, as to deprive thee, or thy guests, of that measure of common food necessary to sustain life. All earthly portions are perishing: "Meats for the belly, and the belly for meats, but God will destroy both it and then; but the work of the Lord abideth for ever;" her portion, therefore, shall not be taken away from her. This is my view of the whole subject; and all the terms in the original, not only countenance this meaning, but necessarily require it. The words, one thing is needful, on which we lay so much stress, are wanting in some of the most ancient MSS., and are omitted by some of the fathers, who quote all the rest of the passage: a plain proof that the meaning which we take out of them was not thought of in very ancient times; and in other MSS., versions, and fathers, there is an unusual variety of readings where even the thing, or something like it, is retained. Some have it thus; Martha, Martha, thou labourest much, and yet a little is sufficient, yea, one thing only. Others: And only one thing is required. Others: Thou art curious and embarrassed about many things, when that which is needful is very small. Others: But here there need only a few things. Others: But a few things, or one only, is necessary. Now these are the readings of almost all the ancient versions; and we plainly perceive, by them, that what we term the one thing needful, is not understood by one of them as referring to the salvation of the soul, but to the provision Then to be made. It would be easy to multiply authorities, but I spare both my own time and that of my reader. In short, I wonder how the present most exceptionable mode of interpretation ever obtained; as having no countenance in the text, ancient MSS. or versions, and as being false in itself; for even Christ himself could not say, that sitting at his feet, and hearing his word, was the One thing Needful. Repentance, faith, prayer, obedience, and a thousand other things are necessary to our salvation, besides merely hearing the doctrines of Christ, even with the humblest heart.

Chapter 11

Introduction

Christ teaches his disciples to pray, ^[755]. Shows the necessity of importunity in prayer, ^[756]. Casts out a dumb demon, ^[757]. The Jews ascribe this to the power of Beelzebub; our Lord vindicates his conduct, ^[758]. Miserable state of the Jews, ^[759]. Who they are that are truly blessed, ^[760], ^[761]. He preaches to the people, ^[762]. A Pharisee invites him to dine with him, who takes offense because he washed not his hands, ^[763], ^[764]. Our Lord exposes their hypocrisy, ^[765]. He denounces woes against the lawyers, ^[766]. The scribes and Pharisees are greatly offended, and strive to entangle him in his words, ^[767], ^[768].

Verse 1

Teach us to pray - See the nature of prayer, with an ample explanation of the different parts of the Lord's Prayer, treated of in ^[769] (note). The prayer related here by Luke is not precisely the same as that mentioned by Matthew; and indeed it is not likely that it was given at the same time. That in Matthew seems to have been given after the second passover; and this in Luke was given probably after the third passover, between the feasts of tabernacles, and the dedication. It is thus that Bishop Newcome places them in his Greek Harmony of the Gospels.
There are many variations in the MSS. in this prayer; but they seem to have proceeded principally from the desire of rendering this similar to that in Matthew. Attempts of this nature have given birth to multitudes of the various readings in the MSS. of the New Testament. It should be remarked, also, that there is no vestige of the doxology found in Matthew, in any copy of St. Luke's Gospel.

Verse 4

Lead us not into temptation, etc. - Dr. Lightfoot believes that this petition is intended against the visible apparitions of the devil, and his actual obsessions; he thinks that the meaning is too much softened by our translation. Deliver us from evil, is certainly a very inadequate rendering of ῥυσαι ἡμας απο του πονηρου; literally, Deliver us from the wicked one.

Verse 6

In his journey is come - Or, perhaps more literally, A friend of mine is come to me out of his way, εξ ὁδου, which renders the case more urgent - a friend of mine, benighted, belated, and who has lost his way, is come unto me. This was a strong reason why he should have prompt relief.

Verse 7

My children are with me in bed - Or, I and my children are in bed; this is Bishop Pearce's translation, and seems to some preferable to the common one. See a like form of speech in ^[770], and in ^[771]. However, we may conceive that he had his little children, τα παιδια, in bed with him; and this heightened the difficulty of yielding to his neighbor's request.
But if he persevere knocking. (At si ille perseveraverit pulsans). This sentence is added to the beginning of ^[772], by the Armenian, Vulgate, four copies of the Itala, Ambrose, Augustin, and Bede. On these authorities (as I find it in no Greek MS). I cannot insert it as a part of the original text; but it is necessarily implied; for, as Bishop Pearce justly observes, unless the man in the parable be represented as continuing to solicit his friend, he could not possibly be said to use importunity: once only to ask is not to be importunate.

Verse 9

And (or, therefore) I say unto you, Ask - Be importunate with God, not so much to prevail on him to save you, as to get yourselves brought into a proper disposition to receive that mercy which he is ever disposed to give. He who is not importunate for the salvation of his soul does not feel the need of being saved; and were God to communicate his mercy to such they could not be expected to be grateful for it, as favors are only prized and esteemed in proportion to the sense men have of their necessity and importance. See this subject explained ^[773], ^[774] (note).

Verse 12

Offer him a scorpion? - Σκορπιον. The Greek etymologists derive the name from σκορπιζειν τον ιον, scattering the poison. But is there any similitude between a scorpion and an egg, that the one might be given and taken in place of the other? We know there is the utmost similitude between some fish, especially those of the eel kind, and serpents: and that there are stones exactly similar to bread in their appearance; from which we may conjecture that our Lord intended to convey the same idea of similitude between an egg and a scorpion. Perhaps the word scorpion here may be used for any kind of serpent that proceeds from an egg, or the word egg may be understood: the common snake is oviparous; it brings forth a number of eggs, out of which the young ones are hatched. If he asks an egg, will he, for one that might nourish him, give him that of a serpent. But Bochart states, that the body of a scorpion is like to an egg, especially if it be a white scorpion; which sort Nicander, Aelian, Avicenna, and others, maintain to be the first species. Nor do scorpions differ much in size from an egg in Judea, if we may credit what the monks of Messua say, that there are about Jerusalem, and through all Syria, great scorpions, etc. Hieroz. l. iv. cap. xxix. col. 641, edit. 1692. To this it may be said, there may be such a similitude, between a white scorpion and an egg, if the legs and tail of the former be taken away; but how there can be a resemblance any other way, I know not. It is, however, a fact, that the alligator and crocodile come from eggs; two of those lie now before me, scarcely so large as the egg of the goose, longer, but not so thick. Now, suppose reference be made to one such egg, in which the young crocodile is hatched, and is ready to burst from its enclosure, would any father give such an egg to a hungry child? No. If the child asked an egg, he would not, instead of a proper one, give him that of the crocodile or the alligator, in which the young serpent was hatched, and from which it was just ready to be separated.

Verse 13

The Holy Spirit - Or, as several MSS. have it, πνευμα αγαθον, the good spirit. See on ^[775] (note).

Verse 14

Casting out a devil - See on ^[776] (note).

Verse 19

Beelzebub - See on ^[777] (note).

Verse 20

Finger of God - See on ^[778] (note).

Verse 24

When the unclean spirit - See on ^[779] (note).

Verse 27

A certain woman - lifted up her voice, and said - It was very natural for a woman, who was probably a mother, to exclaim thus. She thought that the happiness of the woman who was mother to such a son was great indeed; but our blessed Lord shows her that even the holy virgin could not be benefited by her merely being the mother of his human nature, and that they only were happy who carried Christ in their hearts. True happiness is found in hearing the glad tidings of salvation by Christ Jesus, and keeping them in a holy heart, and practising them in an unblamable life.

Verse 29

This is an evil generation - Or, This is a wicked race of men. See on ^[780] (note).

Verse 31

The queen of the south, etc. - Perhaps it would be better to translate, A queen of the south, and the men of this race, shall rise up in judgment, etc. See the note on ^[781]. The 32d verse may be read in the same way.

Verse 33

No man, when he hath lighted, etc. - See on ^[782] (note). Our Lord intimates, that if he worked a miracle among such an obstinate people, who were determined to disbelieve every evidence of his Messiahship, he should act as a man who lighted a candle and then covered it with a bushel, which must prevent the accomplishment of the end for which it was lighted. See also on ^[783] (note), etc.

Verse 34

The light of the body is the eye - Or, the eye is the lamp of the body. See on ^[784] (note), etc.
The 35th and 36th verses are wanting in some MSS., and are variously read in others.

Verse 36

The whole shall be full of light - Or, altogether enlightened; i.e. when the eye is perfect, it enlightens the whole body. Every object within the reach of the eye is as completely seen as if there was an eye in every part. So the eye is to every part of the body what the lamp is to every part of the house.
When the light of Christ dwells fully in the heart, it extends its influence to every thought, word, and action; and directs its possessor how he is to act in all places and circumstances. It is of the utmost importance to have the soul properly influenced by the wisdom that comes from above. The doctrine that is contrary to the Gospel may say, Ignorance is the mother of devotion; but Christ shows that there can be no devotion without heavenly light. Ignorance is the mother of superstition; but with this the heavenly light has nothing to do.

Verse 37

To dine - Ὁπως αριϚηση. The word αριστειν dignifies the first eating of the day. The Jews made but two meals in the day; their αριστον may be called their breakfast or their dinner, because it was both, and was but a slight meal. Their chief meal was their δειπνον or supper, after the heat of the day was over; and the same was the principal meal among the Greeks and Romans. Josephus, in his Life, says, sect. 54, that the legal hour of the αριστον, on the Sabbath, was the sixth hour, or at twelve o'clock at noon, as we call it. What the hour was on the other days of the week, he does not say; but probably it was much the same. Bishop Pearce.

Verse 38

First washed - See on ^[785] (note).

Verse 39

Ye - make clean the outside - See on ^[786] (note).

Verse 40

Did not he that made that which is without - Did not the maker of the dish form it so, both outwardly and inwardly, as to answer the purpose for which it was made? And can it answer this purpose without being clean in the inside as well as on the outside? God has made you such, both as to your bodies and souls, as he intended should show forth his praise; but can you think that the purpose of God can be accomplished by you while you only attend to external legal purifications, your hearts being full of rapine and wickedness? How unthinking are you to imagine that God can be pleased with this outward purification, when all within is unholy!

Verse 41

Give alms of such things as ye have - Meaning either what was within the dishes spoken of before; or what was within their houses or power: or what they had at hand, for so τα ενοντα is used by the purest Greek writers. Cease from rapine: far from spoiling the poor by wicked exactions, rather give them alms of every thing you possess; and when a part of every thing you have is sincerely consecrated to God for the use of the poor, then all that remains will be clean unto you; you will have the blessing of God in your basket and store, and every thing will be sanctified to you. These verses are very difficult, and are variously translated and interpreted by critics and divines. I have given what I believe to be our Lord's meaning, in the preceding paraphrase. For a description of the rapine, etc., of the Pharisees, see on ^[787] (note).

Verse 42

Ye tithe mint and rue - See on ^[788] (note).

Verse 43

Ye love the uppermost seats - Every one of them affected to be a ruler in the synagogues. See on ^[789] (note).

Verse 44

Ye are as graves which appear not - In ^[790], our Lord tells them that they exactly resembled white-washed tombs: they had no fairness but on the outside: (see the note there) but here he says they are like hidden tombs, graves which were not distinguished by any outward decorations, and were not elevated above the ground, so that those who walked over them did not consider what corruption was within; so they, under the veil of hypocrisy, covered their iniquities, so that those who had any intercourse or connection with them did not perceive what accomplished knaves they had to do with.

Verse 45

Thou reproachest us - He alone who searches the heart could unmask these hypocrites; and he did it so effectually that their own consciences acknowledged the guilt, and re-echoed their own reproach.

Verse 46

Ye lade men with burdens - By insisting on the observance of the traditions of the elders, to which it appears, by the way, they paid no great attention themselves. See on ^[791] (note).

Verse 47

Ye build the sepulchres - That is, ye rebuild and beautify them. See on ^[792] (note).

Verse 48

Truly ye bear witness - Ye acknowledge that those of old who killed the prophets were your fathers, and ye are about to show, by your conduct towards me and my apostles, that ye are not degenerated, that ye are as capable of murdering a prophet now, as they were of old.

Verse 49

The wisdom of God - These seem to be Luke's words, and to mean that Jesus, the wisdom of God, (as he is called, ^[793]), added the words which follow here, on that occasion: and this interpretation of the words is agreeable to that of Matthew, who makes Jesus speak in his own person: Wherefore behold, I send you prophets, etc., ^[794]. See the note there, and see Bishop Pearce.

Verse 50

That the blood - That the particle ινα may be translated so that, pointing out the event only, not the design or intention, Bishop Pearce has well shown in his note on this place, where he refers to a like use of the word in ^[795]; ^[796]; ^[797]; ^[798]; ^[799]; ^[800], ^[801], etc.

Verse 51

From the blood of Abel - See this subject explained at large on ^[802] (note).
Required - Εκζητηθησεται may be translated either by the word visited or revenged, and the latter word evidently conveys the meaning of our Lord. They are here represented as having this blood among them; and it is intimated that God will come by and by to require it, and to inquire how it was shed, and to punish those who shed it.

Verse 52

Ye have taken away the key of knowledge - By your traditions ye have taken away the true method of interpreting the prophecies: ye have given a wrong meaning to those scriptures which speak of the kingdom of the Messiah, and the people are thereby hindered from entering into it. See on ^[803] (note).

Verse 53

Began to urge him vehemently - Δεινως ενεχειν, They began to be furious. They found themselves completely unmasked in the presence of a vast concourse of people. See ^[804], (for we can not suppose that all this conversation passed while Christ was at meat in the Pharisee's house, as Matthew, ^[805], shows that these words were spoken on another occasion). They therefore questioned him on a variety of points, and hoped, by the multitude and impertinence of their questions, to puzzle or irritate him, so as to induce him to speak rashly, (for this is the import of the word αποϚοματιζειν), that they might find some subject of accusation against him. See Wetstein and Kypke.
A Minister of the Gospel of God should, above all men, be continent of his tongue; his enemies, in certain cases, will crowd question upon question, in order so to puzzle and confound him that he may speak unadvisedly with his lips, and thus prejudice the truth he was laboring to promote and defend. The following is a good prayer, which all who are called to defend or proclaim the truths of the Gospel may confidently offer to their God. "Let thy wisdom and light, O Lord, disperse their artifice and my darkness! Cast the bright beams of thy light upon those who have to defend themselves against subtle and deceitful men! Raise and animate their hearts, that they may not be wanting to the cause of truth. Guide their tongue, that they may not be deficient in prudence, nor expose thy truth by any indiscretions or unseasonable transports of zeal. Let meekness, gentleness, and longsuffering influence and direct their hearts; and may they ever feel the full weight of that truth: The wrath of man worketh not the righteousness of God!" The following advice of one of the ancients is good: Στηθι ἑδαιος ὡς ακμων τυπτομενος, καλου γαρ αθλητου δερεσθαι και νικᾳν. "Stand thou firm as a beaten anvil: for it is the part of a good soldier to be flayed alive, and yet conquer."

Chapter 12

Introduction

Christ preaches to his disciples against hypocrisy; and against timidity in publishing the Gospel, ^[806]. Excites them to have confidence in Divine providence, ^[807], ^[808]. Warns them against denying him, or betraying his cause, ^[809], ^[810]. Of the blasphemy against the Holy Ghost, ^[811]. Promises direction and support in persecution, ^[812], ^[813]. Warns the people against covetousness, ^[814]. Parable of the rich man who pulled down his granaries to build greater, ^[815]. Cautions against carking cares and anxieties, ^[816]. The necessity of living to God, and in reference to eternity, ^[817]. At the request of Peter, he farther explains the preceding discourse, ^[818]. The effects that should be produced by the preaching of the Gospel, ^[819]. The signs of the times, ^[820]. The necessity of being prepared to appear before the judgment seat of God, ^[821], ^[822].

Verse 1

An innumerable multitude of people - Των μυριαδων του οχλου, myriads of people. A myriad is ten thousand, and myriads must, at the very lowest, mean twenty thousand. But the word is often used to signify a crowd or multitude which cannot be readily numbered. There was doubtless a vast crowd assembled on this occasion, and many of them were deeply instructed by the very important discourse which our Lord delivered.
Leaven of the Pharisees - See ^[823].
Which is hypocrisy - These words are supposed by some to be an addition to the text, because it does not appear that it is their hypocrisy which Christ alludes to, but their false doctrines. They had, however, a large proportion of both.

Verse 2

There is nothing covered - See the notes on ^[824]; ^[825], ^[826] (note); ^[827] (note).

Verse 4

Kill the body - See on ^[828] (note).

Verse 5

Fear him - Even the friends of God are commanded to fear God, as a being who has authority to send both body and soul into hell. Therefore it is proper even for the most holy persons to maintain a fear of God, as the punisher of all unrighteousness. A man has but one life to lose, and one soul to save; and it is madness to sacrifice the salvation of the soul to the preservation of the life.

Verse 6

Are not five sparrows sold for two farthings? - See this explained on ^[829] (note), from which place we learn that two sparrows were sold for one farthing, and here; that five were sold for two farthings: thus we find a certain proportion - for one farthing you could get but two, while for two farthings you could get five.

Verse 7

Fear not therefore - Want of faith in the providence and goodness of God is the source of all human inquietudes and fears. He has undertaken to save and defend those to the uttermost who trust in him. His wisdom cannot be surprised, his power cannot be forced, his love cannot forget itself. Man distrusts God, and fears that he is forgotten by him, because he judges of God by himself; and he knows that he is apt to forget his Maker, and be unfaithful to him. See on ^[830] (note).

Verse 8

Shall confess - See on ^[831], ^[832] (note).

Verse 10

Him that blasphemeth - See the sin against the Holy Ghost explained, ^[833] (note).

Verse 11

Unto magistrates and powers - See ^[834].
Take ye no thought - See ^[835]; ^[836].

Verse 13

Speak to my brother, that he divide - Among the Jews, the children had the inheritance of their fathers divided among them; the eldest had a double portion, but all the rest had equal parts. It is likely the person complained of in the text was the elder brother; and he wished to keep the whole to himself - a case which is far from being uncommon. The spirit of covetousness cancels all bonds and obligations, makes wrong right, and cares nothing for father or brother.

Verse 14

A judge - Without some judgment given in the case, no division could be made; therefore Jesus added the word judge. Pearce. A minister of Christ ought not to concern himself with secular affairs, any farther than charity and the order of discipline require it. Our Lord could have decided this difference in a moment; but the example of a perfect disengagement from worldly things was more necessary for the ministers of his Church than that of a charity applying itself to temporal concerns. He who preaches salvation to all should never make himself a party man; otherwise he loses the confidence, and consequently the opportunity of doing good to the party against whom he decides. Better to leave all these things to the civil magistrate, unless where a lawsuit may be prevented, and the matter decided to the satisfaction or acquiescence of both parties.

Verse 15

Beware of covetousness - Or rather, Beware of all inordinate desires. I add πασης, all, on the authority of ABDKLM-Q, twenty-three others, both the Syriac, all the Persic, all the Arabic, Coptic, Ethiopic, Armenian, Vulgate, all the Itala, and several of the primitive fathers.
Inordinate desires. Πλεονεξιας, from πλειον, more, and εχειν, to have; the desire to have more and more, let a person possess whatever he may. Such a disposition of mind is never satisfied; for, as soon as one object is gained, the heart goes out after another.
Consisteth not in the abundance - That is, dependeth not on the abundance. It is not superfluities that support man's life, but necessaries. What is necessary, God gives liberally; what is superfluous, he has not promised. Nor can a man's life be preserved by the abundance of his possessions: to prove this he spoke the following parable.

Verse 16

The ground of a certain rich man, etc. - He had generally what is called good luck in his farm, and this was a remarkably plentiful year.

Verse 17

He thought within himself - Began to be puzzled in consequence of the increase of his goods. Riches, though ever so well acquired, produce nothing but vexation and embarrassment.

Verse 18

I will pull down, etc. - The rich are full of designs concerning this life, but in general take no thought about eternity till the time that their goods and their lives are both taken away.

Verse 19

Soul, thou hast much goods - Great possessions are generally accompanied with pride, idleness, and luxury; and these are the greatest enemies to salvation. Moderate poverty, as one justly observes, is a great talent in order to salvation; but it is one which nobody desires.
Take thine ease, eat, drink, and be merry - This was exactly the creed of the ancient Atheists and Epicureans. Ede, bibe, lude; post mortem nulla voluptas. What a wretched portion for an immortal spirit! and yet those who know not God have no other, and many of them not even this.

Verse 20

Thou fool! - To imagine that a man's comfort and peace can depend upon temporal things; or to suppose that these can satisfy the wishes of an immortal spirit!
This night - How awful was this saying! He had just made the necessary arrangements for the gratification of his sensual appetites; and, in the very night in which he had finally settled all his plans, his soul was called into the eternal world! What a dreadful awakening of a soul, long asleep in sin! He is now hurried into the presence of his Maker; none of his worldly goods can accompany him, and he has not a particle of heavenly treasure! There is a passage much like this in the book of Ecclesiasticus, 11:18, 19. There is that waxeth rich by his wariness and pinching, and this is the portion of his reward: Whereas he saith, I have found rest, and now will eat continually of my goods; and yet he knoweth not what time shall come upon him; and that he must leave those things to others, and die. We may easily see whence the above is borrowed.

Verse 21

So is he - That is, thus will it be. This is not an individual case; all who make this life their portion, and who are destitute of the peace and salvation of God, shall, sooner or later, be surprised in the same way.
Layeth up treasure for himself - This is the essential characteristic of a covetous man: he desires riches; he gets them; he lays them up, not for the necessary uses to which they might be devoted, but for himself; to please himself, and to gratify his avaricious soul. Such a person is commonly called a miser, i.e. literally, a wretched, miserable man.

Verse 22

Take no thought - Be not anxiously careful. See on ^[837] (note).

Verse 25

To his stature one cubit? - See on ^[838] (note).

Verse 28

Into the oven - See the note on ^[839].

Verse 29

Neither be ye of doubtful mind - Or, in anxious suspense, μη μετεωριζεσθε. Raphelius gives several examples to prove that the meaning of the word is, to have the mind agitated with useless thoughts, and vain imaginations concerning food, raiment, and riches, accompanied with perpetual uncertainty.

Verse 30

The nations of the world seek after - Or, earnestly seek, επιζητει from επι above, over, and ζητεω, I seek; to seek one thing after another, to be continually and eagerly coveting. This is the employment of the nations of this world, utterly regardless of God and eternity! It is the essence of heathenism to live only for this life; and it is the property of Christianity to lead men to live here in reference to another and better world. Reader! how art thou living?
Dr. Lightfoot observes on this place, that κοσμος, the world, and αιων, world or age, have a meaning in the sacred writings which they have not in profane authors. Αιων has relation to the Jewish ages, and κοσμος to the ages that are not Jewish: hence, by συντελεια του αιωνος, ^[840], is meant the end of the Jewish age or world: and προ χρονων αιωνιων, ^[841], means before the Jewish world began; and hence it is that the term world is very often, in the New Testament, to be understood only of the Gentiles.

Verse 32

Fear not, little flock - Or, very little flock, το μικρον ποιμνιον. This is what some term a double diminutive, and, literally translated, is, little little flock. Though this refers solely to the apostles and first believers, of whom it was literally true, yet we may say that the number of genuine believers has been, and is still, small, in comparison of heathens and false Christians.
It is your Father's good pleasure - Ευδοκησεν, It hath pleased, etc., though this tense joined with an infinitive has often the force of the present. Our Lord intimated, God has already given you that kingdom which consists in righteousness, peace, and joy in the Holy Ghost, and has undertaken to protect and save you to the uttermost; therefore, fear not; the smallness of your number cannot hurt you, for omnipotence itself has undertaken your cause.

Verse 33

Sell that ye have - Dispose of your goods. Be not like the foolish man already mentioned, who laid up the produce of his fields, without permitting the poor to partake of God's bounty: turn the fruits of your fields (which are beyond what you need for your own support) into money, and give it in alms; and the treasure thus laid out, shall be as laid up for yourselves and families in heaven. This purse shall not grow old, and this treasure shill not decay. Ye shall by and by find both the place where you laid up the treasure, and the treasure itself in the place; for he who hath pity on the poor lendeth unto the Lord; and he may rest assured, that whatever, for Christ's sake, he thus lays out, it will be paid him again.

Verse 34

Where your treasure is - Men fix their hearts on their treasures, and often resort to the place where they have deposited them, to see that all is safe and secure. Let God be the treasure of your soul, and let your heart go frequently to the place where his honor dwelleth. There is a curious parallel passage to this in Plautus, quoted by Bishop Pearce on ^[842]. Nam ego sum hic; animus domi est, sc. cum argento meo. "I am here; but my heart is at home, i.e. with my money."

Verse 35

Let your loins - Be active, diligent, determined ready; let all hinderances be removed out of the way; and let the candle of the Lord be always found burning brightly in your hand. See on ^[843] (note).

Verse 36

That wait for their lord - See the notes on ^[844] (note), etc.
The wedding - How the Jewish weddings were celebrated, see in the notes on ^[845] (note); ^[846] (note).

Verse 37

He shall gird himself - Alluding to the long garments which were worn in the eastern countries; and which, in travelling and serving, were tucked up in their belts. That those among the Romans who waited on the company at table were girded, and had their clothes tucked up, appears from what Horace says, Sat. b. vi. l. 107: Veluti Succinctus cursitat Hospes, He runs about like a girded waiter. The host himself often performed this office. And ibid. viii. 10: Puer alle cinctus: and that the same custom prevailed among the Jews appears from ^[847], ^[848], and ^[849]. From this verse we may gather likewise, that it was the custom of those days, as it was, not long since, among us, for the bridegroom, at the wedding supper, to wait as a servant upon the company. See Bishop Pearce.

Verse 38

If he shall come in the second watch - See the note on ^[850].

Verse 40

Be ye therefore ready also - It is pretty evident that what is related here, from ^[851] to ^[852], was spoken by our Lord at another time. See ^[853] (note), etc., and the notes there.

Verse 42

Faithful and wise steward - See on ^[854] (note); where the several parts of the steward's office are mentioned and explained. Those appear to have been stewards among the Jews, whose business it was to provide all the members of a family, not only with food, but with raiment.

Verse 45

Begin to beat, etc. - See the different parts of this bad minister's conduct pointed out on ^[855], ^[856] (note).

Verse 46

With the unbelievers - Or, rather, the unfaithful; των σπιϚων. Persons who had the light and knowledge of God's word, but made an improper use of the privileges they received. The persons mentioned here differ widely from unbelievers or infidels, viz. those who were in a state of heathenism, because they had not the revelation of the Most High: the latter knew not the will of God, ^[857], and, though they acted against it, did not do it in obstinacy; the former knew that will, and daringly opposed it. They were unfaithful, and therefore heavily punished.

Verse 47

Shall be beaten with many stripes - Criminals among the Jews could not be beaten with more than forty stripes; and as this was the sum of the severity to which a whipping could extend, it may be all that our Lord here means. But, in some cases, a man was adjudged to receive fourscore stripes! How could this be, when the law had decreed only forty? Answer: By doubling the crime. He received forty for each crime; if he were guilty of two offenses, he might receive fourscore. See Lightfoot.

Verse 48

Shall be beaten with few - For petty offenses the Jews in many cases inflicted so few as four, five, and six stripes. See examples in Lightfoot.
From this and the preceding verse we find that it is a crime to be ignorant of God's will; because to every one God has given less or more of the means of instruction. Those who have had much light, or the opportunity of receiving much, and have not improved it to their own salvation, and the good of others, shall have punishment proportioned to the light they have abused. On the other hand, those who have had little light, and few means of improvement, shall have few stripes, shall be punished only for the abuse of the knowledge they possessed. See at the end of the chapter.

Verse 49

I am come to send fire - See this subject largely explained on ^[858] (note), etc. From the connection in which these words stand, both in this place and in Matthew, it appears as if our Lord intended by the word fire, not only the consuming influence of the Roman sword, but also the influence of his own Spirit in the destruction of sin. In both these senses this fire was already kindled: as yet, however, it appeared but as a spark, but was soon to break out into an all-consuming flame.

Verse 50

But I have a baptism - The fire, though already kindled, cannot burn up till after the Jews have put me to death: then the Roman sword shall come, and the Spirit of judgment, burning, and purification shall be poured out.

Verse 51

To give peace - See ^[859].

Verse 52

Five in one house divided - See on ^[860], ^[861] (note).

Verse 54

A cloud rise - See on ^[862], ^[863] (note).

Verse 56

This time? - Can ye not discover from the writings of the prophets, and from the events which now take place, that this is the time of the Messiah, and that I am the very person foretold by them?

Verse 57

And why - judge ye - Even without the express declarations of the prophets, ye might, from what ye see and hear yourselves, discern that God has now visited his people in such a manner as he never did before.

Verse 58

When thou goest with thine adversary - This and the next verse are a part of our Lord's sermon upon the mount. See them explained ^[864], ^[865] (note). St. Luke is very particular in collecting and relating every word and action of our blessed Lord, but seldom gives them in the order of time in which they were spoken or done. See the Preface to this Gospel.
Give diligence - Δος εργασιαν, Give labor, do every thing in thy power to get free before a suit commences.
The officer - Πρακτωρ properly signifies such an officer as was appointed to levy the fines imposed by the law for a violation of any of its precepts. See Kypke.

Verse 59

Till thou hast paid the very last mite - And when can this be, if we understand the text spiritually? Can weeping, wailing, and gnashing of teeth, pay to Divine justice the debt a sinner has contracted? This is impossible: let him who readeth understand.
The subject of the 47th and 48th verses has been greatly misunderstood, and has been used in a very dangerous manner. Many have thought that their ignorance of Divine things would be a sufficient excuse for their crimes; and, that they might have but few stripes, they voluntarily continued in ignorance. But such persons should know that God will judge them for the knowledge they might have received, but refused to acquire. No criminal is excused because he has been ignorant of the laws of his country, and so transgressed them, when it can be proved that those very laws have been published throughout the land. Much knowledge is a dangerous thing if it be not improved; as this will greatly aggravate the condemnation of its possessor. Nor will it avail a person, in the land of light and information, to be ignorant, as he shall be judged for what he might have known; and, perhaps, in this case, the punishment of this voluntarily ignorant man will be even greater than that of the more enlightened; because his crimes are aggravated by this consideration, that he refused to have the light, that he might neither be obliged to walk in the light, nor account for the possession of it. So we find that the plea of ignorance is a mere refuge of lies, and none can plead it who has the book of God within his reach, and lives in a country blessed with the preaching of the Gospel of Jesus Christ.

Chapter 13

Introduction

Christ preaches the necessity of repentance, from the punishment of the Galileans massacred by Pilate, ^[866]. And by the death of those on whom the tower in Siloam fell, ^[867], ^[868]. The parable of the barren fig tree, vv. 6-29. Christ cures a woman who had been afflicted eighteen years, ^[869]. The ruler of the synagogue is incensed and is reproved by our Lord, ^[870]. The parable of the mustard seed, ^[871], ^[872]; of the leaven, ^[873]. He journeys towards Jerusalem, and preaches, ^[874]. The question, Are there few saved? and our Lords answer, with the discourse thereon, ^[875]. He is informed that Herod purposes to kill him, ^[876], ^[877]. Predicts his own death at Jerusalem, and denounces judgments on that impenitent city, ^[878].

Verse 1

At that season - At what time this happened is not easy to determine; but it appears that it was now a piece of news which was told to Christ and his disciples for the first time.
Whose blood Pilate had mingled - This piece of history is not recorded (as far as I can find) by Josephus: however, he states that the Galileans were the most seditious people in the land: they belonged properly to Herod's jurisdiction; but, as they kept the great feasts at Jerusalem, they probably, by their tumultuous behavior at some one of them, gave Pilate, who was a mortal enemy to Herod, a pretext to fall upon and slay many of them; and thus, perhaps, sacrifice the people to the resentment he had against the prince. Archelaus is represented by Josephus as sending his soldiers into the temple, and slaying 3000 men while they were employed in offering sacrifices. Josephus, War, b. ii. c. 1, s. 3, and ii. c. 5. Some suppose that this refers to the followers of Judas Gaulonites, (see ^[879]), who would not acknowledge the Roman government, a number of whom Pilate surrounded and slew, while they were sacrificing in the temple. See Josephus, Antiq. lib. 18: but this is not very certain.

Verse 4

The tower in Siloam - This tower was probably built over one of the porticoes near the pool, which is mentioned ^[880]. See also ^[881].
Debtors, οφειλεται, a Jewish phrase for sinners. Persons professing to be under the law are bound by the law to be obedient to all its precepts; those who obey not are reckoned debtors to the law, or rather to that Divine justice from which the law came. A different word is used when speaking of the Galileans: they are termed ἁμαρτωλοι, as this word is often used to signify heathens; see the notes on ^[882]; it is probably used here in nearly a similar sense. "Do ye who live in Jerusalem, and who consider your selves peculiarly attached to the law, and under the strongest obligations to obey it - do ye think that those Galileans were more heathenish than the rest of the Galileans, because they suffered such things? No. It was not on this account that they perished: both these cases exhibit a specimen of the manner in which ye shall all perish, if ye do not speedily repent, and turn to God."

Verse 5

Ye shall all likewise perish - Ὡσαυτως, ὁμοιως, In a like way, in the same manner. This prediction of our Lord was literally fulfilled. When the city was taken by the Romans, multitudes of the priests, etc., who were going on with their sacrifices, were slain, and their blood mingled with the blood of their victims; and multitudes were buried under the ruins of the walls, houses, and temple. See Josephus, War, b. vi. ch. iv., v., vi.; and see the notes on Matthew 24 (note).
It is very wrong to suppose that those who suffer by the sword, or by natural accidents, are the most culpable before God. An adequate punishment for sin cannot be inflicted in this world: what God does here, in this way, is in general: 1st, through mercy, to alarm others; 2, to show his hatred to sin; 3, to preserve in men's minds a proper sense of his providence and justice; and 4, to give sinners, in one or two particular instances, a general specimen of the punishment that awaits all the perseveringly impenitent.

Verse 6

A certain man - Many meanings are given to this parable, and divines may abound in them; the sense which our Lord designed to convey by it appears to be the following: -
1. A person, τις, God Almighty.
2. Had a fig tree, the Jewish Church.
3. Planted in his vineyard - established in the land of Judea.
4. He came seeking fruit - he required that the Jewish people should walk in righteousness, in proportion to the spiritual culture he bestowed on them.
5. The vine-dresser - the Lord Jesus, for God hath committed all judgment to the Son, ^[883].
6. Cut it down - let the Roman sword be unsheathed against it.
7. Let it alone - Christ is represented as intercessor for sinners, for whose sake the day of their probation is often lengthened; during which time he is constantly employed in doing every thing that has a tendency to promote their salvation.
8. Thou shalt cut it down - a time will come, that those who have not turned at God's invitations and reproofs shall be cut off, and numbered with the transgressors.

Verse 7

Behold these three years - From this circumstance in the parable, it may be reasonably concluded that Jesus had been, at the time of saying this, exercising his ministry for three years past; and, from what is said in ^[884], of letting it alone this year also, it may be concluded likewise that this parable was spoken about a year before Christ's crucifixion; and, if both these conclusions are reasonable, we may thence infer that this parable was not spoken at the time which appears to be assigned to it, and that the whole time of Christ's public ministry was about four years. See Bishop Pearce. But it has already been remarked that St. Luke never studies chronological arrangement. See the Preface to this Gospel.
Why cumbereth it the ground? - Or, in other words, Why should the ground be also useless? The tree itself brings forth no fruit; let it be cut down that a more profitable one may be planted in its place. Cut it down. The Codex Bezae has added here, φερε την αξινην, Bring the axe and cut it down. If this reading be genuine, it is doubtless an allusion to ^[885] (note): Now the axe lieth at the root of the trees. If the writer has added it on his own authority, he probably referred to the place above mentioned. See the note on the above text.
There is something very like this in the Γεωπονικα, or De Re Rustica of the ancient Greek writers on agriculture. I refer to cap. 83 of lib. x., p. 773; edit. Niclas, entitled, Δενδρον ακαρπον καρποφορειν, How to make a barren tree fruitful. Having girded yourself, and tied up your garments, take a bipen or axe, and with an angry mind approach the tree as if about to cut it down. Then let some person come forward and deprecate the cutting down of the tree, making himself responsible for its future fertility. Then, seem to be appeased, and so spare the tree, and afterwards it will yield fruit in abundance. "Bean straw (manure of that material), scattered about the roots of the tree, will make it fruitful." That a similar superstition prevailed among the Asiatics, Michaelis proves from the Cosmographer Ibn Alvardi, who prescribes the following as the mode to render a sterile palm tree fruitful: "The owner, armed with an axe, having an attendant with him, approaches the tree, and says, I must cut this tree down, because it is unfruitful. Let it alone, I beseech thee, says the other, and this year it will bring forth fruit. The owner immediately strikes it thrice with the back of his axe; but the other preventing him says, I beseech thee to spare it, and I will be answerable for its fertility. Then the tree becomes abundantly fruitful." Does not our Lord refer to such a custom?

Verse 11

A woman which had a spirit of infirmity - Relative to this subject three things may be considered: -
I. The woman's infirmity.
II. Her cure. And
III. The conduct of the ruler of the synagogue on the occasion.
I. The woman's infirmity.
1. What was its origin? Sin. Had this never entered into the world, there had not been either pain, distortion, or death.
2. Who was the agent in it? Satan; ^[886]. God has often permitted demons to act on and in the bodies of men and women; and it is not improbable that the principal part of unaccountable and inexplicable disorders still come from the same source.
3. What was the nature of this infirmity? She was bowed together, bent down to the earth, a situation equally painful and humiliating; the violence of which she could not support, and the shame of which she could not conceal.
4. What was the duration of this infirmity? Eighteen years. A long time to be under the constant and peculiar influence of the devil.
What was the effect of this infirmity? The woman was so bowed together that she could in no case stand straight, or look toward heaven.
II. The woman's cure.
1. Jesus saw her, ^[887]. Notwithstanding her infirmity was great, painful, and shameful, she took care to attend the synagogue. While she hoped for help from God, she saw it was her duty to wait in the appointed way, in order to receive it. Jesus saw her distress, and the desire she had both to worship her Maker and to get her health restored, and his eye affected his heart.
2. He called her to him. Her heart and her distress spoke loudly, though her lips were silent; and, as she was thus calling for help, Jesus calls her to himself that she may receive help.
3. Jesus laid his hands on her. The hand of his holiness terrifies, and the hand of his power expels, the demon. Ordinances, however excellent, will be of no avail to a sinner, unless he apprehend Christ in them.
4. Immediately she was made straight, ^[888]. This cure was -
1. A speedy one - it was done in an instant.
2. It was a perfect one - she was made completely whole.
3. It was a public one - there were many to attest and render it credible.
4. It was a stable and permanent one - she was loosed, for ever loosed from her infirmity.
5. Her soul partook of the good done to her body - she glorified God. As she knew before that it was Satan who had bound her, she knew also that it was God only that could loose her; and now, feeling that she is loosed, she gives God that honor which is due to his name.
III. The conduct of the ruler of the synagogue on the occasion.
1. He answered with indignation, ^[889]. It would seem as if the demon who had left the woman's body had got into his heart. It is not an infrequent case to find a person filled with rage and madness, while beholding the effects of Christ's power upon others. Perhaps, like this ruler, he pretends zeal and concern for the honor of religion: "These preachings, prayer meetings, convictions, conversions, etc., are not carried on in his way, and therefore they cannot be of God." Let such take care, lest, while denying the operation of God's hand, they be given up to demonic influence.
2. He endeavors to prevent others from receiving the kind help of the blessed Jesus - He said unto the people, etc., ^[890]. Men of this character who have extensive influence over the poor, etc., do immense harm: they often hinder them from hearing that word which is able to save their souls. But for this also they must stand before the judgment seat of Christ. Reader, hast thou ever acted in this way?
3. Jesus retorts his condemnation with peculiar force; ^[891], ^[892]. Thou hypocrite to pretend zeal for God's glory, when it is only the workings of thy malicious, unfeeling, and uncharitable heart. Wouldst thou not even take thy ass to water upon the Sabbath day? And wouldst thou deprive a daughter of Abraham (one of thy own nation and religion) of the mercy and goodness of God upon the Sabbath? Was not the Sabbath instituted for the benefit of man?
4. His adversaries were ashamed, ^[893]. The mask of their hypocrisy, the only covering they had, is taken away; and now they are exposed to the just censure of that multitude whom they deceived, and from whom they expected continual applause.
5. His indignation and uncharitable censure, not only turn to his own confusion, but are made the instruments of the edification of the multitude - they rejoiced at all the glorious things which he did. Thus, O Lord! the wrath of man shall praise thee, and the remainder thereof thou shalt restrain.
A preacher will know how to apply this subject to general edification.

Verse 18

The kingdom - is like a grain of mustard seed - See on ^[894] (note).

Verse 21

Like leaven - See this explained, ^[895] (note).

Verse 22

Journeying toward Jerusalem - Luke represents all that is said, from ^[896], as having been done and spoken while Christ was on his last journey to Jerusalem. See the notes on ^[897], and ^[898] (note), and see the Preface.

Verse 23

Are there few that be saved? - A question either of impertinence or curiosity, the answer to which can profit no man. The grand question is, Can I be saved? Yes. How? Strive earnestly to enter in through the strait gate - αγωνιζεσθε, agonize - exert every power of body and soul - let your salvation be the grand business of your whole life.

Verse 24

Many - will seek - They seek - wish and desire; but they do not strive; therefore, because they will not agonize - will not be in earnest, they shall not get in. See this subject more particularly explained on ^[899], ^[900] (note).

Verse 25

And hath shut to the door - See the notes on ^[901] (note), and 25:10-41.

Verse 28

Abraham, and Isaac, etc. - See on ^[902] (note), where the figures and allusions made use of here are particularly explained.

Verse 29

They shall come - That is, the Gentiles, in every part of the world, shall receive the Gospel of the grace of God, when the Jews shall have rejected it.

Verse 30

There are last which shall be first - See on ^[903] (note).

Verse 31

Depart hence, etc. - It is probable that the place from which Christ was desired to depart was Galilee or Perea; for beyond this Herod had no jurisdiction. It can scarcely mean Jerusalem, though it appears from ^[904], that Herod Antipas was there at the time of our Lord's crucifixion.
Herod will kill thee - Lactantius says that this Herod was the person who chiefly instigated the Jewish rulers to put our Lord to death: Tum Pontius, et illorum clamoribus, et Herodis tetrarchae instigatione, metuentis ne regno pelleretur, victus est: - fearing lest himself should be expelled from the kingdom, if Christ should be permitted to set up his. See Lact. Inst. Div. lib. iv. c. xviii., and Bishop Pearce on ^[905].

Verse 32

Tell that fox - Herod was a very vicious prince, and lived in public incest with his sister-in-law, ^[906] : if our Lord meant him here, it is hard to say why the character of fox, which implies cunning, design, and artifice, to hide evil intentions, should be attributed to him, who never seemed studious to conceal his vices. But we may suppose that Christ, who knew his heart, saw that he covered his desire for the destruction of our Lord, under the pretense of zeal for the law and welfare of the Jewish people. A fox among the Jews appears to have been the emblem of a wicked ruler, who united cunning with cruelty, and was always plotting how he might aggrandize himself by spoiling the people. See a quotation in Schoettgen.
The following observation from the judicious Bishop Pearce deserves attention. "It is not certain," says he, "that Jesus meant Herod here; he might only have intended to call that man so, from whom the advice of departing came, (whether from the speaker himself, or the person who sent him), for it is probable, that the advice was given craftily, and with design to frighten Jesus, and, make him go from that place."
To-day and to-morrow - I am to work miracles for two days more, and on the third day I shall be put to death. But it is probable that this phrase only means, that he had but a short time to live, without specifying its duration.
Perfected - Or finished, τελειουμαι. I shall then have accomplished the purpose for which I came into the world, leaving nothing undone which the counsel of God designed me to complete. Hence, in reference to our Lord, the word implies his dying; as the plan of human redemption was not finished, till he bowed his head and gave up the ghost on the cross: see ^[907], where the same word is used. It is used also in reference to Christ's death, ^[908]; ^[909]; see also ^[910], and ^[911]. The word finish, etc., is used in the same sense both by the Greeks and Latins. See Kypke.

Verse 33

I must walk, etc. - I must continue to work miracles and teach for a short time yet, and then I shall die in Jerusalem: therefore I cannot depart, according to the advice given me, (^[912]), nor can a hair of my head fall to the ground till my work be all done.
To-day and to-morrow, etc. - Kypke contends that the proper translation of the original is, I must walk to-day and to-morrow In The Neighboring Coasts: and that εχομενη is often understood in this way: see ^[913], and his notes there. That Christ was now in the jurisdiction of Herod, as he supposes, is evident from ^[914]; that he was on his last journey to Jerusalem, ^[915]; that he had just passed through Samaria, ^[916], ^[917]; that as Samaria and Judea were under the Roman procurator, and Perea was subject to Herod Antipas, therefore he concludes that Christ was at this time in Perea; which agrees with ^[918], and ^[919], and ^[920]. He thinks, if the words be not understood in this way, they are contrary to ^[921], which says that on it Christ is to die, while this says he is to live and act.
Perish out of Jerusalem - A man who professes to be a prophet can be tried on that ground only by the grand Sanhedrin, which always resides at Jerusalem; and as the Jews are about to put me to death, under the pretense of my being a false prophet, therefore my sentence must come from this city, and my death take place in it.

Verse 34

O Jerusalem, Jerusalem - See the note on ^[922] (note), where the metaphor of the hen is illustrated from the Greek Anthology.

Verse 35

Your house - Ὁ οικος, the temple - called here your house, not my house - I acknowledge it no longer; I have abandoned it, and will dwell in it no more for ever. So he said, ^[923], when he delivered the temple into the hands of the Chaldeans - the house of Your sanctuary. A similar form of speech is found, ^[924], where the Lord said to Moses, Thy people, etc., to intimate that he acknowledged them no longer for his followers. See the notes on ^[925], ^[926]. But some think that our Lord means, not the temple, but the whole commonwealth of the Jews.
The principal subjects it this chapter may be found considered at large, on the parallel places in Matthew and Mark, to which the reader is referred. As to the account of the woman with the spirit of infirmity, which is not mentioned by any other of the evangelists, see it largely illustrated in the notes on ^[927] (note), etc.

Chapter 14

Introduction

Christ heals a man ill of the dropsy, on a Sabbath day, ^[928]. He inculcates humility by a parable, ^[929]. The poor to be fed, and not the rich, ^[930]. The parable of the great supper, ^[931]. How men must become disciples of Christ, ^[932]. The parable of the prudent builder, who estimates the cost before he commences his work, ^[933]. And of the provident king, ^[934], ^[935]. The use of these parables, ^[936]. The utility of salt while in its strength and perfection; and its total uselessness when it has lost its savor; ^[937], ^[938].

Verse 1

Chief Pharisees - Or, one of the rulers of the Pharisees. A man who was of the sect of the Pharisees, and one of the rulers of the people.
To eat bread on the Sabbath day - But why is it that there should be an invitation or dinner given on the Sabbath day? Answer: The Jews purchased and prepared the best viands they could procure for the Sabbath day, in order to do it honor. See several proofs in Lightfoot. As the Sabbath is intended for the benefit both of the body and soul of man, it should not be a day of austerity or fasting, especially among the laboring poor. The most wholesome and nutritive food should be then procured if possible; that both body and soul may feel the influence of this Divine appointment, and give God the glory of his grace. On this blessed day, let every man eat his bread with gladness and singleness of heart, praising God. In doing this, surely there is no reason that a man should feed himself without fear. If the Sabbath be a festival, let it be observed unto the Lord; and let no unnecessary acts be done; and avoid that bane of religious solemnity, giving and receiving visits on the Lord's day.
They watched him - Or, were maliciously watching, παρατηρουμενοι - from παρα, intens. or denoting ill, and τηρεω, to observe, watch. Raphelius, on ^[939], has proved from a variety of authorities that this is a frequent meaning of the word: - clam et insidiose observare, quid alter agat - to observe privately and insidiously what another does. The context plainly proves that this is the sense in which it is to be taken here. The conduct of this Pharisee was most execrable. Professing friendship and affection, he invited our blessed Lord to his table, merely that he might have a more favorable opportunity of watching his conduct, that he might accuse him, and take away his life. In eating and drinking, people feel generally less restraint than at other times, and are apt to converse more freely. The man who can take such an advantage over one of his own guests must have a baseness of soul, and a fellness of malice, of which, we would have thought, for the honor of human nature, that devils alone were capable. Among the Turks, if a man only taste salt with another, he holds himself bound, in the most solemn manner, never to do that person any injury. I shall make no apology for inserting the following anecdote.
A public robber in Persia, known by the name of Yacoub, ibn Leits Saffer, broke open the treasury of Dirhem, the governor of Sistan. Notwithstanding the obscurity of the place, he observed, in walking forward, something that sparkled a little: supposing it to be some precious stones, he put his hand on the place, and taking up something, touched it with his tongue, and found it to be salt. He immediately left the treasury, without taking the smallest article with him! The governor finding in the morning that the treasury had been broken open, and that nothing was carried off, ordered it to be published, that "Whoever the robber was who had broke open the treasury, if he declared himself, he should be freely pardoned, and that he should not only receive no injury, but should be received into the good graces of the governor." Confiding in the promise of Dirhem, Yacoub appeared. The governor asked; How it came to pass that, after having broken open the treasury, he took nothing away? Yacoub related the affair as it happened, and added, "I believed that I was become your Friend in eating of your Salt, and that the Laws of that friendship would not permit me to touch any thing that appertained to you." D'Herbelot. Bib. Orient. p. 415. How base must that man be, who professes Christianity, and yet makes his own table a snare for his friend!

Verse 2

The dropsy - Ὑδρωπικος, dropsical; from ὑδωρ, water, and ωψ, the countenance, because in this disorder the face of the patient is often very much bloated. Probably the insidious Pharisee had brought this dropsical man to the place, not doubting that our Lord's eye would affect his heart, and that he would instantly cure him; and then he could most plausibly accuse him for a breach of the Sabbath. If this were the case, and it is likely, how deep must have been the perfidy and malice of the Pharisee!

Verse 4

They held their peace - They could not answer the question but in the affirmative; and as they were determined to accuse him if he did heal the man, they could not give an answer but such as would condemn themselves, and therefore they were silent.

Verse 5

An ass or an ox - See on ^[940] (note).

Verse 7

They chose out the chief rooms - When custom and law have regulated and settled places in public assemblies, a man who is obliged to attend may take the place which belongs to him, without injury to himself or to others: when nothing of this nature is settled, the law of humility, and the love of order, are the only judges of what is proper. To take the highest place when it is not our due is public vanity: obstinately to refuse it when offered is another instance of the same vice; though private and concealed. Humility takes as much care to avoid the ostentation of an affected refusal, as the open seeking of a superior place. See Quesnel. In this parable our Lord only repeats advices which the rabbins had given to their pupils, but were too proud to conform to themselves. Rabbi Akiba said, Go two or three seats lower than the place that belongs to thee, and sit there till they say unto thee, Go up higher; but do not take the uppermost seat, lest they say unto thee, Come down: for it is better that they should say unto thee, Go up, go up; than that they should say, Come down, come down. See Schoettgen.

Verse 11

For whosoever exalteth himself, etc. - This is the unchangeable conduct of God: he is ever abasing the proud, and giving grace, honor, and glory to the humble.

Verse 12

Call not thy friends, etc. - Our Lord certainly does not mean that a man should not entertain at particular times, his friends, etc.; but what he inculcates here is charity to the poor; and what he condemns is those entertainments which are given to the rich, either to flatter them, or to procure a similar return; because the money that is thus criminally laid out properly belongs to the poor.

Verse 14

For they cannot recompense thee - Because you have done it for God's sake only, and they cannot make you a recompense, therefore God will consider himself your debtor, and will recompense you in the resurrection of the righteous. There are many very excellent sayings among the rabbins on the excellence of charity. They produce both Job and Abraham as examples of a very merciful disposition. "Job, say they, had an open door on each of the four quarters of his house, that the poor, from whatever direction they might come, might find the door of hospitality open to receive them. But Abraham was more charitable than Job, for he traveled over the whole land in order to find out the poor, that he might conduct them to his house."

Verse 15

That shall eat bread in the kingdom of God - This is spoken in conformity to the general expectation of the Jews, who imagined that the kingdom of the Messiah should be wholly of a secular nature. Instead of αρτον, bread, EKMS-V, more than one hundred others, with some versions and fathers, read αριϚον, a dinner. This is probably the best reading, as it is likely it was a dinner at which they now sat; and it would be natural for the person to say, Happy is he who shall dine in the kingdom of God. It does not appear that there was any but this person present, who was capable of relishing the conversation of our Lord, or entering at all into its spiritual reference.

Verse 16

A certain man made a great supper, etc. - See a similar parable to this, though not spoken on the same occasion, explained, ^[941] (note).

Verse 17

Sent his servant - Messengers are sent to invite the guests to a Hindoo feast; when not only relations, but all persons of the same division of caste in the neighborhood, are invited. A refusal to attend is considered as a great affront.

Verse 22

And yet there is room - On some occasions, so numerous are the guests that there is not room for them to sit in the court of the person who makes the feast, and a larger is therefore borrowed.

Verse 23

Compel them to come in - αναγκασον, Prevail on them by the most earnest entreaties. The word is used by Matthew, ^[942], and by Mark, ^[943]; in both which places, when Christ is said, αναγκαζειν, to constrain his disciples to get into the vessel, nothing but his commanding or persuading them to do it can be reasonably understood. The Latins use cogo, and compello, in exactly the same sense, i.e. to prevail on by prayers, counsels, entreaties, etc. See several examples in Bishop Pearce, and in Kypke. No other kind of constraint is ever recommended in the Gospel of Christ; every other kind of compulsion is antichristian, can only be submitted to by cowards and knaves, and can produce nothing but hypocrites, See at the end of the chapter.

Verse 26

And hate not - Matthew, ^[944], expresses the true meaning of this word, when he says, He who loveth his father and mother More than me. In ^[945], he uses the word hate in the same sense. When we read, ^[946], Jacob have I loved, but Esau have I hated, the meaning is simply, I have loved Jacob - the Israelites, more than Esau - the Edomites; and that this is no arbitrary interpretation of the word hate, but one agreeable to the Hebrew idiom, appears from what is said on ^[947], ^[948], where Leah's being hated is explained by Rachel's being loved more than Leah. See also ^[949]; and Bishop Pearce on this place. See also the notes on ^[950] (note).

Verse 27

Doth not bear his cross - See on ^[951] (note); ^[952] (note).

Verse 28

To build a tower - Probably this means no more than a dwelling house, on the top of which, according to the Asiatic manner, battlements were built, both to take the fresh air on, and to serve for refuge from and defense against an enemy. It was also used for prayer and meditation.
This parable represents the absurdity of those who undertook to be disciples of Christ, without considering what difficulties they were to meet with, and what strength they had to enable them to go through with the undertaking. He that will be a true disciple of Jesus Christ shall require no less than the mighty power of God to support him; as both hell and earth will unite to destroy him.

Verse 33

Whosoever he be of you - This seems to be addressed particularly to those who were then, and who were to be, preachers of his Gospel; and who were to travel over all countries, publishing salvation to a lost world.

Verse 34

Salt is good - See on ^[953] (note), and ^[954] (note).
On the subject referred to this place from ^[955], Compel them to come in, which has been adduced to favor religious persecution, I find the following sensible and just observations in Dr. Dodd's notes. "1st. Persecution for conscience' sake, that is, inflicting penalty upon men merely for their religious principles or worship, is plainly founded on a supposition that one man has a right to judge for another in matters of religion, which is manifestly absurd, and has been fully proved to be so by many excellent writers of our Church. "2nd. Persecution is most evidently inconsistent with that fundamental principle of morality, that we should do to others as we could reasonably wish they should do to us; a rule which carries its own demonstration with it, and was intended to take off that bias of self-love which would divert us from the straight line of equity, and render us partial judges betwixt our neighbors and ourselves. I would ask the advocate of wholesome severities, how he would relish his own arguments if turned upon himself? What if he were to go abroad into the world among Papists, if he be a Protestant; among Mohammedans if he be a Christian? Supposing he were to behave like an honest man, a good neighbor, a peaceable subject, avoiding every injury, and taking all opportunities to serve and oblige those about him; would he think that, merely because he refused to follow his neighbors to their altars or their mosques, he should be seized and imprisoned, his goods confiscated, his person condemned to tortures or death? Undoubtedly he would complain of this as a very great hardship, and soon see the absurdity and injustice of such a treatment when it fell upon him, and when such measure as he would mete to others was measured to him again. "3rd. Persecution is absurd, as being by no means calculated to answer the end which its patrons profess to intend by it; namely, the glory of God, and the salvation of men. Now, if it does any good to men at all, it must be by making them truly religious; but religion is not a mere name or a ceremony. True religion imports an entire change of the heart, and it must be founded in the inward conviction of the mind, or it is impossible it should be, what yet it must be, a reasonable service. Let it only be considered what violence and persecution can do towards producing such an inward conviction. A man might as reasonably expect to bind an immaterial spirit with a cord, or to beat down a wall with an argument, as to convince the understanding by threats and tortures. Persecution is much more likely to make men hypocrites than sincere converts. They may perhaps, if they have not a firm and heroic courage, change their profession while they retain their sentiments; and, supposing them before to be unwarily in the wrong, they may learn to add falsehood and villany to error. How glorious a prize! especially when one considers at what an expense it is gained. But, "4th. Persecution tends to produce much mischief and confusion in the world. It is mischievous to those on whom it falls; and in its consequences so mischievous to others, that one would wonder any wise princes should ever have admitted it into their dominions, or that they should not have immediately banished it thence; for, even where it succeeds so far as to produce a change in men's forms of worship, it generally makes them no more than hypocritical professors of what they do not believe, which must undoubtedly debauch their characters; so that, having been villains in one respect, it is very probable that they will be so in another, and, having brought deceit and falsehood into their religion, that they will easily bring it into their conversation and commerce. This will be the effect of persecution where it is yielded to; and where it is opposed (as it must often be by upright and conscientious men, who have the greater claim upon the protection and favor of government) the mischievous consequences of its fury will be more flagrant and shocking. Nay, perhaps, where there is no true religion, a native sense of honor in a generous mind may stimulate it to endure some hardships for the cause of truth. 'Obstinacy,' as one well observes, 'may rise as the understanding is oppressed, and continue its opposition for a while, merely to avenge the cause of its injured liberty.' "Nay, 5th. The cause of truth itself must, humanly speaking, be not only obstructed, but destroyed, should persecuting principles universally prevail. For, even upon the supposition that in some countries it might tend to promote and establish the purity of the Gospel, yet it must surely be a great impediment to its progress. What wise heathen or Mohammedan prince would ever admit Christian preachers into his dominions, if he knew it was a principle of their religion that as soon as the majority of the people were converted by arguments, the rest, and himself with them, if he continued obstinate, must be proselyted or extirpated by fire and sword? If it be, as the advocates for persecution have generally supposed, a dictate of the law of nature to propagate the true religion by the sword; then certainly a Mohammedan or an idolater, with the same notions, supposing him to have truth on his side, must think himself obliged in conscience to arm his powers for the extirpation of Christianity; and thus a holy war must cover the face of the whole earth, in which nothing but a miracle could render Christians successful against so vast a disproportion in numbers. Now, it seems hard to believe that to be a truth which would naturally lead to the extirpation of truth in the world; or that a Divine religion should carry in its own bowels the principle of its own destruction. "But, 6th. This point is clearly determined by the lip of truth itself; and persecution is so far from being encouraged by the Gospel, that it is most directly contrary to many of its precepts, and indeed to its whole genius. It is condemned by the example of Christ, who went about doing good; who came not to destroy men's lives, but to save them; who waived the exercise of his miraculous power against his enemies, even when they most unjustly and cruelly assaulted him, and never exerted it to the corporal punishment, even of those who had most justly deserved it. And his doctrine also, as well as his example, has taught us to be harmless as doves; to love our enemies; to do good to them that hate us; and pray for them that despitefully use and persecute us."
From all this we may learn that the Church which tolerates, encourages, and practises persecution, under the pretense of concern for the purity of the faith, and zeal for God's glory, is not the Church of Christ; and that no man can be of such a Church without endangering his salvation. Let it ever be the glory of the Protestant Church, and especially of the Church of England, that it discountenances and abhors all persecution on a religious account; and that it has diffused the same benign temper through that State with which it is associated.

Chapter 15

Introduction

Publicans and sinners draw near to hear our Lord, at which the Pharisees are offended, ^[956], ^[957]. Christ vindicates his conduct in receiving them by the parable of the lost sheep, ^[958]. The parable of the lost piece of money, ^[959]; and the affecting parable of the prodigal son, vv. 11-32.

Verse 1

Publicans and sinners - Τελωναι και ἁμαρτωλοι, tax-gatherers and heathens; persons who neither believed in Christ nor in Moses. See the note on ^[960]. Concerning the tax-gatherers, see the note on ^[961].

Verse 2

Receiveth sinners - Προσδεχεται. He receives them cordially, affectionately - takes them to his bosom; for so the word implies. What mercy! Jesus receives sinners in the most loving, affectionate manner, and saves them unto eternal life! Reader, give glory to God for ever!

Verse 4

What man of you - Our Lord spoke this and the following parable to justify his conduct in receiving and conversing with sinners or heathens.
A hundred sheep - Parables similar to this are frequent among the Jewish writers. The whole flock of mankind, both Jews and Gentiles, belongs unto this Divine Shepherd; and it is but reasonable to expect, that the gracious proprietor will look after those who have gone astray, and bring them back to the flock. The lost sheep is an emblem of a heedless, thoughtless sinner: one who follows the corrupt dictates of his own heart, without ever reflecting upon his conduct, or considering what will be the issue of his unholy course of life. No creature strays more easily than a sheep; none is more heedless; and none so incapable of finding its way back to the flock, when once gone astray: it will bleat for the flock, and still run on in an opposite direction to the place where the flock is: this I have often noticed. No creature is more defenceless than a sheep, and more exposed to be devoured by dogs and wild beasts. Even the fowls of the air seek their destruction. I have known ravens often attempt to destroy lambs by picking out their eyes, in which, when they have succeeded, as the creature does not see whither it is going, it soon falls an easy prey to its destroyer. Satan is ever going about as a roaring lion seeking whom he may devour; in order to succeed, he blinds the understanding of sinners, and then finds it an easy matter to tumble them into the pit of perdition. Who but a Pharisee or a devil would find fault with the shepherd who endeavors to rescue his sheep from so much danger and ruin!

Verse 7

Just persons, which need no repentance - Who do not require such a change of mind and purpose as these do - who are not so profligate, and cannot repent of sins they have never committed. Distinctions of this kind frequently occur in the Jewish writings. There are many persons who have been brought up in a sober and regular course of life, attending the ordinances of God, and being true and just in all their dealings; these most materially differ from the heathens mentioned, ^[962], because they believe in God, and attend the means of grace: they differ also essentially from the tax-gatherers mentioned in the same place, because they wrong no man, and are upright in their dealings. Therefore they cannot repent of the sins of a heathen, which they have not practised; nor of the rapine of a tax-gatherer, of which they have never been guilty. As, therefore, these just persons are put in opposition to the tax-gatherers and heathens, we may at once see the scope and design of our Lord's words: these needed no repentance in comparison of the others, as not being guilty of their crimes. And as these belonged, by outward profession at least, to the flock of God, and were sincere and upright according to their light, they are considered as being in no danger of being lost; and at they fear God, and work righteousness according to their light, he will take care to make those farther discoveries to them, of the purity of his nature, the holiness of his law, and the necessity of the atonement, which he sees to be necessary. See the case of Cornelius, ^[963], etc. On this ground, the owner is represented as feeling more joy in consequence of finding one sheep that was lost, there having been almost no hope of its recovery, than he feels at seeing ninety and nine still safe under his care. "Men generally rejoice more over a small unexpected advantage, than over a much greater good to which they have been accustomed." There are some, and their opinion need not be hastily rejected, who imagine that by the ninety and nine just persons, our Lord means the angels - that they are in proportion to men, as ninety-nine are to one, and that the Lord takes more pleasure in the return and salvation of one sinner, than in the uninterrupted obedience of ninety-nine holy angels; and that it was through his superior love to fallen man that he took upon him his nature, and not the nature of angels. I have met with the following weak objection to this: viz. "The text says just persons; now, angels are not persons, therefore angels cannot be meant." This is extremely foolish; there may be the person of an angel, as well as of a man; we allow persons even in the Godhead; besides, the original word, δικαιοις, means simply just ones, and may be, with as much propriety, applied to angels as to men. After all, our Lord may refer to the Essenes, a sect among the Jews, in the time of our Lord, who were strictly and conscientiously moral; living at the utmost distance from both the hypocrisy and pollutions of their countrymen. These, when compared with the great mass of the Jews, needed no repentance. The reader may take his choice of these interpretations, or make a better for himself. I have seen other methods of explaining these words; but they have appeared to me either too absurd or too improbable to merit particular notice.

Verse 8

Ten pieces of silver - Δραχμας δεκα, ten drachmas. I think it always best to retain the names of these ancient coins, and to state their value in English money. Every reader will naturally wish to know by what names such and such coins were called in the countries in which they were current. The Grecian drachma was worth about sevenpence three farthings of our money; being about the same value as the Roman denarius.
The drachma that was lost is also a very expressive emblem of a sinner who is estranged from God, and enslaved to habits of iniquity. The longer a piece of money is lost, the less probability is there of its being again found; as it may not only lose its color, and not be easily observed, but will continue to be more and more covered with dust and dirt: or its value may be vastly lessened by being so trampled on that a part of the substance, together with the image and superscription, may be worn off. So the sinner sinks deeper and deeper into the impurities of sin, loses even his character among men, and gets the image and superscription of his Maker defaced from his heart. He who wishes to find the image of God, which he has lost by sin, must attend to that word which will be a lantern to his steps, and receive that Spirit which is a light to the soul, to convince of sin, righteousness, and judgment. He must sweep the house - put away the evil of his doings; and seek diligently - use every means of grace, and cry incessantly to God, till he restore to him the light of his countenance. Though parables of this kind must not be obliged to go on all fours, as it is termed; yet they afford many useful hints to preachers of the Gospel, by which they may edify their hearers. Only let all such take care not to force meanings on the words of Christ which are contrary to their gravity and majesty.

Verse 12

Give me the portion of goods - It may seem strange that such a demand should be made, and that the parent should have acceded to it, when he knew that it was to minister to his debauches that his profligate son made the demand here specified. But the matter will appear plain, when it is considered, that it has been an immemorial custom in the east for sons to demand and receive their portion of the inheritance during their father's lifetime; and the parent, however aware of the dissipated inclinations of the child, could not legally refuse to comply with the application. It appears indeed that the spirit of this law was to provide for the child in case of ill treatment by the father: yet the demand must first be acceded to, before the matter could be legally inquired into; and then, "if it was found that the father was irreproachable in his character, and had given no just cause for the son to separate from him, in that case, the civil magistrate fined the son in two hundred puns of cowries." See Code of Gentoo laws, pr. disc. p. 56; see also do. chap. 2: sec. 9, p. 81, 82; xxi. sec. 10, p. 301.

Verse 13

Not many days after - He probably hastened his departure for fear of the fine which he must have paid, and the reproach to which he must have been subjected, had the matter come before the civil magistrate. See above.
Riotous living - Ζων ασωτως, in a course of life that led him to spend all: from α not, and σωω I save. And this we are informed, ^[964], was among harlots; the readiest way in the world to exhaust the body, debase the mind, ruin the soul, and destroy the substance.

Verse 14

A mighty famine in that land - As he was of a profligate turn of mind himself, it is likely he sought out a place where riot and excess were the ruling characteristics of the inhabitants; and, as poverty is the sure consequence of prodigality, it is no wonder that famine preyed on the whole country.

Verse 15

To feed swine - The basest and vilest of all employments; and, to a Jew, peculiarly degrading. Shame, contempt, and distress are wedded to sin, and can never be divorced. No character could be meaner in the sight of a Jew than that of a swineherd: and Herodotus informs us, that in Egypt they were not permitted to mingle with civil society, nor to appear in the worship of the gods, nor would the very dregs of the people have any matrimonial connections with them. Herod. lib. ii. cap. 47.

Verse 16

With the husks - Κερατιων. Bochart, I think, has proved that κερατια does not mean husks: to signify which the Greek botanical writers use the word λοβοι; several examples of which he gives from Theophrastus. He shows, also, that the original word means the fruit of the ceratonia or charub tree, which grows plentifully in Syria. This kind of pulse, Columella observes, was made use of to feed swine. See Bochart, Hieroz. lib. ii. cap. lvi. col. 707-10.

Verse 17

When he came to himself - A state of sin is represented in the sacred writings as a course of folly and madness; and repentance is represented as a restoration to sound sense. See this fully explained on ^[965] (note).
I perish with hunger! - Or, I perish Here. Ὡδε, here, is added by BDL, Syriac, all the Arabic and Persic, Coptic, Ethiopic, Gothic, Saxon, Vulgate, all the Itala, and several of the fathers.

Verse 18

Against heaven - Εις τον ουρανον; that is, against God. The Jews often make use of this periphrasis in order to avoid mentioning the name of God, which they have ever treated with the utmost reverence. But some contend that it should be translated, even unto heaven; a Hebraism for, I have sinned exceedingly - beyond all description.

Verse 20

And kissed him - Or, kissed him again and again; the proper import of καταεφιλησεν αυτον. The father thus showed his great tenderness towards him, and his great affection for him.

Verse 21

Make me as one of thy hired servants, is added here by several MSS. and versions; but it is evident this has been added, merely to make his conduct agree with his resolution, ^[966]. But by this a very great beauty is lost: for the design of the inspired penman is to show, not merely the depth of the profligate son's repentance, and the sincerity of his conversion, but to show the great affection of the father, and his readiness to forgive his disobedient son. His tenderness of heart cannot wait till the son has made his confession; his bowels yearn over him, and he cuts short his tale of contrition and self-reproach, by giving him the most plenary assurances of his pardoning love.
Bring forth the best robe - Bring out that chief garment, την στολην την πρωτην, the garment which was laid by, to be used only on birth-days or festival times. Such as that which Rebecca had laid by for Esau, and which she put on Jacob when she made him personate his brother. See the notes on ^[967].
Put a ring on his hand - Giving a ring was in ancient times a mark of honor and dignity. See ^[968]; ^[969]; ^[970]; ^[971]; ^[972].
Shoes on his feet - Formerly those who were captivated had their shoes taken off, ^[973]; and when they were restored to liberty their shoes were restored. See ^[974]. In Bengal, shoes of a superior quality make one of the distinguishing parts of a person's dress. Some of them cost as much as a hundred rupees a pair; 10 or 12. Reference is perhaps made here to some such costly shoes. It is the same among the Chinese: some very costly shoes and boots of that people are now before me.

Verse 23

The fatted calf, and kill it - Θυσατε, Sacrifice it. In ancient times the animals provided for public feasts were first sacrificed to God. The blood of the beast being poured out before God, by way of atonement for sin, the flesh was considered as consecrated, and the guests were considered as feeding on Divine food. This custom is observed among the Asiatics to this day.

Verse 24

Was dead - Lost to all good - given up to all evil. In this figurative sense the word is used by the best Greek writers. See many examples in Kypke.

Verse 25

His elder son - Meaning probably persons of a regular moral life, who needed no repentance in comparison of the prodigal already described.
In the field - Attending the concerns of the farm.
He heard music - Συμφωνιας, a number of sounds mingled together, as in a concert.
Dancing - Χορων. But Le Clerc denies that the word means dancing at all, as it properly means a choir of singers. The symphony mentioned before may mean the musical instruments which accompanied the choirs of singers.

Verse 28

He was angry - This refers to the indignation of the scribes and Pharisees, mentioned ^[975], ^[976]. In every point of view, the anger of the older son was improper and unreasonable. He had already received his part of the inheritance, see ^[977], and his profligate brother had received no more than what was his just dividend. Besides, what the father had acquired since that division he had a right to dispose of as he pleased, even to give it all to one son; nor did the ancient customs of the Asiatic countries permit the other children to claim any share in such property thus disposed of. The following is an institute of the Gentoo law on this subject: (Code, chap. ii. sect. 9, p. 79:) "If a father gives, by his own choice, land, houses, orchards, and the earning of his own industry, to one of his sons, the other sons shall not receive any share of it." Besides, whatever property the father had acquired after the above division, the son or sons, as the prodigal in the text, could have no claim at all on, according to another institute in the above Asiatic laws, see chap. ii. sect. ii. p. 85, but the father might divide it among those who remained with him: therefore is it said in the text, "Son, thou art Always with me, and All that I have is Thine," ^[978].

Verse 29

Never - a kid - It is evident from ^[979], that the father gave him his portion when his profligate brother claimed his; for he divided his whole substance between them. And though he had not claimed it, so as to separate from, and live independently of, his father, yet he might have done so whenever he chose; and therefore his complaining was both undutiful and unjust.

Verse 30

This thy son - This son of Thine - words expressive of supreme contempt: This son - he would not condescend to call him by his name, or to acknowledge him for his brother; and at the same time, bitterly reproaches his amiable father for his affectionate tenderness, and readiness to receive his once undutiful, but now penitent, child!
For Him - I have marked those words in small capitals which should be strongly accented in the pronunciation: this last word shows how supremely he despised his poor unfortunate brother.

Verse 31

All that I have is thine - See on ^[980] (note).

Verse 32

This thy brother - Or, This brother of Thine. To awaken this ill-natured, angry, inhumane man to a proper sense of his duty, both to his parent and brother, this amiable father returns him his own unkind words, but in a widely different spirit. This son of mine to whom I show mercy is Thy brother, to whom thou shouldst show bowels of tenderness and affection; especially as he is no longer the person he was: he was dead in sin - he is quickened by the power of God: he was lost to thee, to me, to himself, and to our God; but now he is found: and he will be a comfort to me, a help to thee, and a standing proof, to the honor of the Most High, that God receiveth sinners. This, as well as the two preceding parables, was designed to vindicate the conduct of our blessed Lord in receiving tax-gatherers and heathens; and as the Jews, to whom it was addressed, could not but approve of the conduct of this benevolent father, and reprobate that of his elder son, so they could not but justify the conduct of Christ towards those outcasts of men, and, at least in the silence of their hearts, pass sentence of condemnation upon themselves. For the sublime, the beautiful, the pathetic, and the instructive, the history of Joseph in the Old Testament, and the parable of the prodigal son in the New, have no parallels either in sacred or profane history.
The following reflections, taken chiefly from pious Quesnel, cannot fail making this incomparable parable still more instructive.
Three points may be considered here: I. The degrees of his fall. II. The degrees of his restoration; and, III. The consequences of his conversion.
I. The prodigal son is the emblem of a sinner who refuses to depend on and be governed by the Lord. How dangerous is it for us to desire to be at our own disposal, to live in a state of independency, and to be our own governors! God cannot give to wretched man a greater proof of his wrath than to abandon him to the corruption of his own heart.
Not many days, etc., ^[981]. The misery of a sinner has its degrees; and he soon arrives, step by step, at the highest pitch of his wretchedness.
The first degree of his misery is, that he loses sight of God, and removes at a distance from him. There is a boundless distance between the love of God, and impure self-love; and yet, strange to tell, we pass in a moment from the one to the other!
The second degree of a sinner's misery is, that the love of God being no longer retained in the heart, carnal love and impure desires necessarily enter in, reign there, and corrupt all his actions.
The third degree is, that he squanders away all spiritual riches, and wastes the substance of his gracious Father in riot and debauch.
When he had spent all, etc., ^[982]. The fourth degree of an apostate sinner's misery is, that having forsaken God, and lost his grace and love, he can now find nothing but poverty, misery, and want. How empty is that soul which God does not fill! What a famine is there in that heart which is no longer nourished by the bread of life!
In this state, he joined himself - εκολληθη, he cemented, closely united himself, and fervently cleaved to a citizen of that country, ^[983].
The fifth degree of a sinner's misery is, that he renders himself a slave to the devil, is made partaker of his nature, and incorporated into the infernal family. The farther a sinner goes from God, the nearer he comes to eternal ruin.
The sixth degree of his misery is, that he soon finds by experience the hardship and rigour of his slavery. There is no master so cruel as the devil; no yoke so heavy as that of sin; and no slavery so mean and vile as for a man to be the drudge of his own carnal, shameful, and brutish passions.
The seventh degree of a sinner's misery is, that he has an insatiable hunger and thirst after happiness; and as this can be had only in God, and he seeks it in the creature, his misery must be extreme. He desired to fill his belly with the husks, ^[984]. The pleasures of sense and appetite are the pleasures of swine, and to such creatures is he resembled who has frequent recourse to them, ^[985].
II. Let us observe, in the next place, the several degrees of a sinner's conversion and salvation.
The first is, he begins to know and feel his misery, the guilt of his conscience, and the corruption of his heart. He comes to himself, because the Spirit of God first comes to him, ^[986].
The second is, that he resolves to forsake sin and all the occasions of it; and firmly purposes in his soul to return immediately to his God. I will arise, etc., ^[987].
The third is, when, under the influence of the spirit of faith, he is enabled to look towards God as a compassionate and tender-hearted father. I will arise and go to my father.
The fourth is, when he makes confession of his sin, and feels himself utterly unworthy of all God's favors, ^[988].
The fifth is, when he comes in the spirit of obedience, determined through grace to submit to the authority of God; and to take his word for the rule of all his actions, and his Spirit for the guide of all his affections and desires.
The sixth is, his putting his holy resolutions into practice without delay; using the light and power already mercifully restored to him, and seeking God in his appointed ways. And he arose and came, etc., ^[989].
The seventh is, God tenderly receives him with the kiss of peace and love, blots out all his sins, and restores him to, and reinstates him in, the heavenly family. His father - fell on his neck, and kissed him, ^[990].
The eighth is, his being clothed with holiness, united to God, married as it were to Christ Jesus, ^[991], and having his feet shod with the shoes of the preparation of the Gospel of peace, ^[992], so that he may run the ways of God's commandments with alacrity and joy. Bring the best robe - put a ring - and shoes, etc., ^[993].
III. The consequences of the sinner's restoration to the favor and image of God are,
First, the sacrifice of thanksgiving is offered to God in his behalf; he enters into a covenant with his Maker, and feasts on the fatness of the house of the Most High.
Secondly, The whole heavenly family are called upon to share in the general joy; the Church above and the Church below both triumph; for there is joy (peculiar joy) in the presence of the angels of God over one sinner that repenteth. See ^[994].
Thirdly, God publicly acknowledges him for his son, not only by enabling him to abstain from every appearance of evil, but to walk before him in newness of life, ^[995]. The tender-hearted father repeats these words at ^[996], to show more particularly that the soul is dead when separated from God; and that it can only be said to be alive when united to him through the Son of his love. A Christian's sin is a brother's death; and in proportion to our concern for this will our joy be at his restoration to spiritual life. Let us have a brotherly heart towards our brethren, as God has that of a father towards his children, and seems to be afflicted at their loss, and to rejoice at their being found again, as if they were necessary to his happiness.
In this parable, the younger profligate son may represent the Gentile world; and the elder son, who so long served his father, ^[997], the Jewish people. The anger of the elder son explains itself at once - it means the indignation evidenced by the Jews at the Gentiles being received into the favor of God, and made, with them, fellow heirs of the kingdom of heaven.
It may also be remarked, that those who were since called Jews and Gentiles, were at first one family, and children of the same father: that the descendants of Ham and Japhet, from whom the principal part of the Gentile world was formed, were, in their progenitors, of the primitive great family, but had afterwards fallen off from the true religion: and that the parable of the prodigal son may well represent the conversion of the Gentile world, in order that, in the fullness of time, both Jews and Gentiles may become one fold, under one Shepherd and Bishop of all souls.

Chapter 16

Introduction

The parable of the unjust steward, ^[998]. Christ applies this to his hearers, ^[999]. The Pharisees take offense, ^[1000]. Our Lord reproves them, and shows the immutability of the law, ^[1001]. Counsels against divorce, ^[1002]. The story of the rich man and the beggar, commonly called Dives and Lazarus, ^[1003].

Verse 1

A steward - Οικονομος, from οικος, a house, or οικια, a family, and νεμω, I administer; one who superintends domestic concerns, and ministers to the support of the family, having the products of the field, business, etc., put into his hands for this very purpose. See on ^[1004] (note).
There is a parable very like this in Rab. Dav. Kimchi's comment on Isaiah, ^[1005] : "The whole world may be considered as a house builded up: heaven is its roof; the stars its lamps; and the fruits of the earth, the table spread. The owner and builder of this house is the holy blessed God; and man is the steward, into whose hands all the business of the house is committed. If he considers in his heart that the master of the house is always over him, and keeps his eye upon his work; and if, in consequence, he act wisely, he shall find favor in the eyes of the master of the house: but if the master find wickedness in him, he will remove him, מן יפקדתו min pakidato, from his Stewardship. The foolish steward doth not think of this: for as his eyes do not see the master of the house, he saith in his heart, 'I will eat and drink what I find in this house, and will take my pleasure in it; nor shall I be careful whether there be a Lord over this house or not.' When the Lord of the house marks this, he will come and expel him from the house, speedily and with great anger. Therefore it is written, He bringeth the princes to nothing." As is usual, our Lord has greatly improved this parable, and made it in every circumstance more striking and impressive. Both in the Jewish and Christian edition, it has great beauties.
Wasted his goods - Had been profuse and profligate; and had embezzled his master's substance.

Verse 2

Give an account of thy, etc. - Produce thy books of receipts and disbursements, that I may see whether the accusation against thee be true or false. The original may be translated, Give up the business, τον λογον, of the stewardship.

Verse 3

I cannot dig - He could not submit to become a common day-laborer, which was both a severe and base employment: To beg I am ashamed. And as these were the only honest ways left him to procure a morsel of bread, and he would not submit to either, he found he must continue the system of knavery, in order to provide for his idleness and luxury, or else starve. Wo to the man who gets his bread in this way! The curse of the Lord must be on his head, and on his heart; in his basket, and is his store.

Verse 4

They may receive me - That is, the debtors and tenants, who paid their debts and rents, not in money, but in kind; such as wheat, oil, and other produce of their lands.

Verse 6

A hundred measures of oil - Ἑκατον βατους, A hundred baths. The בת bath was the largest measure of capacity among the Hebrews, except the homer, of which it was the tenth part: see ^[1006], ^[1007]. It is equal to the ephah, i.e. to seven gallons and a half of our measure.
Take thy bill - Thy account - το γραμμα. The writing in which the debt was specified, together with the obligation to pay so much, at such and such times. This appears to have been in the hand-writing of the debtor, and probably signed by the steward: and this precluded imposition on each part. To prevent all appearance of forgery in this case, he is desired to write it over again, and to cancel the old engagement. In carrying on a running account with a tradesman, it is common among the Hindoos for the buyer to receive from the hands of the seller a daily account of the things received; and according to this account, written on a slip of paper, and which remains in the hands of the buyer, the person is paid.

Verse 7

A hundred measures of wheat - Ἑκατον κορους, a hundred cors. Κορος, from the Hebrew כר cor, was the largest measure of capacity among the Hebrews, whether for solids or liquids. As the bath was equal to the ephah, so the cor was equal to the homer. It contained about seventy-five gallons and five pints English. For the same reason for which I preserve the names of the ancient coins, I preserve the names of the ancient measures. What idea can a mere English reader have of the word measure in this and the preceding verse, when the original words are not only totally different, but the quantity is as seven to seventy-five? The original terms should be immediately inserted in the text, and the contents inserted in the margin. The present marginal reading is incorrect. I follow Bishop Cumberland's weights and measures. See on ^[1008] (note).
In the preceding relation, I have no doubt our Lord alluded to a custom frequent in the Asiatic countries: a custom which still prevails, as the following account, taken from Capt. Hadley's Hindostan Dialogues, sufficiently proves. A person thus addresses the captain: "Your Sirkar's deputy, whilst his master was gone to Calcutta, established a court of justice. "Having searched for a good many debtors and their creditors, he learned the accounts of their bonds. "He then made an agreement with them to get the bonds out of the bondsmen's hands for half the debt, if they would give him one fourth. "Thus, any debtor for a hundred rupees, having given fifty to the creditor, and twenty-five to this knave, got his bond for seventy-five rupees. "Having seized and flogged 125 bondholders, he has in this manner determined their loans, and he has done this business in your name." Hadley's Gram. Dialogues, p. 79. 5th edit. 1801.

Verse 8

The lord commended - Viz. the master of this unjust steward. He spoke highly of the address and cunning of his iniquitous servant. He had, on his own principles, made a very prudent provision for his support; but his master no more approved of his conduct in this, than he did in his wasting his substance before. From the ambiguous and improper manner in which this is expressed in the common English translation, it has been supposed that our blessed Lord commended the conduct of this wicked man: but the word κυριος, there translated lord, simply means the master of the unjust steward.
The children of this world - Such as mind worldly things only, without regarding God or their souls. A phrase by which the Jews always designate the Gentiles.
Children of light - Such as are illuminated by the Spirit of God, and regard worldly things only as far as they may subserve the great purposes of their salvation, and become the instruments of good to others. But ordinarily the former evidence more carefulness and prudence, in providing for the support and comfort of this life, than the latter do in providing for another world.

Verse 9

The mammon of unrighteousness - Μαμωνα της αδικιας - literally, the mammon, or riches, of injustice. Riches promise Much, and perform Nothing: they excite hope and confidence, and deceive both: in making a man depend on them for happiness, they rob him of the salvation of God and of eternal glory. For these reasons, they are represented as unjust and deceitful. See the note on ^[1009], where this is more particularly explained. It is evident that this must be the meaning of the words, because the false or deceitful riches, here, are put in opposition to the true riches, ^[1010]; i.e. those Divine graces and blessings which promise all good, and give what they promise; never deceiving the expectation of any man. To insinuate that, if a man have acquired riches by unjust means, he is to sanctify them, and provide himself a passport to the kingdom of God, by giving them to the poor, is a most horrid and blasphemous perversion of our Lord's words. Ill gotten gain must be restored to the proper owners: if they are dead, then to their successors.
When ye fail - That is, when ye die. The Septuagint use the word εκλειπειν in this very sense, ^[1011], ^[1012]. See the note on ^[1013]. So does Josephus, War, chap. iv. 1, 9.
They may receive you - That is, say some, the angels. Others, the poor whom ye have relieved will welcome you into glory. It does not appear that the poor are meant:
1. Because those who have relieved them may die a long time before them; and therefore they could not be in heaven to receive them on their arrival.
2. Many poor persons may be relieved, who will live and die in their sins, and consequently never enter into heaven themselves.
The expression seems to be a mere Hebraism: - they may receive you, for ye shall be received; i.e. God shall admit you, if you make a faithful use of his gifts and graces. He who does not make a faithful use of what he has received from his Maker has no reason to hope for eternal felicity. See ^[1014]; and, for similar Hebraisms, consult in the original, ^[1015]; ^[1016]; ^[1017]; ^[1018].

Verse 10

He that is faithful in that which is least, etc. - He who has the genuine principles of fidelity in him will make a point of conscience of carefully attending to even the smallest things; and it is by habituating himself to act uprightly in little things that he acquires the gracious habit of acting with propriety fidelity, honor, and conscience, in matters of the greatest concern. On the contrary, he who does not act uprightly in small matters will seldom feel himself bound to pay much attention to the dictates of honor and conscience, in cases of high importance. Can we reasonably expect that a man who is continually falling by little things has power to resist temptations to great evils?

Verse 12

That which is another man's - Or rather another's, τῳ αλλοτριω. That is, worldly riches, called another's:
1. Because they belong to God, and he has not designed that they should be any man's portion.
2. Because they are continually changing their possessors, being in the way of commerce, and in providence going from one to another.
This property of worldly goods is often referred to by both sacred and profane writers. See a fine passage in Horace, Sat. l. ii. s. 2. v. 129.
Nam propriae telluris herum natura neque illum,
Nec me, nec quemquam statuit
Nature will no perpetual heir assign,
Nor make the farm his property, or mine.
Francis
And the following in one of our own poets: - "Who steals my purse steals trash; 'tis something, nothing; 'Twas mine, 'tis his, and has been slave to thousands."
That which is your own? - Grace and glory, which God has particularly designed for you; which are the only proper satisfying portion for the soul, and which no man can enjoy in their plenitude, unless he be faithful to the first small motions and influences of the Divine Spirit.

Verse 13

No servant can serve two masters - The heart will be either wholly taken up with God, or wholly engrossed with the world. See on ^[1019] (note).

Verse 14

They derided him - Or rather, They treated him with the utmost contempt. So we may translate the original words εξεμυκτηριζον αυτον, which literally signifies, in illum emunxerunt - but must not be translated into English, unless, to come a little near it, we say, they turned up their noses at him; and why! Because they were lovers of money, and he showed them that all such were in danger of perdition. As they were wedded to this life, and not concerned for the other, they considered him one of the most absurd and foolish of men, and worthy only of the most sovereign contempt, because he taught that spiritual and eternal things should be preferred before the riches of the universe. And how many thousands are there of the very same sentiment to the present day!

Verse 15

Ye - justify yourselves - Ye declare yourselves to be just. Ye endeavor to make it appear to men that ye can still feel an insatiable thirst after the present world, and yet secure the blessings of another; that ye can reconcile God and mammon, - and serve two masters with equal zeal and affection; but God knoweth your hearts, - and he knoweth that ye are alive to the world, and dead to God and goodness. Therefore, howsoever ye may be esteemed among men, ye are an abomination before him. See the note on ^[1020].

Verse 16

The law and the prophets were until John - The law and the prophets continued to be the sole teachers till John came, who first began to proclaim the glad tidings of the kingdom of God: and now, he who wishes to be made a partaker of the blessings of that kingdom must rush speedily into it; as there will be but a short time before an utter destruction shall fall upon this ungodly race. They who wish to be saved must imitate those who take a city by storm - rush into it, without delay, as the Romans are about to do into Jerusalem. See also on ^[1021] (note).

Verse 17

For heaven and earth to pass - See on ^[1022], ^[1023] (note).

Verse 18

Putteth away (or divorceth) his wife - See on ^[1024], ^[1025] (note); ^[1026], ^[1027] (note); ^[1028] (note); where the question concerning divorce is considered at large. These verses, from the 13th to the 18th inclusive, appear to be part of our Lord's sermon on the mount; and stand in a much better connection there than they do here; unless we suppose our Lord delivered the same discourse at different times and places, which is very probable.

Verse 19

There was a certain rich man - In the Scholia of some MSS. the name of this person is said to be Ninive. This account of the rich man and Lazarus is either a parable or a real history. If it be a parable, it is what may be: if it be a history, it is that which has been. Either a man may live as is here described, and go to perdition when he dies; or, some have lived in this way, and are now suffering the torments of an eternal fire. The account is equally instructive in whichsoever of these lights it is viewed. Let us carefully observe all the circumstances offered hereto our notice, and we shall see - I. The Crime of this man; and II. His Punishment.
I. The Crime of this man.
1. There was a certain rich man in Jerusalem. Provided this be a real history, there is no doubt our Lord could have mentioned his name; but, as this might have given great offense, he chose to suppress it. His being rich is, in Christ's account, the first part of his sin. To this circumstance our Lord adds nothing: he does not say that he was born to a large estate; or that he acquired one by improper methods; or that he was haughty or insolent in the possession of it. Yet here is the first degree of his reprobation - he got all he could, and kept all to himself.
2. He was clothed with purple and fine linen. Purple was a very precious and costly stuff; but our Lord does not say that in the use of it he exceeded the bounds of his income, nor of his rank in life; nor is it said that he used his superb dress to be an agent to his crimes, by corrupting the hearts of others. Yet our Lord lays this down as a second cause of his perdition.
3. He fared sumptuously every day. Now let it be observed that the law of Moses, under which this man lived, forbade nothing on this point, but excess in eating and drinking; indeed, it seems as if a person was authorized to taste the sweets of an abundance, which that law promised as a reward of fidelity. Besides, this rich man is not accused of having eaten food which was prohibited by the law, or of having neglected the abstinences and fasts prescribed by it. It is true, he is said to have feasted sumptuously every day; but our Lord does not intimate that this was carried to excess, or that it ministered to debauch. He is not accused of licentious discourse, of gaming, of frequenting any thing like our modern plays, balls, masquerades, or other impure and unholy assemblies; of speaking an irreverent word against Divine revelation, or the ordinances of God. In a word, his probity is not attacked, nor is he accused of any of those crimes which pervert the soul or injure civil society. As Christ has described this man, does he appear culpable? What are his crimes? Why,
1. He was rich.
2. He was finely clothed. And
3. He feasted well.
No other evil is spoken of him. In comparison of thousands, he was not only blameless, but he was a virtuous man.
4. But it is intimated by many that "he was an uncharitable, hard-hearted, unfeeling wretch." Yet of this there is not a word spoken by Christ. Let us consider all the circumstances, and we shall see that our blessed Lord has not represented this man as a monster of inhumanity, but merely as an indolent man, who sought and had his portion in this life, and was not at all concerned about another.
Therefore we do not find that when Abraham addressed him on the cause of his reprobation, ^[1029], that he reproached him with hard-heartedness, saying, "Lazarus was hungry, and thou gavest him no meat; he was thirsty, and thou gavest him no drink, etc.;" but he said simply, Son, remember that thou didst receive thy good things in thy lifetime, ^[1030]. "Thou hast sought thy consolation upon the earth, thou hast borne no cross, mortified no desire of the flesh, received not the salvation God had provided for thee; thou didst not belong to the people of God upon earth, and thou canst not dwell with them in glory."
There are few who consider that it is a crime for those called Christians to live without Christ, when their lives are not stained with transgression. If Christianity only required men to live without gross outward sin, paganism could furnish us with many bright examples of this sort. But the religion of Christ requires a conformity, not only in a man's conduct, to the principles of the Gospel; but also a conformity in his heart to the spirit and mind of Christ.

Verse 20

There was a certain beggar named Lazarus - His name is mentioned, because his character was good, and his end glorious; and because it is the purpose of God that the righteous shall be had in everlasting remembrance. Lazarus, לעזר is a contraction of the word אלעזר Eliezar, which signifies the help or assistance of God - a name properly given to a man who was both poor and afflicted, and had no help but that which came from heaven.

Verse 21

And desiring to be fed with the crumbs - And it is likely this desire was complied with, for it is not intimated that he spurned away the poor man from the gate, or that his suit was rejected. And as we find, ^[1031], that the rich man desired that Lazarus should be sent with a little water to him, it is a strong intimation that he considered him under some kind of obligation to him; for, had he refused him a few crumbs in his lifetime, it is not reasonable to suppose that he would now have requested such a favor from him; nor does Abraham glance at any such uncharitable conduct on the part of the rich man.
We may now observe,
II. In what the punishment of this man consisted.
1. Lazarus dies and is carried into Abraham's bosom. By the phrase, Abraham's bosom, an allusion is made to the custom at Jewish feasts, when three persons reclining on their left elbows on a couch, the person whose head came near the breast of the other, was said to lie in his bosom. So it is said of the beloved disciple, ^[1032]. Abraham's bosom was a phrase used among the Jews to signify the paradise of God. See Josephus's account of the Maccabees, chap. xiii.

Verse 22

The rich man also died, and was buried - There is no mention of this latter circumstance in the case of Lazarus; he was buried, no doubt - necessity required this; but he had the burial of a pauper, while the pomp and pride of the other followed him to the tomb. But what a difference in these burials, if we take in the reading of my old MS. Bible, which is supported by several versions: forsothe the riche man is deed: and is buried in helle. And this is also the reading of the Anglo-saxon: and was in hell buried. In some MSS. the point has been wanting after εταφη, he was buried; and the following και, and, removed and set before επαρας he lifted up: so that the passage reads thus: The rich man died also, and was buried in hell; and lifting up his eyes, being in torment, he saw, etc. But let us view the circumstances of this man's punishment.
Scarcely had he entered the place of his punishment, when he lifted up his eyes on high; and what must his surprise be, to see himself separated from God, and to feel himself tormented in that flame! Neither himself, nor friends, ever suspected that the way in which he walked could have led to such a perdition.
1. And seeth Abraham afar off, and Lazarus in his bosom, ^[1033]. He sees Lazarus clothed with glory and immortality - this is the first circumstance in his punishment. What a contrast! What a desire does he feel to resemble him, and what rage and despair because he is not like him? We may safely conclude that the view which damned souls have, in the gulf of perdition, of the happiness of the blessed, and the conviction that they themselves might have eternally enjoyed this felicity, from which, through their own fault, they are eternally excluded, will form no mean part of the punishment of the lost.
2. The presence of a good to which they never had any right, and of which they are now deprived, affects the miserable less than the presence of that to which they had a right, and of which they are now deprived. Even in hell, a damned spirit must abhor the evil by which he is tormented, and desire that good that would free him from his torment. If a lost soul could be reconciled to its torment, and to its situation, then, of course, its punishment must cease to be such. An eternal desire to escape from evil, and an eternal desire to be united with the supreme good, the gratification of which is for ever impossible, must make a second circumstance in the misery of the lost.
3. Son, remember that thou in thy lifetime receivedst thy good things, ^[1034]. The remembrance of the good things possessed in life, and now to be enjoyed no more for ever, together with the remembrance of grace offered or abused, will form a third circumstance in the perdition of the ungodly. Son, remember that thou in thy lifetime, etc.
4. The torments which a soul endures in the hell of fire will form, through all eternity, a continual present source of indescribable wo. Actual torment in the flames of the bottomless pit forms a fourth circumstance in the punishment of the lost. I am tormented in this flame, ^[1035].
5. The known impossibility of ever escaping from this place of torment, or to have any alleviation of one's misery in it, forms a fifth circumstance in the punishment of ungodly men. Besides all this, between us and you there is a great gulf, ^[1036]. The eternal purpose of God, formed on the principles of eternal reason, separates the persons, and the places of abode, of the righteous and the wicked, so that there can be no intercourse: They who wish to pass over hence to you, cannot; neither can they pass over, who would come from you hither. A happy spirit cannot go from heaven to alleviate their miseries; nor can any of them escape from the place of their confinement, to enter among the blessed. There may be a discovery from hell of the paradise of the blessed; but there can be no intercourse nor connection.
6. The iniquitous conduct of relatives and friends, who have been perverted by the bad example of those who are lost, is a source of present punishment to them; and if they come also to the same place of torment, must be, to those who were the instruments of bringing them thither, an eternal source of anguish. Send Lazarus to my father's family, for I have five brothers, that he may earnestly testify (διαμαρτυρηται) to them, that they come not to this place of torment. These brothers had probably been influenced by his example to content themselves with an earthly portion, and to neglect their immortal souls. Those who have been instruments of bringing others into hell shall suffer the deeper perdition on that account.

Verse 29

They have Moses and the prophets - This plainly supposes they were all Jewish believers: they had these writings in their hands, but they did not permit them to influence their lives.

Verse 30

If one went to them from the dead, etc. - Many are desirous to see an inhabitant of the other world, and converse with him, in order to know what passes there. Make way! Here is a damned soul, which Jesus Christ has evoked from the hell of fire! Hear him! Hear him tell of his torments! Hear him utter his regrets! "But we cannot see him." No: God has, in his mercy, spared you for the present this punishment. How could you bear the sight of this damned spirit? Your very nature would fail at the appearance. Jesus keeps him as it were behind the curtain, and holds a conversation with him in your hearing, which you have neither faith nor courage sufficient to hold with him yourselves.

Verse 31

If they hear not Moses, etc. - This answer of Abraham contains two remarkable propositions.
1. That the sacred writings contain such proofs of a Divine origin, that though all the dead were to arise, to convince an unbeliever of the truths therein declared, the conviction could not be greater, nor the proof more evident, of the divinity and truth of these sacred records, than that which themselves afford.
2. That to escape eternal perdition, and get at last into eternal glory, a man is to receive the testimonies of God, and to walk according to their dictates.
And these two things show the sufficiency and perfection of the sacred writings. What influence could the personal appearance of a spirit have on an unbelieving and corrupted heart? None, except to terrify it for the moment, and afterwards to leave it ten thousand reasons for uncertainty and doubt. Christ caused this to be exemplified, in the most literal manner, by raising Lazarus from the dead. And did this convince the unbelieving Jews? No. They were so much the more enraged; and from that moment conspired both the death of Lazarus and of Christ! Faith is satisfied with such proofs as God is pleased to afford! Infidelity never has enow. See a Sermon on this subject, by the author of this work.
To make the parable of the unjust steward still more profitable, let every man consider: -
1. That God is his master, and the author of all the good he enjoys, whether it be spiritual or temporal.
2. That every man is only a steward, not a proprietor of those things.
3. That all must give an account to God, how they have used or abused the blessings with which they have been entrusted.
4. That the goods which God has entrusted to our care are goods of body and soul: goods of nature and grace: of birth and education: His word, Spirit, and ordinances: goods of life, health, genius, strength, dignity, riches; and even poverty itself is often a blessing from the hand of God.
5. That all these may be improved to God's honor, our good, and our neighbor's edification and comfort.
6. That the time is coming in which we shall be called to an account before God, concerning the use we have made of the good things with which he has entrusted us.
7. That we may, even now, be accused before our Maker, of the awful crime of wasting our Lord's substance.
8. That if this crime can be proved against us, we are in immediate danger of being deprived of all the blessings which we have thus abused, and of being separated from God and the glory of his power for ever.
9. That on hearing of the danger to which we are exposed, though we cannot dig to purchase salvation, yet we must beg, incessantly beg, at the throne of grace for mercy to pardon all that is past.
10. That not a moment is to be lost: the arrest of death may have gone out against us; and this very night-hour-minute, our souls may be required of us. Let us therefore learn wisdom from the prudent despatch which a worldly-minded man would use to retrieve his ruinous circumstances; and watch and pray, and use the little spark of the Divine light which yet remains, but which is ready to die, that we may escape the gulf of perdition, and obtain some humble place in the heaven of glory. Our wants are pressing; God calls loudly; and eternity is at hand!

Chapter 17

Introduction

Christ teaches the necessity of avoiding offenses, ^[1037], ^[1038]. How to treat an offending brother, ^[1039], ^[1040]. The efficacy of faith, ^[1041], ^[1042]. No man by his services or obedience can profit his Maker, ^[1043]. He cleanses ten lepers, ^[1044]. The Pharisees inquire when the kingdom of God shall commence; Christ answers them, and corrects their improper views of the subject, vv. 20-37.

Verse 1

It is impossible but that offenses will come - Such is the corrupt state of the human heart that, notwithstanding all the influences of grace, and the promises of glory, men will continue to sin against God; and his justice must continue to punish. See on ^[1045] (note).

Verse 2

A mill-stone - That drowning a person with a stone tied about the neck was an ancient mode of punishment, see proved in the note on ^[1046], ^[1047] (note), to which let the following be added. To have a mill-stone hanged about the neck, was a common proverb. "Samuel saith, A man may marry, and after that addict himself to the study of the law. Rab. Jochanan saith, No: shall he addict himself to the study of the law with a mill-stone about his neck?" The place in Aristophanes, to which the reader is referred in the note on ^[1048] (note), is the following: - Αραν μετεωρον εις το βαραθρον εμβαλω, Εκ του λαρυγγος εκκρεμασας ὑπερβολον "Lifting him up into the air, I will plunge him into the deep: a great stone being hung about his neck."
Aristoph. in Equit. ver. 1359.

Verse 3

If thy brother trespass - See the notes on ^[1049], ^[1050].

Verse 5

Increase our faith - This work of pardoning every offense of every man, and that continually, seemed so difficult, even to the disciples themselves, that they saw, without an extraordinary degree of faith, they should never be able to keep this command. But some think that this and what follows relate to what Matthew has mentioned. ^[1051], ^[1052].

Verse 6

As a grain of mustard seed - A faith that increases and thrives as that is described to do, ^[1053] (note), where see the note. See also ^[1054].
This sycamine - The words seem to intimate that they were standing by such a tree. The sycamine is probably the same as the sycamore. Sycamore with us, says Mr. Evelyn, is falsely so called, being our acer majus, greater maple. The true sycamore is the ficus Pharaonis or Aegyptia, Pharaoh's, or Egyptian fig-tree; called also, from its similitude in leaves and fruit, morosyous, or mulberry fig-tree. The Arabians call it guimez: it grows in Cyprus, Caria, Rhodes, and in Judea and Galilee, where our Lord at this time was: see ^[1055]. St. Jerome, who was well acquainted with these countries, translates the word mulberry-tree.
Be thou plucked up by the root - See the note on ^[1056], where it is shown that this mode of speech refers to the accomplishment of things very difficult, but not impossible.

Verse 7

Which of you, having a servant - It is never supposed that the master waits on the servant - the servant is bound to wait on his master, and to do every thing for him to the uttermost of his power: nor does the former expect thanks for it, for he is bound by his agreement to act thus, because of the stipulated reward, which is considered as being equal in value to all the service that he can perform.

Verse 10

We are unprofitable servants - This text has often been produced to prove that no man can live without committing sin against God. But let it be observed, the text says unprofitable servants, not sinful servants. If this text could be fairly construed to countenance sinful imperfection, it would be easy to demonstrate that there is not one of the spirits of just men made perfect, in paradise, nor a ministering angel at the throne of God, but is sinfully imperfect: for none of these can work righteousness, in the smallest degree, beyond those powers which God has given them; and justice and equity require that they should exert those powers to the uttermost in the service of their Maker; and, after having acted thus, it may be justly said, They have done only what it was their duty to do. The nature of God is illimitable, and all the attributes of that nature are infinitely glorious: they cannot be lessened by the transgressions of his creatures, nor can they be increased by the uninterrupted, eternal obedience, and unceasing hallelujahs, of all the intelligent creatures that people the whole vortex of nature. When ages, beyond the power of arithmetic to sum up, have elapsed, it may be said of the most pure and perfect creatures, "Ye are unprofitable servants." Ye have derived your being from the infinite fountain of life: ye are upheld by the continued energy of the Almighty: his glories are infinite and eternal, and your obedience and services, however excellent in themselves, and profitable to you, have added nothing, and can add nothing, to the absolute excellencies and glories of your God.

Verse 11

He passed through the midst of Samaria and Galilee - He first went through Galilee, whence he set out on his journey; and then through Samaria, of which mention is made, ^[1057], ^[1058]. All who went from Galilee to Jerusalem must have necessarily passed through Samaria, unless they had gone to the westward, a very great way about. Therefore John tells us, ^[1059], that when Jesus left Judea to go into Galilee, it was necessary for him to pass through Samaria; for this plain reason, because it was the only proper road. "It is likely that our Lord set out from Capernaum, traversed the remaining villages of Galilee as far as Samaria, and then passed through the small country of Samaria, preaching and teaching every where, and curing the diseased, as usual." Calmet.

Verse 12

Ten - lepers - Concerning the leprosy see the note on ^[1060]; and on ^[1061], etc. and ^[1062], etc.
Which stood afar off - They kept at a distance, because forbidden by law and custom to come near to those who were sound, for fear of infecting them. See ^[1063]; ^[1064]; ^[1065].

Verse 13

They lifted up their voices - They cried with one accord - they were all equally necessitous, and there was but one voice among them all, though ten were engaged in crying at the same time. As they were companions in suffering, they were also companions in prayer. Prayer should be strong and earnest, when the disease is great and inveterate. Sin is the worst of all leprosies; it not only separates those to whom it cleaves from the righteous, but it separates them from God; and nothing but the pitying heart and powerful hand of Christ Jesus can set any soul free from it.

Verse 14

Show yourselves unto the priests - According to the direction, ^[1066], etc.; ^[1067], etc. Our Lord intended that their cure should be received by faith: they depended on his goodness and power; and though they had no promise, yet they went at his command to do that which those only were required by the law to do who were already healed.
And - as they went - In this spirit of implicit faith; they were cleansed. God highly honors this kind of faith, and makes it the instrument in his hand of working many miracles. He who will not believe till he receives what he calls a reason for it, is never likely to get his soul saved. The highest, the most sovereign reason, that can be given for believing, is that God has commanded it.

Verse 15

One of them, when he saw that he was healed, etc. - It seems that he did not wait to go first to the priest, but turned immediately back, and gave public praise to the kind hand from which he had received his cure.

Verse 16

He was a Samaritan - One who professed a very corrupt religion; and from whom much less was to be expected than from the other nine, who probably were Jews.

Verse 17

Where are the nine? - Where are the numbers that from time to time have been converted to God? Are they still found praising him, with their faces on the dust, as they did at first? Alas! how many are turned back to perdition! and how many are again mingled with the world! Reader! art thou of this number?

Verse 18

This stranger - Often God receives more praise and affectionate obedience from those who had long lived without his knowledge and fear, than from those who were bred up among his people, and who profess to be called by his name. The simple reason is, Those who have Much forgiven will love much, ^[1068].

Verse 19

Thy faith hath made thee whole - Thy faith hath been the means of receiving that influence by which thou hast been cleansed.

Verse 20

Cometh not with observation - With scrupulous observation. That this is the proper meaning of the original, μετα παρατηρησεως, Kypke and others have amply proved from the best Greek writers. As if he had said: "The kingdom of God, the glorious religion of the Messiah, does not come in such a way as to be discerned only by sagacious critics, or is only to be seen by those who are scrupulously watching for it; it is not of such a nature as to be confined to one place, so that men might say of it, Behold it is only here, or only there: for this kingdom of God is publicly revealed; and behold it is among you; I proclaim it publicly, and work those miracles which prove the kingdom of God is come; and none of these things are done in a corner."
Dr. Lightfoot has well observed that there are two senses especially in which the phrase "kingdom of heaven," is to be understood.
1. The promulgation and establishment of the Christian religion.
2. The total overthrow of the Jewish polity.
The Jews imagined that when the Messiah should come he would destroy the Gentiles, and reign gloriously over the Jews: the very reverse of this, our Lord intimates, should be the case. He was about to destroy the whole Jewish polity, and reign gloriously among the Gentiles. Hence he mentions the case of the general deluge, and the destruction of Sodom and Gomorrah. As if he had said: "The coming of this kingdom shall be as fatal to you as the deluge was to the old world, and as the fire and brimstone from heaven were to Sodom and Gomorrah." Our Lord states that this kingdom of heaven was within them, i.e. that they themselves should be the scene of these desolations, as, through their disobedience and rebellion, they possessed the seeds of these judgments. See on ^[1069] (note).

Verse 21

Lo here! or, lo there! - Perhaps those Pharisees thought that the Messiah was kept secret, in some private place, known only to some of their rulers; and that by and by he should be proclaimed in a similar way to that in which Joash was by Jehoiada the priest. See the account, ^[1070].

Verse 22

When ye shall desire to see one of the days - As it was our Lord's constant custom to support and comfort the minds of his disciples, we cannot suppose that he intimates here that they shall be left destitute of those blessings necessary for their support in a day of trial. When he says, Ye shall desire to see one of the days of the Son of man, he either means, ye of this nation, ye Jews, and addresses his disciples as if they should bear witness to the truth of the declaration; intimating that heavy calamities were about to fall upon them, and that they should desire in vain to have those opportunities of returning to God which now they rejected; or, he means that such should the distressed state of this people be, that the disciples would through pity and tenderness desire the removal of those punishments from them, which could not be removed because the cup of their iniquity was full. But the former is more likely to be the sense of the place.

Verse 23

And they shall say - Or, And If they shall say. Two MSS., the Syriac and Armenian, have εαν, If.
See here - KM, sixteen others, and the later Syriac, have ὁ χριστος, Behold the Christ is here. This is undoubtedly the meaning of the place. See on ^[1071] (note).

Verse 24

As the lightning, that lighteneth - See this particularly explained, ^[1072], ^[1073] (note).

Verse 25

But first must he suffer many things - As the cup of the iniquity of this people shall not be full till they have finally rejected and crucified the Lord of life and glory, so this desolation cannot take place till after my death.

Verse 26

As it was in the days of Noe - See on ^[1074] (note).

Verse 27

They did eat, they drank, etc. - They spent their whole lives in reference to this world; and made no sort of provision for their immortal souls. So it was when the Romans came to destroy Judea; there was a universal carelessness, and no one seemed to regard the warnings given by the Son of God.

Verse 29

It rained fire and brimstone - Instead of it rained, ^[1075] justifies the insertion of the pronoun he, as implied in the verb εβρεξε; for it is there said that Jehovah rained fire and brimstone from Jehovah out of heaven.

Verse 31

He which shall be upon the housetop - See this explained on ^[1076] (note).

Verse 32

Remember Lot's wife - Relinquish every thing, rather than lose your souls. She looked back, ^[1077]; probably she turned back also to carry some of her goods away - for so much the preceding verse seems to intimate, and became a monument of the Divine displeasure, and of her own folly and sin. It is a proof that we have loved with a criminal affection that which we leave with grief and anxiety, though commanded by the Lord to abandon it.

Verse 33

Whosoever shall seek to save his life - These or similar words were spoken on another occasion. See on ^[1078] (note); ^[1079], ^[1080] (note).

Verse 34

On the subject of these verses see ^[1081], ^[1082] (note). The 36th verse is, without doubt, an interpolation. It was probably borrowed from ^[1083]. The whole verse is wanting in - ABEGHKLQS, more than fifty others, the Coptic, Ethiopic, Gothic, Slavonic, and many of the fathers: Griesbach has left it out of the text. Well might our translators say in the margin, This 36th verse is wanting in most of the Greek copies. Griesbach thinks it might have been omitted on account of the similar ending, (see the preceding verse), or that it was borrowed from ^[1084].

Verse 37

Where, Lord? - In what place shall all these dreadful evils fall? The answer our Lord gives in a figure, the application of which they are to make themselves. Where the dead carcass is, there will be the birds of prey - where the sin is, there will the punishment be. See on ^[1085] (note).
Thither will the eagles (or vultures) be gathered together. The jackal or chakal is a devourer of dead bodies; and the vulture is not less so: it is very remarkable how suddenly these birds appear after the death of an animal in the open field, though a single one may not have been seen on the spot for a long period before. The following chapter seems to be a continuation of this discourse: at least it is likely they were spoken on the same occasion. Both contain truths which the reader should carefully ponder, and receive in the spirit of prayer and faith, that he may not come into the same condemnation into which these have fallen.

Chapter 18

Introduction

The parable of the importunate widow, ^[1086]. Of the Pharisee and the publican, ^[1087]. Infants brought to Christ, ^[1088]. The ruler who wished to know how he might inherit eternal life, ^[1089]. Our Lord's reflections on his case, ^[1090]. What they shall receive who follow Christ, ^[1091]. He foretells his approaching passion and death, ^[1092]. He restores a blind man to sight at Jericho, ^[1093].

Verse 1

Men ought always to pray - Therefore the plain meaning and moral of the parable are evident; viz. that as afflictions and desolations were coming on the land, and they should have need of much patience and continual fortitude, and the constant influence and protection of the Almighty, therefore they should be instant in prayer. It states, farther, that men should never cease praying for that the necessity of which God has given them to feel, till they receive a full answer to their prayers. No other meaning need be searched for in this parable: St. Luke, who perfectly knew his Master's meaning, has explained it as above.

Verse 2

A judge, which feared not God, neither regarded man - It is no wonder that our Lord calls this person an unrighteous judge, ^[1094]. No person is worthy to be put in the sacred office of a judge who does not deeply fear God, and tenderly respect his fellow creatures. Because this person feared not God, he paid no attention to the calls of justice; and because he respected not man, he was unmoved at the complaint of the widow. Even among the heathens this was the character of a man totally abandoned to all evil. So Dion Cassius says of Vitellius, that he neither regarded gods nor men - ουτε των ανθρωπων, ουτε των θεων εφροντιζεν.

Verse 3

Avenge me of mine adversary - The original, εκδικησον με απο του αντιδικου μου, had better be translated, Do me justice against, or vindicate me from, my adversary. If the woman had come to get revenge, as our common translation intimates, I think our blessed Lord would never have permitted her to have the honor of a place in the sacred records. She desired to have justice, and that only; and by her importunity she got that which the unrighteous judge had no inclination to give, but merely for his own ease.

Verse 4

He said within himself - How many actions which appear good have neither the love of God, nor that of our neighbor, but only self-love of the basest kind, for their principle and motive!

Verse 5

She weary me - Ὑπωπιαζῃ με, Stun me. A metaphor taken from boxers, who bruise each other, and by beating each other about the face blacken the eyes. See ^[1095].

Verse 6

Hear what the unjust judge saith - Our blessed Lord intimates that we should reason thus with ourselves: "If a person of such an infamous character as this judge was could yield to the pressing and continual solicitations of a poor widow, for whom he felt nothing but contempt, how much more ready must God be, who is infinitely good and merciful, and who loves his creatures in the tenderest manner, to give his utmost salvation to all them who diligently seek it!"

Verse 7

And shall not God avenge his own elect - And will not God the righteous Judge do justice for his chosen? Probably this may refer to the cruel usage which his disciples had met with, and were still receiving, from the disobedient and unbelieving Jews; and which should be finally visited upon them in the destruction of their city, and the calamities which should follow. But we may consider the text as having a more extensive meaning. As God has graciously promised to give salvation to every soul that comes unto him through his Son, and has put his Spirit in their hearts, inducing them to cry unto him incessantly for it; the goodness of his nature and the promise of his grace bind him to hear the prayers they offer unto him, and to grant them all that salvation which he has led them by his promise and Spirit to request.
Which cry day and night unto him, etc. - This is a genuine characteristic of the true elect or disciples of Christ. They feel they have neither light, power, nor goodness, but as they receive them from him; and, as he is the desire of their soul, they incessantly seek that they may be upheld and saved by him.
Though he bear long with them? - Rather, and He is compassionate towards Them, and consequently not at all like to the unrighteous judge. Instead of μακροθυμων, and be long-suffering, as in our translation, I read μακροθυμει, he is compassionate, which reading is supported by ABDLQ, and several others. The reason which our Lord gives for the success of his chosen, is,
1. They cry unto him day and night.
2. He is compassionate towards Them.
In consequence of the first, they might expect justice even from an unrighteous judge; and, in consequence of the second, they are sure of salvation, because they ask it from that God who is towards them a Father of eternal love and compassion. There was little reason to expect justice from the unrighteous judge.
1. Because he was unrighteous; and
2. Because he had no respect for man: no, not even for a poor desolate widow.
But there is all the reason under heaven to expect mercy from God:
1. Because he is righteous, and he has promised it; and
2. Because he is compassionate towards his creatures; being ever prone to give more than the most enlarged heart can request of him.
Every reader must perceive that the common translation is so embarrassed as to be almost unintelligible; while that in this note, from the above authorities, is as plain as possible, and shows this beautiful parable to be one of the most invaluable pieces in the word of God.

Verse 8

He will avenge them speedily - Or, He will do them justice speedily - εν ταχει, instantly, in a trice.
1. Because he has promised it; and
2. Because he is inclined to do it.
When the Son of man cometh - To require the produce of the seed of the kingdom sown among this people.
Shall he find faith on the earth? - Or rather, Shall he find fidelity in this land? Shall he find that the soil has brought forth a harvest proportioned to the culture bestowed on it? No! And therefore he destroyed that land.

Verse 9

Despised - Εξουθενουντας, Disdained, made nothing of others, treated them with sovereign contempt. Our Lord grants that the Pharisees made clean the outside: but, alas! what pride, vain glory, and contempt for others, were lodged within!

Verse 10

A Pharisee - For a description of the Pharisees and their tenets, see on ^[1096] (note).
Publican - See an account of these on ^[1097] (note). Both these persons went to the temple to pray, i.e. to worship God: they were probably both Jews, and felt themselves led by different motives to attend at the temple, at the hour of prayer: the one to return thanks for the mercies he had received; the other to implore that grace which alone could redeem him from his sins.

Verse 11

Stood and prayed thus with himself - Or, stood by himself and prayed, as some would translate the words. He probably supposed it disgraceful to appear to have any connection with this penitent publican: therefore his conduct seemed to say, "Stand by thyself; I am more holy than thou." He seems not only to have stood by himself, but also to have prayed by himself; neither associating in person nor in petitions with his poor guilty neighbor.
God, I thank thee, etc. - In ^[1098], our Lord says, Unless your righteousness abound more than that of the scribes and Pharisees, ye shall not enter into the kingdom of God: see the note there. Now, the righteousness of the scribes and Pharisees is described here by a Pharisee himself. We find it was twofold:
1. It consisted in doing no harm to others.
2. In attending all the ordinances of God, then established in the Jewish economy; and in these things they were not like other men, the bulk of the inhabitants of the land paying little or no attention to them.
That the Pharisees were in their origin a pure and holy people can admit of little doubt; but that they had awfully degenerated before our Lord's time is sufficiently evident. They had lost the spirit of their institution, and retained nothing else than its external regulations. See on ^[1099] (note).
1. This Pharisee did no harm to others - I am not rapacious, nor unjust, nor an adulterer. I seize no man's property through false pretences. I take the advantage of no man's ignorance in buying or selling. I avoid every species of uncleanness. In a word, I do to others as I wish them to do to me. How many of those called Christians are not half as good as this Pharisee! And, yet, he was far from the kingdom of God.
2. He observed the ordinances of religion - I fast twice in the week. The Jewish days of fasting, in each week, were the second and fifth; what we call Monday and Thursday. These were instituted in remembrance of Moses' going up to the mount to give the law, which they suppose to have been on the fifth day; and of his descent, after he had received the two tables, which they suppose was on the second day of the week.

Verse 12

I give tithes of all that I possess - Or, of all I acquire, κτωμαι.
Raphelius has well observed, that this verb, in the present tense, signifies to acquire - in the preter, to possess: the Pharisee's meaning seems to be, "As fast as I gain any thing, I give the tenth part of it to the house of God and to the poor." Those who dedicate a certain part of their earnings to the Lord should never let it rest with themselves, lest possession should produce covetousness. This was the Pharisee's righteousness, and the ground on which he builded his hope of final salvation. That the Pharisees had a strong opinion of their own righteousness, the following history will prove: - "Rabbi Simeon, the son of Jochai, said: The whole world is not worth thirty righteous persons, such as our father Abraham. If there were only thirty righteous persons in the world, I and my son should make two of them; but if there were but twenty, I and my son would be of the number; and if there were but ten, I and my son would be of the number: and if there were but five, I and my son would be of the five; and if there were but two, I and my son would be those two; and if there were but one, myself should be that one." Bereshith Rabba, s. 35, fol. 34. This is a genuine specimen of Pharisaic pride. No wonder that our Lord accused these of pride and vain glory: they were far from humility, and consequently far from righteousness.

Verse 13

The publican, standing afar off - Not because he was a heathen, and dared not approach the holy place; (for it is likely he was a Jew); but because he was a true penitent, and felt himself utterly unworthy to appear before God.
Would not lift up - his eyes - Holding down the head, with the eyes fixed upon the earth, was,
1. A sign of deep distress.
2. Of a consciousness and confession of guilt. And,
3. It was the very posture that the Jewish rabbins required in those who prayed to God.
See ^[1100]; and Mishna, in Berachoth, chap. v.; and Kypke's note here. So the Pharisee appears to have forgotten one of his own precepts.
But smote upon his breast - Smiting the breast was a token of excessive grief, commonly practised in all nations. It seems to intimate a desire, in the penitent, to punish that heart through the evil propensities of which the sin deplored had been committed. It is still used among the Roman Catholics in their general confessions.
God be merciful to me - Ἱλασθητι μοι - Be propitious toward me through sacrifice - or, let an atonement be made for me. I am a sinner, and cannot be saved but in this way. The Greek word ἱλασκω, or ἱλασκομαι, often signifies to make expiation for sin; and is used by the Septuagint, ^[1101]; ^[1102]; ^[1103], for כפר kipper, he made an atonement. So ἱλασμος a propitiation, is used by the same, for חטאה chataah, a sacrifice for sin, ^[1104]; and ἱλαστηριον, the mercy seat, is, in the above version, the translation of כפרת kapporeth, the lid of the ark of the covenant, on and before which the blood of the expiatory victim was sprinkled, on the great day of atonement. The verb is used in exactly the same sense by the best Greek writers. The following from Herodotus, lib. i. p. 19, edit. Gale, is full in point. Θυσιῃσι μεγαλῃσι τον εν Δελφοισι θεον ἹΛΑΣΚΕΤΟ, Croesus appeased, or made an atonement to, the Delphic god by immense sacrifices. We see then, at once, the reason why our blessed Lord said that the tax-gatherer went down to his house justified rather than the other: - he sought for mercy through an atonement for sin, which was the only way in which God had from the beginning purposed to save sinners. As the Pharisee depended on his doing no harm, and observing the ordinances of religion for his acceptance with God, according to the economy of grace and justice, he must be rejected: for as all had sinned and come short of the glory of God, and no man could make an atonement for his sins, so he who did not take refuge in that which God's mercy had provided must be excluded from the kingdom of heaven. This was no new doctrine: it was the doctrine publicly and solemnly preached by every sacrifice offered under the Jewish law. Without shedding of blood there is no remission, was the loud and constant cry of the whole Mosaic economy. From this we may see what it is to have a righteousness superior to that of the scribes and Pharisees. We must humble ourselves before God, which they did not: we must take refuge in the blood of the cross, which they would not; and be meek and humble of heart, which they were not.
Many suppose that the Pharisees thought they could acquire righteousness of themselves, independently of God, and that they did not depend on him for grace or power: but let us not make them worse than they were - for this is disclaimed by the Pharisee in the text, who attributes all the good he had to God: O God, I thank thee, that I am not as others - it is thou who hast made me to differ. But this was not sufficient: restraining grace must not be put in the place of the great atonement. Guilt he had contracted - and this guilt must be blotted out; and that there was no way of doing this, but through an atonement, the whole Jewish law declared. See the note on ^[1105].

Verse 14

Went down to his house justified - His sin blotted out; and himself accepted.
Rather than the other - Η εκεινος: that is, the other was not accepted, because he exalted himself - he made use of the mercies which he acknowledged he owed to God, to make claims on the Divine approbation, and to monopolize the salvation of the Most High! He was abased, because he vainly trusted that he was righteous, and depended on what he had been enabled to do, and looked not for a change of heart, nor for reconciliation to God. It is a strange perversion of the human mind, to attempt to make God our debtor by the very blessings which his mere mercy has conferred upon us! It was a maxim among the Jews, that whoever brought a sacrifice to the temple returned justified. But our Lord shows that this depended on the state of mind - if they were not humbled under a sense of sin, they were not justified, though they had even offered a sacrifice.

Verse 15

They brought unto him also infants - On these verses the reader is requested to consult the notes on ^[1106] (note), ^[1107] (note), and on ^[1108] (note).
When a spiritual guide (a gooroo) visits his disciple, the latter takes his child to him for his blessing, forcing the head of the child down to the gooroo's feet, who gives what is called his blessing in some such words as these, Live long! - Be learned! - Be rich!

Verse 18

A certain ruler - See the case of this person largely explained on ^[1109] (note), and ^[1110], ^[1111] (note).

Verse 24

How hardly shall they that have riches, etc. - See the notes on this discourse of our Lord, on ^[1112] (note), and ^[1113] (note).

Verse 25

It as easier for a camel - Instead of καμηλον, a camel, S, and four other MSS., read καμιλον, a cable. See the same reading noticed on the parallel place, ^[1114] (note).

Verse 28

We have left all - Our trades, our houses, and families. The reader is desired to consult the notes on ^[1115] (note); ^[1116] (note), etc.

Verse 29

That hath left house, or parents, etc. - See on ^[1117], ^[1118] (note), and ^[1119], ^[1120] (note).
Or brethren - Η αδελφας, Or Sisters, is added by the Cod. Bezae, and some others.

Verse 31

Behold, we go up to Jerusalem - See the notes on this discourse, ^[1121] (note), and ^[1122] (note).

Verse 33

And the third day he shall rise again - See ^[1123]; and let the reader observe that the passage should be read thus: In the third day he will raise Him up, (יקמנו) and we shall live before him: his resurrection shall be the pledge, token, and cause of ours.

Verse 34

They understood none of these things - Notwithstanding all the information which Christ had given them concerning this awful subject, they could not as yet fully comprehend how the Messiah should suffer; or how their Master, whose power they knew was unlimited, should permit the Jews and Gentiles to torment and slay him as he here intimates they would.

Verse 35

A certain blind man - Bartimeus. See this transaction explained at large, on ^[1124] (note), and ^[1125] (note), etc.

Verse 40

And when he was come near - See the remarkable account of the negro and white man, related on ^[1126] (note).

Verse 43

And all the people - gave: praise unto God - They saw the finger of God in what was done; and they gave him that praise which was due to his name. The Pharisees either saw not, or would not acknowledge this. The common people are often better judges of the work of God than the doctors themselves. They are more simple, are not puffed up with the pride of learning, and are less liable to be warped by prejudice or self-interest. Happy are those spiritually blind persons, to whom Christ has given eyes, that they may know him: feet, that they may follow him: a tongue, that they may praise him: and a heart, that they may love him! A true conversion, which no way contradicts itself, but is followed by an edifying life, makes known the majesty and power of God in a more eminent manner than the greatest external miracles. Quesnel.
For a practical use of the principal subjects in this chapter, see the parallel places in Matthew and Mark. How shall I be justified? is a most important question, which the parable of the Pharisee and the publican most distinctly answers. A deep consciousness of sin, humiliation of heart, and taking refuge by faith in the great atonement, is the way, and the only way. Even the worst transgressors, coming thus to God, are accepted. Blessed news for penitent sinners! - for though they cannot boast of a righteousness equal to that of the scribes and Pharisees, yet they find they can, coming as the publican, be justified freely, through the blood of the cross, from all things, from which they could not be justified by the law of Moses. If this be so, how shall they escape who neglect so Great a Salvation!

Chapter 19

Introduction

The conversion of Zaccheus, ^[1127]. The parable of the nobleman, his ten servants, and the ten pounds, vv. 11-27. Christ sends his disciples for a colt on which he rides into Jerusalem, ^[1128]. He weeps over the city, and foretells its destruction, ^[1129]. Goes into the temple, and casts out the buyers and sellers, ^[1130], ^[1131]. The chief priests and the scribes seek to destroy him, but are afraid of the people, who hear him attentively, ^[1132], ^[1133].

Verse 1

Entered and passed through - Was passing through. Our Lord had not as yet passed through Jericho - he was only passing through it; for the house of Zaccheus, in which he was to lodge, ^[1134], was in it.

Verse 2

Zaccheus - It is not unlikely that this person was a Jew by birth, see ^[1135]; but because he had engaged in a business so infamous, in the eyes of the Jews, he was considered as a mere heathen, ^[1136].
Chief among the publicans - Either a farmer-general of the taxes, who had subordinate collectors under him: or else the most respectable and honorable man among that class at Jericho.
He was rich - And therefore the more unlikely to pay attention to an impoverished Messiah, preaching a doctrine of universal mortification and self-denial.

Verse 3

And he sought to see Jesus who he was - So the mere principle of curiosity in him led to his conversion and salvation, and to that of his whole family, ^[1137].

Verse 4

He ran before - The shortness of his stature was amply compensated by his agility and invention. Had he been as tall as the generality of the crowd, he might have been equally unnoticed with the rest. His getting into the tree made him conspicuous: had he not been so low of stature he would not have done so. Even the imperfections of our persons may become subservient to the grace of God in our eternal salvation. As the passover was at hand, the road was probably crowded with people going to Jerusalem; but the fame of the cure of the blind man was probably the cause of the concourse at this time.

Verse 5

Make haste, and come down - With this invitation, our blessed Lord conveyed heavenly influence to his heart; hence he was disposed to pay the most implicit and cheerful obedience to the call, and thus he received not the grace of God in vain.

Verse 6

Received him joyfully - He had now seen Who he was, and he wished to hear What he was; and therefore he rejoiced in the honor that God had now conferred upon him. How often does Christ make the proposal of lodging, not only in our house, but in our heart, without its being accepted! We lose much because we do not attend to the visitations of Christ: he passes by - he blesses our neighbors and our friends; but, often, neither curiosity nor any other motive is sufficient to induce us to go even to the house of God, to hear of the miracles of mercy which he works in behalf of those who seek him.

Verse 7

To be guest with a man that is a sinner - Meaning either that he was a heathen, or, though by birth a Jew, yet as bad as a heathen, because of his unholy and oppressive office. See the note on ^[1138].

Verse 8

The half of my goods I give to the poor - Probably he had already done so for some time past; though it is generally understood that the expressions only refer to what he now purposed to do.
If I have taken any thing - by false accusation - Εσυκοφαντησα, from συκον, a fig, and φαινω, I show or declare; for among the primitive Athenians, when the use of that fruit was first found out, or in the time of a dearth, when all sorts of provisions were exceedingly scarce, it was enacted that no figs should be exported from Attica; and this law (not being actually repealed, when a plentiful harvest had rendered it useless, by taking away the reason of it) gave occasion to ill-natured and malicious fellows to accuse all persons they found breaking the letter of it; and from them all busy informers have ever since been branded with the name of sycophants. Potter's Antiq. vol. i. c. 21, end.
I restore him fourfold - This restitution the Roman laws obliged the tax-gatherers to make, when it was proved they had abused their power by oppressing the people. But here was no such proof: the man, to show the sincerity of his conversion, does it of his own accord. He who has wronged his fellow must make restitution, if he have it in his power. He that does not do so cannot expect the mercy of God. See the observations at the end of Genesis 42 (note), and ^[1139] (note).

Verse 9

Jesus said unto him - Bishop Pearce observes: "Probably Luke wrote αυτους, not αυτον, said unto them, i.e. to those who had before called Zaccheus a sinner; (^[1140]); for Jesus here speaks of Zaccheus in the third person, he also is a son of Abraham, and therefore he was not then speaking to him." This conjecture of this respectable prelate is supported by the margin of the later Syriac, and by every copy of the Itala but two.
To this house - Τῳ οικῳ τουτῳ, To this very house or family. As if he had said: "If he be a sinner, he stands in the greater need of salvation, and the Son of man is come to seek and save what was lost, ^[1141]; and therefore to save this lost soul is a part of my errand into the world." See the sentiment contained in this verse explained on ^[1142] (note).

Verse 11

And as they heard these things - I believe the participle of the present tense, here, is used for the participle of the past, or rather that the participle of the present conveys sometimes the sense of the past; for this discourse appears to have taken place the next day after he had lodged at the house of Zaccheus; for the text says that he was then drawing nigh to Jerusalem, from which Jericho was distant nineteen miles. I have not ventured to translate it so, yet I think probably the text should be read thus: And after they had heard these things, he proceeded to speak a parable, because they were nigh to Jerusalem.
Immediately appear - Perhaps the generality of his followers thought that, on his arrival at Jerusalem, he would proclaim himself king.

Verse 12

A certain nobleman - In the following parable there are two distinct morals intended; let it be viewed in these two points of light. 1. The behavior of the citizens to the nobleman; and, 2. The behavior of his own servants to him.
1. By the behavior of the citizens, and their punishment, (^[1143], ^[1144]), we are taught that the Jews, who were the people of Christ, would reject him, and try to prevent his reigning over them in his spiritual kingdom, and would for that crime be severely punished by the destruction of their state. And this moral is all that answers to the introductory words, ^[1145]. And they thought that the kingdom of God should immediately appear.
2. The other moral extends itself through the whole of the parable, viz. that the disciples of Christ, who are his servants; and who made a good improvement of the favors granted them by the Gospel, should be rewarded in proportion to the improvement made under the means of grace. This latter moral is all that is intended by Matthew in ^[1146], etc., who mentions this parable as spoken by Christ after his triumphant entry into Jerusalem; though Luke has here placed that event after the parable. See Bishop Pearce.
The meaning of the different parts of this parable appears to be as follows.
A certain nobleman - The Lord Jesus, who was shortly to be crucified by the Jews.
Went into a far country - Ascended to the right hand of the Divine Majesty.
To receive a kingdom - To take possession of the mediatorial kingdom, the right to which, as Messiah, he had acquired by his sufferings: see ^[1147], ^[1148]; ^[1149], ^[1150], ^[1151]. In these words there is an allusion to the custom of those days, when they who had kingdoms or governments given unto them went to Rome to receive that dignity from the emperors. Bishop Pearce. In proof of this, see Josephus, Ant. l. xiv. c. xiv., where we find Herod went to Rome to receive the sanction and authority of the Roman emperor. And, from lib. xvii. c. 3, we learn that his successors acted in the same way.
And to return - To judge and punish the rebellious Jews.

Verse 13

Ten servants - All those who professed to receive his doctrine. Ten was a kind of sacred number among the Hebrews, as well as seven. See ^[1152]; ^[1153]; ^[1154].
Ten pounds - Ten minas. The Septuagint use the original word μναα for the Hebrew מנה maneh, from which it is evidently derived; and it appears from ^[1155], to have been equal to sixty shekels in money. Now suppose we allow the shekel, with Dean Prideaux, to be 3s., then the mina or maneh was equal to 9 English money. The impropriety of rendering the original word pound, will easily be seen by the most superficial reader. We should therefore retain the original word for the same reason so often before assigned. Suidas says, "The talent was sixty minas, the mina one hundred drachms, the drachm six oboli, the obolus six chalci, the chalcus seven mites or lepta."
By the ten minas given to each, we may understand the Gospel of the kingdom given to every person who professes to believe in Christ, and which he is to improve to the salvation of his soul. The same word is given to all, that all may believe and be saved.

Verse 14

His citizens - Or countrymen - the Jewish people, who professed to be subjects of the kingdom of God.
Hated him - Despised him for the meanness of his birth, his crucifixion to the world, and for the holiness of his doctrine. Neither mortification nor holiness suits the dispositions of the carnal mind.
Sent a message after him - As, in ^[1156], there is an allusion to a person's going to Rome, when elected to be ruler of a province or kingdom, to receive that dignity from the hand of the emperor, so it is here intimated that, after the person went to receive this dignity, some of the discontented citizens took the opportunity to send an embassy to the emperor, to prevent him from establishing the object of their hatred in the government.
We will not have this man, etc. - The Jews rejected Jesus Christ, would not submit to his government, and, a short time after this, preferred even a murderer to him. Like cleaves to like. No wonder that those who murdered the Lord of glory should prefer a murderer, one of their own temper, to the Redeemer of their souls.

Verse 15

When he was returned - When he came to punish the disobedient Jews; and when he shall come to judge the world. See the parable of the talents, ^[1157] (note), etc.

Verse 16

Lord, thy pound hath gained ten - The principal difference between this parable and that of the talents above referred to is, that the mina given to each seems to point out the gift of the Gospel, which is the same to all who hear it; but the talents distributed in different proportions, according to each man's ability, seem to intimate that God has given different capacities and advantages to men, by which this one gift of the Gospel may be differently improved.

Verse 17

Over ten cities - This is to be understood as referring to the new kingdom which the nobleman had just received. His former trustiest and most faithful servants he now represents as being made governors, under him, over a number of cities, according to the capacity he found in each; which capacity was known by the improvement of the minas.

Verse 20

Lord, behold, here is thy pound - See ^[1158].

Verse 23

With usury? - Συν τοκῳ, With its produce, i.e. what the loan of the money is fairly worth, after paying the person sufficiently for using it: for, in lent money, both the lender and borrower are supposed to reap profit.

Verse 25

And they said unto him, Lord, he hath ten pounds - This whole verse is omitted by the Codex Bezae, a few others, and some copies of the Itala. It is probably an observation that some person made while our Lord was delivering the parable, with a design to correct him in the distribution: as if he had said, "Why give the mina to that person? he has got ten already; give it to one of those who has fewer."

Verse 26

And from him that hath not - See this particularly explained ^[1159] (note). Perhaps it would be well, with Bishop Pearce, to supply the word gained - give it to him who hath gained ten minas; for I say unto you, That unto every one who hath gained shall be given; and, from him who hath not gained, even that which he hath received, shall be taken away.

Verse 27

Those - enemies - bring hither - the Jews, whom I shall shortly slay by the sword of the Romans.

Verse 28

He went before - Joyfully to anticipate his death, say some. Perhaps it means that he walked at the head of his disciples; and that he and his disciples kept on the road before other companies who were then also on their way to Jerusalem, in order to be present at the feast.

Verse 29

See this triumphal entry into Jerusalem explained at large on ^[1160] (note), and ^[1161] (note).

Verse 38

Glory in the highest - Mayst thou receive the uttermost degrees of glory! See on ^[1162] (note).

Verse 40

If these should hold their peace, the stones would - cry out - Of such importance is my present conduct to you and to others, being expressly predicted by one of your own prophets, ^[1163], as pointing out the triumph of humility over pride, and of meekness over rage and malice, as signifying the salvation which I bring to the lost souls of men, that, if this multitude were silent, God would give even to the stones a voice, that the advent of the Messiah might be duly celebrated.

Verse 41

And wept over it - See ^[1164].

Verse 42

The things which belong unto thy peace! - It is very likely that our Lord here alludes to the meaning of the word Jerusalem, ירושלים from ירה yereh, he shall see, and שלום shalom, peace or prosperity. Now, because the inhabitants of it had not seen this peace and salvation, because they had refused to open their eyes, and behold this glorious light of heaven which shone among them, therefore he said, Now they are hidden from thine eyes, still alluding to the import of the name.

Verse 43

Cast a trench about thee - This was literally fulfilled when this city was besieged by Titus. Josephus gives a very particular account of the building of this wall, which he says was effected in three days, though it was not less than thirty-nine furlongs in circumference; and that, when this wall and trench were completed, the Jews were so enclosed on every side that no person could escape out of the city, and no provision could be brought in, so that they were reduced to the most terrible distress by the famine which ensued. The whole account is well worth the reader's attention. See Josephus, War, book v. chap. xxii. sec. 1, 2, 3.

Verse 44

The time of thy visitation - That is, the time of God's gracious offers of mercy to thee. This took in all the time which elapsed from the preaching of John the Baptist to the coming of the Roman armies, which included a period of above forty years.

Verse 45

Went into the temple - See all this transaction explained, ^[1165] (note).

Verse 47

And he taught daily in the temple - This he did for five or six days before his crucifixion. Some suppose that it was on Monday in the passion week that he thus entered into Jerusalem, and purified the temple; and on Thursday he was seized late at night: during these four days he taught in the temple, and lodged each night at Bethany. See the note on ^[1166].

Verse 48

Were very attentive to hear him - Or, They heard him with the utmost attention, εξεκρεματο αυτου ακουων, literally, They hung upon him, hearing. The same form of speech is used often by both Greek and Latin writers of the best repute. -
Ex vultu dicentis, pendet omnium vultus.
The face of every man hung on the face of the speaker. - Pendetque iterum narrantis ab ore.
Virg. Aen. iv. 79
And she hung again on the lips of the narrator.
The words of the evangelist mark, not only the deepest attention because of the importance of the subject, but also the very high gratification which the hearers had from the discourse. Those who read or hear the words of Christ, in this way, must inevitably become wise to salvation.
The reader is requested to refer to Matthew 24 (note), and to ^[1167] (note), for more extensive information on the different subjects in this chapter, and to the other parallel places. The prophecy relative to the destruction of Jerusalem is one of the most circumstantial, and the most literally fulfilled, of any prediction ever delivered. See this particularly remarked at the conclusion of Matthew 24 (note), where the whole subject is amply reviewed.

Chapter 20

Introduction

The question concerning the authority of Christ, and the baptism of John, ^[1168]. The parable of the vine-yard let out to wicked husbandmen, ^[1169]. The chief priests and scribes are offended, and lay snares for him, ^[1170], ^[1171]. The question about tribute, ^[1172]. The question about the resurrection of the dead, and our Lord's answer, ^[1173]. How Christ is the son of David, ^[1174]. He warns his disciples against the hypocrisy of the scribes, whose condemnation he points out, ^[1175].

Verse 1

One of those days - Supposed to have been one of the four last days of his life, mentioned ^[1176], probably Tuesday before the passover.

Verse 2

By what authority, etc. - See the note on ^[1177] (note).

Verse 9

A certain man planted a vineyard, etc. - See this parable largely explained, ^[1178] (note). See also on ^[1179] (note).

Verse 10

That they should give him of the fruit - The Hindoo corn-merchants, that have lent money to husbandmen, send persons in harvest-time to collect their share of the produce of the ground.

Verse 16

God forbid - Or, Let it not be, μη γενοιτο. Our phrase, God forbid, answers pretty well to the meaning of the Greek, but it is no translation.

Verse 18

Grind him to powder - See on ^[1180] (note).

Verse 20

They watched him - Παρατηρησαντες, Insidiously watching. See on ^[1181] (note).
Spies - Εγκαθετους, from εν, in, and καθιημι, I let down, to set in ambush. One who crouches in some secret place to spy, listen, catch, or hurt. Hesychius explains the word by ενεδρευοντες, those who lie in wait, or in ambush, to surprise and slay. Josephus uses the word to signify a person bribed for a particular purpose. See War, b. ii. c. ii. s. 5, and b. vi. c. v. s. 2. No doubt the persons mentioned in the text were men of the basest principles, and were hired by the malicious Pharisees to do what they attempted in vain to perform.

Verse 22

Is it lawful for us to give tribute unto Caesar - See this insidious but important question considered at large on ^[1182] (note).

Verse 29

There were therefore seven brethren - See on ^[1183] (note).

Verse 34

The children of this world - Men and women in their present state of mortality and probation; procreation being necessary to restore the waste made by death, and to keep up the population of the earth.

Verse 36

Equal unto the angels - Who neither marry nor die. See the Jewish testimonies to the resurrection of the human body quoted at length on ^[1184] (note).

Verse 38

All live unto him - There is a remarkable passage in Josephus's account of the Maccabees, chap. xvi., which proves that the best informed Jews believed that the souls of righteous men were in the presence of God in a state of happiness. "They who lose their lives for the sake of God, Live unto God, as do Abraham, Isaac, and Jacob, and the rest of the patriarchs." And one not less remarkable in Shemoth Rabba, fol. 159. "Rabbi Abbin saith, The Lord said unto Moses, Find me out ten righteous persons among the people, and I will not destroy thy people. Then said Moses, Behold, here am I, Aaron, Eleazar, Ithamar, Phineas, Caleb, and Joshua; but God said, Here are but seven, where are the other three? When Moses knew not what to do, he said, O Eternal God, do those live that are dead! Yes, saith God. Then said Moses, If those that are dead do live, remember Abraham, Isaac, and Jacob." So the resurrection of the dead, and the immortality and immateriality of the soul, were not strange or unknown doctrines among the Jews.

Verse 40

They durst not ask - Or, did not venture to ask any other question, for fear of being again confounded, as they had already been.

Verse 41

How say they - See the note on ^[1185] (note).

Verse 43

Thy footstool - Literally, the footstool of thy feet. They shall not only be so far humbled that the feet may be set on them; but they shall be actually subjected, and put completely under that Christ whom they now despise, and are about to crucify.

Verse 46

Beware of the scribes - Take heed that ye be not seduced by those who should show you the way of salvation. See on ^[1186] (note).
1. How it can be supposed that the ancient Jewish Church had no distinct notion of the resurrection of the dead is to me truly surprising. The justice of God, so peculiarly conspicuous under the old covenant, might have led the people to infer that there must be a resurrection of the dead, if even the passage to which our Lord refers had not made a part of their law. As the body makes a part of the man, justice requires that not only they who are martyrs for the testimony of God, but also all those who have devoted their lives to his service, and died in his yoke, should have their bodies raised again. The justice of God is as much concerned in the resurrection of the dead, as either his power or mercy. To be freed from earthly incumbrances, earthly passions, bodily infirmities, sickness; and death, to be brought into a state of conscious existence, with a refined body and a sublime soul, both immortal, and both ineffably happy - how glorious the privilege! But of this, who shall be counted worthy in that day? Only those who have washed their robes, and made them white in the blood of the Lamb, and who, by patient continuing in well doing, have sought for glory and honor and immortality.
2. A bad example, supported by the authority, reputation, and majesty of religion, is a very subtle poison, from which it is very difficult for men to preserve themselves. It is a great misfortune for any people to be obliged to beware of those very persons who ought to be their rule and pattern. This is a reflection of pious Father Quesnel; and, while we admire its depth, we may justly lament that the evil he refers to should be so prevalent as to render the observation, and the caution on which it is founded, so necessary. But let no man imagine that bad and immoral ministers are to be found among one class of persons only. They are to be found in the branches as well as in the root: in the different sects and parties as well as in the mother or national Churches, from which the others have separated. On either hand there is little room for glorying. - Professors and ministers may change, but the truth of the Lord abideth for ever!

Chapter 21

Introduction

The poor widow casting two mites into the treasury, ^[1187]. The destruction of the temple foretold, ^[1188], ^[1189]. The signs of this desolation, ^[1190]. False Christs, ^[1191]. Wars, ^[1192], ^[1193]. Earthquakes and fearful sights, ^[1194]. Persecutions against the godly, ^[1195]. Directions how to escape, ^[1196]. The tribulation of those times, ^[1197]. The parable of the fig tree, illustrative of the time when they may expect these calamities, ^[1198]. The necessity of sobriety and watchfulness, ^[1199]. He teaches by day in the temple, and lodges by night in the mount of Olives, and the people come early to hear him, ^[1200], ^[1201].

Verse 1

The rich men casting their gifts into the treasury - See all this, from ^[1202], explained on ^[1203] (note).

Verse 2

A certain poor widow - A widow miserably poor; this is the proper import of πενιχραν, and her being miserably poor heightened the merit of the action.
Two mites - Which Mark says, ^[1204], make a farthing or quadrans, the fourth part of an As, or penny, as we term it. In Plutarch's time we find the smallest piece of brass coin in use among the Romans was the quadrans, but it appears that a smaller piece of money was in circulation among the Jews in our Lord's time, called here, and in Mark, ^[1205], a lepton, i.e. small, diminished, from λειπω, I fail. In ancient times our penny used to be marked with a deep indented cross, dividing the piece into four equal parts, which, when broken in two, made the half-penny, and, when broken into four, made the fourthing, what we have corrupted into farthing. Probably the Roman quadrans was divided in this way for the convenience of the poor. Our term mite seems to have been taken from the animal called by that name; for as that appeared to our ancestors to be the smallest of all animals, so this being the smallest of all coins was called by its name. Junius says that mite was a small base coin among the Dutch. Our word mite seems to be a contraction of the Latin minutum, a small thing, whence the French miete, a crumb, a very small morsel. See the note on ^[1206].

Verse 5

Goodly stones - Or, costly stones. It has been thought by some that this relates not so much to the stones of which the temple was built, as to the precious stones with which it was decorated. For an account of the stones of the temple, see on ^[1207] (note).
And gifts - Or, consecrated things, αναθημασι. Αναθημα properly signifies a thing consecrated to sacred uses: Αναθεμα signifies a thing devoted to a curse, or to destruction. They both come from the same root, ανατιθημι, I lay up, separate; and though two meanings cannot be more opposite than those assigned to these words, yet in the words themselves a short vowel (ε) in the place of a long one (η) makes all the difference between blessing and cursing.

Verse 6

One stone upon another - This was literally fulfilled. See ^[1208].

Verse 8

Many shall come in my name - Usurping my name: calling themselves the Messiah. See ^[1209]. Concerning this prediction of the destruction of Jerusalem, and its literal accomplishment, see the notes on Matthew 24:1-42 (note).

Verse 9

Commotions - Seditions and civil dissensions, with which no people were more agitated than the Jews.

Verse 11

Fearful sights - What these were the reader will find in detail on ^[1210] (note).

Verse 12

Synagogues - Or, assemblies, etc. See these all explained on ^[1211] (note).

Verse 13

It shall turn to you for a testimony - That is, it shall turn out on your part for a testimony to them (your persecutors) that you are thoroughly persuaded of the truth of what you teach, and that you are no impostors.

Verse 14

Settle it therefore, etc. - See on ^[1212] (note).

Verse 15

I will give you a mouth and wisdom - Στομα, a mouth, must appear plain to every person to be used here for a ready utterance, or eloquence in speaking. They shall have an abundance of wisdom to know what to say; and they shall have an irresistible eloquence to say what they ought.

Verse 18

But there shall not a hair of your head perish - A proverbial expression for, Ye shall not suffer any essential injury. Every genuine Christian shall escape when this desolation comes upon the Jewish state.

Verse 19

In your patience - Rather, your perseverance, your faithful continuance in my word and doctrine. Ye will preserve your souls. Ye shall escape the Roman sword, and not one of you shall perish in the destruction of Jerusalem. Instead of κτησασθε, possess, or preserve ye, I read κτησεσθε, ye shall preserve. This reading is supported by AB-B, five others; both the Syriac, all the Arabic, Ethiopic, Vulgate, all the Itala except two, Origen, Macarius, and Tertullian.

Verse 22

These be the days of vengeance - See on ^[1213] (note).

Verse 24

They shall fall by the edge of the sword - Those who perished in the siege are reckoned to be not less than eleven hundred thousand. See ^[1214].
And shall be led away captive - To the number of ninety-seven thousand. See Josephus, War, b. vi. c. ix. s. 2, 3, and on ^[1215] (note).
Trodden down of the Gentiles - Judea was so completely subjugated that the very land itself was sold by Vespasian; the Gentiles possessing it, while the Jews were either nearly all killed or led away into captivity.
Of the Gentiles be fulfilled - Till the different nations of the earth, to whom God shall have given the dominion over this land, have accomplished all that which the Lord hath appointed them to do; and till the time of their conversion to God take place. But when shall this be? We know not. The nations are still treading down Jerusalem, and the end is known only to the Lord. See the note on ^[1216].

Verse 25

The sea and the waves roaring - Figuratively pointing out the immense Roman armies by which Judea was to be overrun and destroyed.

Verse 26

Men's hearts failing them for fear - Or, Men fainting away through fear, (Αποψυχοντων), being ready to die.
Coming on the earth - Or, Coming upon this land, οικουμενῃ. See this translation of the word vindicated in the note on ^[1217] (note).

Verse 29

He spake to them a parable - Illustrated all these predicted facts by the simile of a fig tree. See this explained on ^[1218] (note).

Verse 31

The kingdom of God is nigh at hand - After the destruction of the Jewish state, the doctrine of Christ crucified shall be preached every where, and every where prevail.

Verse 32

This generation - This race of men; but see on ^[1219] (note), and ^[1220] (note).

Verse 34

Take heed to yourselves - See our Lord's parable, relative to this matter, explained, ^[1221] (note).
Be overcharged - Literally, be made heavy, as is generally the case with those who have eaten or drank too much. Take heed that ye be not rendered secure by an improper use of lawful things: do not make this earth your portion: expect its dissolution, and prepare to meet your God.

Verse 35

The face of the whole earth - Or, of this whole land. The land of Judea, on which these heavy judgments were to fall. See ^[1222]; see also ^[1223].

Verse 36

Watch ye therefore, and pray always - Perhaps we should connect ες παντι καιρῳ, continually, with αγρυπνειτε, watch, as it appears to be the most natural order. Indeed the word continually belongs equally to both watch and pray; and no man is safe, at any time, who does not attend to this advice as literally as possible.
That shall come to pass - That is, the tribulations which are on their way to overwhelm and destroy the Jewish people. These are sufficiently stated in the preceding verses.
To stand before the Son of man - To be acquitted, and to be condemned, are expressed, in ^[1224], by standing and falling. Those who were faithful to the grace they had received were not only not destroyed in the destruction of Jerusalem, but became heralds of the grace and mercy of God to the nations. Thus they were counted worthy to stand before the Son of man - to minister salvation in his name.

Verse 37

And in the day time - Or, every day - τας ἡμερας. This probably relates to the four last days of his life already mentioned.
Abode in the mount - He taught all day in the temple, and withdrew every evening, and lodged in Bethany; a town at the foot, or on the declivity of the mount of Olives. See the note on ^[1225].

Verse 38

The people came early - He returned early from the mount of Olives, and the people came early in the morning to the temple to hear his teaching. For practical observations on the awful subject of this chapter, see Matthew 24 at the end.

Chapter 22

Introduction

The chief priests and scribes plot our Lord's destruction, ^[1226], ^[1227]. Judas, at the instigation of the devil, betrays him, ^[1228]. He eats his last supper with his disciples, ^[1229]. Institutes the eucharist, ^[1230], ^[1231]. Announces one of his disciples as the traitor, ^[1232] : The contention which should be greatest, ^[1233]. Warns Peter against Satan's devices, ^[1234], ^[1235]. Peter's resolution, ^[1236]. His denial foretold, ^[1237]. Tells his disciples to make prudent provision for their own support, ^[1238]. The two swords, ^[1239]. He goes to the Mount of Olives, and has his agony in the garden, ^[1240]. Judas comes with a mob, ^[1241], ^[1242]. Peter cuts off the ear of the high priest's servant, which Christ heals by a touch, ^[1243]. He addresses the chief priests and captains of the temple, ^[1244], ^[1245]. They lead him to the high priest's house, and Peter follows and denies his Master, ^[1246]. Christ looks upon him, he is stung with remorse, and weeps bitterly, ^[1247], ^[1248]. Jesus is mocked, and variously insulted, ^[1249]. The next morning he is questioned before the council, ^[1250], ^[1251]. He acknowledges himself to be the Son of God, ^[1252]. They condemn him, ^[1253].

Verse 1

The feast of unleavened bread, etc. - See this largely explained, ^[1254] (note); Leviticus 23:2-40 (note), and on ^[1255] (note).

Verse 2

They feared the people - The great mass of the people seem to have been convinced that Christ was at least a prophet sent from God; and it is likely they kept steady in their attachment to him. The multitude, who are represented as clamouring for his blood at the crucifixion, appear to have been a mere mob, formed out of the creatures of the chief priests and Pharisees.

Verse 3

Then entered Satan into Judas - The devil filled the heart of Judas with avarice; and that infamous passion led him to commit the crime here specified. This at once accounts for the whole of this most unprincipled and unnatural transaction. None but a devil, or he who is possessed by one, could have been guilty of it: - let the living lay this to heart. A minister of the Gospel, who is a lover of money, is constantly betraying the interests of Christ. He cannot serve two masters; and while his heart is possessed with the love of self, the love of God and zeal for perishing souls cannot dwell in him. What Satan could not do by the envy and malice of the high priests and Pharisees, he effects by Judas, a false and fallen minister of the Gospel of God. None are so dangerous to the interests of Christianity as persons of this stamp.

Verse 4

And captains - Among the priests who were in waiting at the temple, some were appointed φυλακες, for a guard to the temple; and over these were Ϛρατηγοι commanding officers: both sorts are mentioned by Josephus, War, b. vi. c. 5. s. 3. Bp. Pearce, See another sense of captains, in the note on ^[1256] (note). Dr. Lightfoot supposes these to have been the captains over the watches; for in three places the priests kept watch and ward in the temple, viz. in Beth Abtenes, in Beth Nitsots, and in Beth Mokad. The Levites also in twenty-one places more, Middoth, chap. i. Though these watches consisted of several persons in each, there was one set over them, as the captain or head of that watch. He thinks that Matthew, ^[1257], refers to one of these: Ye have a watch of your own; let some of them be sent to guard the sepulchre. The captain of the temple, he supposes to have been the chief or head of all these watches; and thus he was captain of the captains. In the same Talmudical tract it is said, The ruler of the mountain of the temple (i.e. captain of the temple) takes his walks through every watch with torches lighted before him: if he found any upon the watch, that was not standing on his feet, he said, Peace be with thee: but if he found him sleeping, he struck him with a stick, and he might also burn his clothes. And when it was said by others, What noise is that in the court? the answer was, It is the noise of a Levite under correction, whose garments they are burning, because he slept upon his watch. This custom casts light on ^[1258] : Behold, I come as a thief: blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. It is easy to distinguish this captain of the mountain of the temple from the ruler of the temple, or sagan: the former presided over the guards; the latter over the whole service of the temple. We have them both distinguished, ^[1259] : there is the captain of the temple; and Annas, who was the sagan. See Lightfoot.

Verse 5

They - covenanted to give him money - Matthew says thirty pieces, or staters, of silver, about 4. 10s. English, the common price of the meanest slave. See the note on ^[1260].

Verse 6

And he promised - That is, to do it - εξωμολογησε: or, He accepted the proposal. See Wakefield.

Verse 7

The passover - Πασχα, ^[1261], is the name of the festival; το πασχα here is supposed to be the name of that on which they feasted, viz. the sacrificed paschal lamb. But see the notes on Matthew 26 (note), and especially the observations at the end of that chapter, (^[1262] (note)).

Verse 8

He sent Peter and John, etc. - See the subject of these verses largely explained on ^[1263] (note), and ^[1264], ^[1265] (note).

Verse 14

And when the hour was come - That is, the evening. See ^[1266], and ^[1267].

Verse 15

With desire I have desired - A Hebraism for, I have desired most earnestly. Our Lord's meaning seems to be, that, having purposed to redeem a lost world by his blood, he ardently longed for the time in which he was to offer himself up. Such love did the holy Jesus bear to the human race. This eucharistic passover was celebrated once, by way of anticipation, before the bloody sacrifice of the victim of salvation, and before the deliverance it was appointed to commemorate; as the figurative passover had been likewise once celebrated before the going out of Egypt, and the deliverance of God's chosen people. Quesnel.

Verse 16

Until it be fulfilled in the kingdom of God - That is, until that of which the passover is a type is fulfilled in my death, through which the kingdom of God, or of heaven, (See ^[1268]), shall be established among men.

Verse 17

He took the cup - This was not the sacramental cup, for that was taken after supper, ^[1269], but was the cup which was ordinarily taken before supper.
Divide it among yourselves - Pass the cup from one to another; thus the cup which Christ gave to the first person on his right hand continued to be handed from one to another, till it came to the last person on his left.

Verse 18

I will not drink of the fruit of the vine - That is, before the time of another passover, the Holy Ghost shall descend, the Gospel of the kingdom be established, and the sacramental supper shall take place of the paschal lamb; for in a few hours his crucifixion was to take place. See on ^[1270] (note).

Verse 19

Took bread - See the nature and design of the Lord's Supper explained in the notes on ^[1271] (note).
This do in remembrance of me - That the Jews, in eating the passover, did it to represent the sufferings of the Messiah, as evident from the tract Pesachim, fol. 119, quoted by Schoettgen.
Why do we call this the great hallel? (i.e. the hymn composed of several psalms, which they sung after the paschal supper). Ans. Because in it these five things are contained:
1. The exodus from Egypt.
2. The dividing of the Red Sea.
3. The promulgation of the law.
4. The resurrection of the dead. And,
5. The sufferings of the Messiah.
The first is referred to, ^[1272], When Israel went out of Egypt, etc.
The second in ^[1273], The sea saw it and fled.
The third in ^[1274], The mountains skipped like rams, etc.
The fourth in ^[1275], I will walk before the Lord in the land of the living.
The fifth in ^[1276], Not unto us, O Lord, not unto us, but unto thy name give glory; for thy mercy and thy truth's sake. See the note on ^[1277].

Verse 20

This cup is the new testament in my blood - Perhaps it might be better to paraphrase the passage thus: This cup which is poured out for you, signifies the blood of the new covenant, which is shortly to be ratified in (or by) the shedding of my blood. Or, This cup is the new covenant, poured out for you with my blood: - that is, the paschal sacrifice and my sacrifice happen together. But see Kypke.
It does not appear that our Lord handed either the bread or the cup to each person; he gave it to him who was next to him, and, by handing it from one to another, they shared it among themselves, ^[1278]. In this respect the present mode of administering the Lord's Supper is not strictly according to the original institution.

Verse 21

The hand of him that betrayeth me, etc. - What can be desired more, says Dr. Lightfoot, as a demonstration that Judas was present at the eucharist? And, whereas the contrary is endeavored to be proved out of John 13, nothing is made out of nothing; for there is not one syllable throughout that whole chapter of the paschal supper, but of a supper before the feast of the passover.

Verse 22

The Son of man goeth - That is, he is about to die, Απερχεσθαι, οιχεσθαι, abire, going, going away, and departing, are used, by the best Greek and Latin writers, for death and dying. See Rosenmuller.

Verse 23

They began to inquire among themselves - See the notes on ^[1279], ^[1280].

Verse 24

There was also a strife among them - There are two different instances of this sort of contention or strife mentioned by the evangelists, each of which was accompanied with very different circumstances; one by Matthew, in ^[1281], etc., by Mark, ^[1282], etc.; and by Luke, in ^[1283], etc. That contention cannot have been the same with this which is mentioned here. The other, related in ^[1284], etc., and ^[1285], etc., must be what Luke intended here to record; and this strife or contention was occasioned by the request which Zebedee's wife made to our Lord in favor of her sons, James and John; but, then, Luke has mentioned this very much out of the order of time, it having happened while our Lord and his disciples were on their way to Jerusalem: ^[1286]; ^[1287]. See Bp. Pearce.

Verse 25

Are called benefactors - The very Greek word used by the evangelist, ευεργεται, was the surname of some of the Ptolemies of Egypt; Ptolemy Euergetes, i.e. the Benefactor. It was a custom among the ancient Romans to distribute part of the lands which they had conquered on the frontiers of the empire to their soldiers; those who enjoyed such lands were called beneficiarii, beneficed persons; and the lands themselves were termed beneficia, benefices, as being held on the beneficence of the sovereign; and it is no wonder that such sovereigns, however tyrannical or oppressive they might have been in other respects, were termed benefactors by those who were thus dependent on their bounty.

Verse 26

Let him be as the younger - Dr. Lightfoot justly conjectures that Peter was the eldest of all the disciples; and he supposes that the strife was kindled between him and the sons of Zebedee, James and John. These three disciples were those whom Christ had distinguished by peculiar marks of his favor; and therefore it is natural to conclude that the strife lay between these three, the two brothers and Peter. Shall we or Peter be at the head? Neither, says our Lord. Let him, Peter, who is chief (ὁ μειζων, the eldest) among you, be as, John, ὁ νεωτερος, the younger. The younger part of the disciples do not appear to have taken any part in this contention; and our Lord shows Peter, and the sons of Zebedee, that they must be as unambitious as the younger in order to be acknowledged as his disciples. Dr. Lightfoot thinks that Peter was the mover of this strife, and therefore our Lord rebukes him by name.

Verse 29

I appoint unto you a kingdom, as my Father hath appointed unto me - The Codex Alexandrinus, with some other MSS., the later Syriac, and Origen, read in the first clause, διαθηκην, a covenant. I appoint unto you a Covenant, as my Father hath appointed unto me a kingdom: - Ye shall be ministers of the new covenant, as I am king in that spiritual kingdom to which it relates. This is a curious reading: but our Lord is probably to be understood as promising that they should get a kingdom - a state of blessedness, as he should get it - they must go through much tribulation in order to enter into the kingdom of God. So the Son of man suffered that he might enter into his glory: for the joy that was set before him, he endured the cross, and despised the shame, and is set down on the right hand of God.

Verse 30

Sit on thrones - See on ^[1288] (note). Marcion left the whole of this verse out, according to Epiphanius: probably because he did not understand it.

Verse 31

Simon, Simon - When a name is thus repeated in the sacred writings, it appears to be always intended as an expression of love, manifested by a warning voice. As if he had said, While thou and the others are contending for supremacy, Satan is endeavoring to destroy you all: but I have prayed for thee, as being in most danger.
Satan hath desired - you - That is, all the apostles, but particularly the three contenders: the plural pronoun, ὑμας, sufficiently proves that these words were not addressed to Peter alone. Satan had already got one, Judas; he had nearly got another, Peter; and he wished to have all. But we see by this that the devil cannot even tempt a man unless he receive permission. He desires to do all evil; he is permitted only to do some.

Verse 32

I have prayed for thee - From the natural forwardness and impetuosity of thy own spirit, thou wilt be brought into the most imminent danger; but I have supplicated for thee, that thy faith may not utterly fail - εκλειπῃ, from εκ, out, and λειπω, I fail, to fall utterly or entirely off. Peter's faith did fail, but not utterly: he did fall, but he did not fall off, apostatize, or forsake his Master and his cause finally, as Judas did. Every body sees, from Peter's denial of his Lord, that his faith did fail, and his great courage too; and yet they read, in the common translation, that Christ prayed that it might not fail: can they then conceive that our Lord's prayer was heard? The translation which I have given above removes this embarrassment and apparent contradiction. It was certainly Peter's advantage that our Lord did pray for him; but it was not so much for his honor that he should stand in need of such a prayer, beyond all others. Lightfoot.
When thou art converted - Restored to a sense of thy folly and sin, and to me and my cause - establish these thy brethren. All the disciples forsook Jesus and fled, merely through fear of losing their lives; Peter, who continued for a while near him, denied his Master with oaths, and repeated this thrice: our Lord seems to intimate that, after this fall, Peter would become more cautious and circumspect than ever; and that he should become uncommonly strong in the faith, which was the case; and that, notwithstanding the baseness of his past conduct, he should be a proper instrument for strengthening the feeble minded, and supporting the weak. His two epistles to the persecuted Christians show how well he was qualified for this important work.

Verse 34

The cock shall not crow this day - ^[1289], and ^[1290], say, this night; both expressions are right, because the Jewish day, of twenty-four hours, began with the evening, and ended at the evening of the following day. On Peter's denial, see the notes on ^[1291] (note).

Verse 35

When I sent you without purse - See the notes on ^[1292], ^[1293].

Verse 36

He that hath no sword - Bishop Pearce supposes that the word μαχαιραν, sword, has been inserted here from what is said in ^[1294], as it is evident our Lord never intended to make any resistance, or to suffer a sword to be used on the occasion; see ^[1295]. The word stands rather oddly in the passage: the verse, translated in the order in which it stands, is as follows: And he who hath none, let him sell his garment and buy - a sword. Now it is plain that the verb πωλησατω, let him buy, may be referred to πηραν a scrip, in the former part of the verse: therefore if, according to the bishop's opinion, the word sword be omitted, the passage may be understood thus: "When I sent you out before, ^[1296], etc., I intended you to continue itinerants only for a few days, and to preach the Gospel only to your country-men; therefore you had but little need of a staff, purse, or scrip, as your journey was neither long, nor expensive; but now I am about to send you into all the world, to preach the Gospel to every creature; and, as ye shall be generally hated and persecuted for my sake, ye shall have need to make every prudent provision for your journey; and so necessary will it be for you to provide yourselves victuals, etc., for your passage through your inhospitable country, that, if any of you have no scrip or wallet, he should sell even his upper garment to provide one." Others, who are for retaining the word sword, think that it was a proverbial expression, intimating a time of great difficulty and danger, and that now the disciples had need to look to themselves, for his murderers were at hand. The reader will observe that these words were spoken to the disciples just before he went to the garden of Gethsemane, and that the danger was now so very near that there could be no time for any of them to go and sell his garment in order to purchase a sword to defend himself and his Master from the attack of the Jewish mob.
Judea was at this time, as we have already noticed, much infested by robbers: while our Lord was with his disciples, they were perfectly safe, being shielded by his miraculous power. Shortly they must go into every part of the land, and will need weapons to defend themselves against wild beasts, and to intimidate wicked men, who, if they found them totally defenceless, would not hesitate to make them their prey, or take away their life. However the matter may be understood, we may rest satisfied that these swords were neither to be considered as offensive weapons, nor instruments to propagate the truth. The genius and spirit of the Christian religion is equally against both. Perhaps, in this counsel of our Lord, he refers to the contention about supremacy: as if he had said, Instead of contending among yourselves about who shall be the greatest, ye have more need to unite yourselves against the common enemy, who are now at hand: this counsel was calculated to show them the necessity of union among themselves, as their enemies were both numerous and powerful.

Verse 37

Must yet be accomplished - Probably meaning that, though this prophecy did refer to some particular matter in the time of the prophet, yet it farther (ετι) related to Christ, and could not have its complete accomplishment but in his crucifixion as a criminal.
For the things concerning me have an end - As if he had said, My work is now almost done; yours is only beginning; I am now about to be crucified and numbered with the transgressors; think what will be done to you, and what ought to be done by you; and then think if this be a time for you to be contending with each other. Lightfoot.

Verse 38

Lord, behold, here are two swords. And he said unto them, It is enough - These words cannot be well understood as being an answer to the supposed command of Christ, for every one who had no sword to go and sell his garment and buy one; for, in this case, they were not enough, or sufficient, as nine of the disciples must be without any instrument of defense; but they may be understood as pointing out the readiness and determination of Peter, and perhaps some others, to defend our Lord: Thou shalt not be treated as a transgressor; here are two swords, and we will fight for thee. In ^[1297], Peter had said, he was ready to go with Christ either to prison or death; which showed his strong resolution to stand by and defend his Master, even at the expense of his life. But, alas, he depended too much on himself!
It is enough. The meaning probably is, there is enough said on the subject; as immediately after this he entered into his agony.
I must here confess that the matter about the swords appear to me very obscure. I am afraid I do not understand it, and I know of none who does. Schoettgen and Lightfoot have said much on the subject; others have endeavored to get rid of the difficulty by translating μαχαιραν a knife, which was necessary on long journeys for providing forage and fuel; as they were to depend wholly on their own industry, under God, for all the necessaries of life, while going through the nations of the earth, preaching the Gospel to Jews and Gentiles. I cannot say which sense the reader should prefer.

Verse 40

When he was at the place - Viz. Gethsemane. On this agony of our Lord see the notes on ^[1298] (note).

Verse 43

There appeared an angel - from heaven - It was as necessary that the fullest evidence should be given, not only of our Lord's Divinity, but also of his humanity: his miracles sufficiently attested the former; his hunger, weariness, and agony in the garden, as well as his death and burial, were proofs of the latter. As man, he needs the assistance of an angel to support his body, worn down by fatigue and suffering. See at the end of ^[1299] (note).

Verse 44

Prayed more earnestly - With greater emphasis and earnestness than usual, with strong crying and tears, ^[1300]; the reason given for which is, that he was in an agony. Kypke well observes, Vox αγωνια summum animi angorem et dolorem indicat; et idem est, quod αδημονειν, ^[1301]; ^[1302]. "The word αγωνια (agony) points out the utmost anguish and grief of soul, and is of the same import with αδημονειν in Matthew and Mark." See the note on ^[1303].
Drops of blood - See the note on ^[1304]. Some have thought that the meaning of the words is, that the sweat was so profuse that every drop was as large as a drop of blood, not that the sweat was blood itself: but this does not appear likely. There have been cases in which persons in a debilitated state of body, or through horror of soul, have had their sweat tinged with blood. Dr. Mead from Galen observes, Contingere interdum, poros ex multo aut fervido spiritu adeo dilatari, ut etiam exeat sanguis per eos, fiatque sudor sanguineus. "Cases sometimes happen in which, through mental pressure, the pores may be so dilated that the blood may issue from them; so that there may be a bloody sweat." And Bishop Pearce gives an instance from Thuanus (De Thou) of an Italian gentleman being so distressed with the fear of death that his body was covered with a bloody sweat. But it is fully evident that the fear of death could have no place in the mind of our blessed Lord. He was in the bloom of life, in perfect health, and had never suffered any thing from disease of any kind; this sweat was most assuredly produced by a preternatural cause. See at the end of the chapter.

Verse 48

Betrayest thou the Son of man with a kiss? - Dost thou attempt to kiss me as a friend, while thou art delivering me up into the hands of my enemies? We need not wonder at all this, as Satan himself had entered into the heart of this traitor, see ^[1305]; consequently we can expect nothing from him but what is fell, deceitful, and cruel.

Verse 50

Cut off his right ear - See the note on ^[1306].

Verse 51

Suffer ye thus far - Or, Suffer me to go thus far. As they had now a firm hold of Christ, ^[1307], he wished them to permit him to go as far as Malchus, whose ear was cut off, that he might heal it. See the objections brought against this interpretation answered by Kypke; and see the examples he produces. However, the words may be understood as an address to his disciples: Let them proceed; make no resistance; for in this way only are the Scriptures to be fulfilled.

Verse 53

I was daily with you in the temple - Alluding to the four preceding days, during the whole of which he taught in the temple, see ^[1308], and ^[1309].
This is your hour, and the power of darkness - That is, the time in which you are permitted to unrein your malice; which ye could not do before, because God did not permit you; and so perfectly are ye under his control that neither you nor the prince of darkness can proceed a hair's breadth against me but through this permission: see at the end of the chapter. What a comfortable thought is it to the followers of Christ, that neither men nor demons can act against them but by the permission of their heavenly Father, and that he will not suffer any of those who trust in him to be tried above what they are able to bear, and will make the trial issue in their greater salvation, and in his glory!

Verse 56

A certain maid beheld him - Or, Attentively beholding him, ατενισασα. And this she did by the help of the light of the fire at which Peter sat.

Verse 57

And he denied him - See the notes on ^[1310], ^[1311], etc.

Verse 61

The Lord turned, and looked upon Peter - See the note on ^[1312], where this delicate reproof is particularly noted.

Verse 62

And Peter went out - The word Peter is omitted by BDKLM, and many other good MSS., with some of the ancient versions. Griesbach leaves it out of the text.

Verse 63

Mocked him, and smote him - This and the following verses are placed by Matthew and Mark before the relation of Peter's denial. For their explanation, see on ^[1313], ^[1314] (note).

Verse 68

And if I also ask you - Concerning the Christ, in case ye cannot give me such an answer as may prove I am not the Christ, ye will not let me go; for I know ye are determined to put me to death.

Verse 69

Hereafter - From this very time, απο του νυν. The kingdom of God is now going to be set up. See the note on ^[1315], ^[1316].

Verse 70

Art thou then the Son of God? - They all insisted on an answer to this question, and the high priest particularly put it to him, ^[1317].

Verse 71

We ourselves have heard - We have heard him profess himself the Son of God; he is therefore guilty of blasphemy, and, as an impious pretender to a Divine mission, we must proceed against and condemn him to death. See the note on ^[1318]. Thus they proceeded as far as they could; he must now be brought before Pilate, as the Jews had no power to put him to death. His trial before Pilate is related in the subsequent chapter.
On our Lord's agony in the garden, related in the 43d and 44th verses, much has been written, but to little purpose. The cause of this agony seems not to have been well understood; and there have been many wild conjectures concerning it. Some think it was occasioned by "the Divine wrath pressing in upon him; for, as he was bearing the sin of the world, God looked on and treated him as if he were a sinner." There is something very shocking in this supposition; and yet it is truly astonishing how general it is. The ministry of the angel, in this case, is a sufficient refutation of this opinion; for what sort of strength could an angel give Christ against God's indignation? Angelic strength could not enable him to bear either the sin of the world or God's wrath. If an angel could have succoured him in this, an angel might have made the whole atonement. Indeed, the ministry of the angel, who must have been sent from God, and sent in love too, is a full proof that God's wrath was not poured out on our blessed Redeemer at this time. Dr. Lightfoot conjectures that his conflict in the garden was with a devil, who appeared to him in a bodily shape, most horrible; and that it was through this apparition that he began to be sore amazed, and very heavy, ^[1319]; for, as Satan assaulted the first Adam in a garden in a bodily shape, it is not unreasonable to conclude that in the same way he assaulted the second Adam in a garden. St. Luke tells us, ^[1320], that when the devil had finished all his temptations, he departed from him for a season: this season in the garden, probably, was the season, or fit opportunity, for him to return - the prince of this world came and found nothing in him, ^[1321]. But, though there was nothing in the immaculate Jesus on which Satan could work, yet he might, as the doctor supposes, assume some horrible shape, in order to appal his mind, and shake his firmness; and the evangelist seems to intimate that he had desired to be permitted to try or sift the disciples in this way, see ^[1322]; and it is probable that it is to some personal, horrid appearance, that the apostle alludes when he speaks of the messenger of Satan that buffeted him, ^[1323]. The angel, therefore, from heaven, may be supposed to come against this angel from hell; and, as the one appeared to terrify, the other appeared to strengthen him. It was not necessary to exert the Divine power to crush this devil, and therefore an angel from heaven is sent to counteract his influence. This is the sum of Dr. Lightfoot's reasonings upon this very difficult subject.
Others suppose that, while our Lord was praying intensely in the garden, the extreme fervor of his application to God in the behalf of the poor deluded Jews, and in behalf of the world, was too much for his human nature to support; that he, in consequence, fell into a swoon, in which he had a Vision of an angel coming from heaven to strengthen him. Let these sentiments stand on their respective merits.
What renders this circumstance more difficult is, that there is no mention of it in any of the other evangelists: and it is worthy of remark that, among many of the ancients, the authenticity of these two verses, the 43d and 44th, has been doubted, and in consequence they are omitted in several MSS., and in some versions and fathers. The Codex Alexandrinus and the Codex Vaticanus, the two oldest MSS. in the world, omit both verses; in some other very ancient MSS. they stand with an asterisk before them, as a mark of dubiousness; and they are both wanting in the Coptic Fragments published by Dr. Ford. They are however extant in such a vast number of MSS., versions, and fathers, as to leave no doubt with most critics of their authenticity. After all that has been said, or perhaps can be said on this subject, there will remain mysteries which only the bright light of the eternal world can sufficiently illustrate. That Christ was now suffering, the just for the unjust, that he might bring us to God, and that he was bearing in his body the punishment due to their sins, I have no doubt: and that the agony of his mind, in these vicarious sufferings, caused the effusion from his body, of the bloody sweat, may be easily credited without supposing him to be at all under the displeasure of his heavenly Father; for, as God can see nothing but as it is, he could not see him as a sinner who was purity itself. In every act, Jesus was that beloved Son in whom the Father was ever well pleased.
As to the angel strengthening him, probably no more is meant by it than a friendly sympathizing of one of those heavenly beings with their Lord in distress: this circumstance is the most difficult in the whole relation; but, understood thus, the difficulty is removed; for what strength could the highest angel in heaven afford to our blessed Lord in his atoning acts? Surely, none. The bare supposition is insupportable. But, if we allow that the angel came to sympathize with him during his passions the whole account will appear plain and consistent.

Chapter 23

Introduction

Christ is led to Pilate, and accused by the Jews, ^[1324], ^[1325]. Pilate examines, and pronounces him innocent, ^[1326], ^[1327]. The Jews virulently accuse him, ^[1328]. Pilate, understanding that he was of Galilee, sends him to Herod, by whom he is examined, ^[1329]. The chief priests and scribes vehemently accuse him, and Herod and his soldiers mock him, ^[1330], ^[1331]. Pilate and Herod become friends, ^[1332]. Pilate, before the chief priests, rulers, and people, pronounces Christ to be innocent, and offers to release him, ^[1333]. The Jews clamor for his condemnation, and Pilate gives him up to their will, ^[1334]. Simon bears his cross, ^[1335]. The people bewail him, and he foretells the destruction of the Jewish state, ^[1336]. He and two malefactors are brought to Calvary, and are crucified, ^[1337], ^[1338]. He prays for his crucifiers, ^[1339]. He is derided, mocked, and insulted by the rulers, and by the soldiers, ^[1340]. The superscription on the cross, ^[1341]. The conduct of the two malefactors, to one of whom he promises paradise, ^[1342]. The great darkness, ^[1343], ^[1344]. He gives up the ghost, ^[1345]. The centurion and many others are greatly affected at his death, ^[1346]. Joseph of Arimathea begs the body, and puts it in his own new tomb, ^[1347]. The women prepare spices and ointments to embalm him, ^[1348].

Verse 1

The whole multitude - It seems most probable that the chief priests, elders, scribes, and captains of the temple, together with their servants, dependents, and other persons hired for the purpose, made up the multitude mentioned here. The common people were generally favourers of Christ; and for this reason the Jewish rulers caused him to be apprehended in the night, and in the absence of the people, ^[1349], and it was now but just the break of day, ^[1350].

Verse 2

Perverting the nation - The Greek word διαστρεφοντα, signifies stirring up to disaffection and rebellion. Many MSS. and versions add ἡμων, Our nation. They intimated that he not only preached corrupt doctrine, but that he endeavored to make them disaffected towards the Roman government, for which they now pretended to feel a strong affection!
Several copies of the Itala add, Destroying our law and prophets. Et solventem legem nostram et prophetas.
Forbidding to give tribute to Caesar - These were the falsest slanders that could be invented. The whole of our Lord's conduct disproved them. And his decision in the case of the question about the lawfulness of paying tribute to Caesar, ^[1351], was so fully known that we find Pilate paid not the least attention to such evidently malicious and unfounded accusations. Neither Christ nor any of his followers, from that day until now, ever forbade the paying tribute to Caesar; that is, constitutional taxes to a lawful prince.

Verse 4

I find no fault in this man - According to ^[1352], ^[1353], Pilate did not say this till after our Lord had declared to him that his kingdom was not of this world; and probably not till after he had found, on examining witnesses, (^[1354]), that all their evidence amounted to no proof, of his having set up himself for a temporal king. See Bishop Pearce.

Verse 5

Saying, He stirreth up the people, etc. - In the Codex Colbertinus, a copy of the ancient Itala or Antehieronymian version, this verse stands thus: He stirreth up the people, beginning from Galilee, and teaching through all Judea unto this place; our wives and our children he hath rendered averse from us, and he is not baptized as we are. As the Jews found that their charge of sedition was deemed frivolous by Pilate, they changed it, and brought a charge equally false and groundless against his doctrine.

Verse 7

Herod's jurisdiction - The city of Nazareth, in which Christ had continued till he was thirty years of age, and that of Capernaum, in which he principally resided the last years of his life, were both in Lower Galilee, of which Herod Antipas was tetrarch. Pilate was probably glad of this opportunity to pay a little respect to Herod, whom it is likely he had irritated, and with whom he now wished to be friends. See ^[1355].

Verse 10

The chief priests - vehemently accused him - Corrupt priests and teachers are generally the most implacable enemies of Christ and his truth. Evil passions betray those who are slaves to them. An affected moderation would have rendered these accusers less suspected, their accusations more probable, and the envy less visible than this vehemence: but envy seldom or never consults prudence: and God permits this to be so for the honor of truth and innocence. Quesnel.

Verse 11

A gorgeous robe - Εσθητα λαμπραν. It probably means a white robe, for it was the custom of the Jewish nobility to wear such. Hence, in ^[1356], it is said of the saints, They shall walk with me in White (garments), because they are Worthy. In such a robe, Herod, by way of mockery, caused our Lord to be clothed; but, the nobility among the Romans wearing purple for the most part, Pilate's soldiers, who were Romans, put on Jesus a purple robe, ^[1357]; ^[1358]; both of them following the custom of their own country, when, by way of mocking our Lord as a king, they clothed him in robes of state. See Bishop Pearce.

Verse 12

Pilate and Herod were made friends - I do not find any account of the cause of the enmity which subsisted between Herod and Pilate given by ancient authors; and the conjectures of the moderns on the subject should be considered as mere guesses. It is generally supposed that this enmity arose from what is related Luke 13, of the Galileans, whose blood Pilate hath mingled with that of their sacrifices. These were Herod's subjects, and Pilate seems to have fallen on them at the time they were offering sacrifices to God at the temple. Wicked men cannot love one another: this belongs to the disciples of Christ. But when Christ, his truth, or his followers are to be persecuted, for this purpose the wicked unite their counsels and their influence. The Moabites and Ammonites, who were enemies among themselves, united against poor Israel, and, as Rabbi Tanchum says, may be likened to two contending dogs, who, when the wolf comes, join together to destroy him; each knowing that, if he do not, the wolf will kill both in succession: whereas, by their union, they may now kill or baffle him. There is a proverb among the rabbins, that, when the cat and weasel marry together, misery becomes increased.

Verse 15

No, nor yet Herod: for I sent you to him - That is, to see whether he could find that Christ had ever attempted to raise any disaffection or sedition among the Galileans, among whom he had spent the principal part of his life; and yet Herod has not been able to find out any evil in his conduct. Your own accusations I have fully weighed, and find them to the last degree frivolous.
Instead of ανεπεμψα γαρ ὑμας προς αυτον, for I sent you to him, BHKLM, and many other MSS., with some versions, read ανεπεμψεν γαρ αυτον προς ἡμας, for he hath sent him to us. As if he had said, "Herod hath sent him back to us, which is a sure proof that he hath found no blame in him."
Nothing worthy of death is done unto him - Or rather, nothing worthy of death is committed by him, Πεπραγμενον αυτῳ, not, done unto him. This phrase is of the same sense with ουδεν πεπραχεν αυτος, he hath done nothing, and is frequent in the purest Attic writers. See many examples in Kypke.

Verse 17

For of necessity he must release one - That is, he was under the necessity of releasing one at this feast. The custom, however it originated, had now been so completely established that Pilate was obliged to attend to it. See on ^[1359] (note).

Verse 18

Away with this man - That is, Put him to death - αιρε τουτον, literally, Take this one away, i.e. to punishment - to death.

Verse 22

I have found no cause of death in him - I find no crime worthy of death in him. There is nothing proved against him that can at all justify me in putting him to death, So here our blessed Lord was in the most formal manner justified by his judge. Now as this decision was publicly known, and perhaps registered, it is evident that Christ died as an innocent person, and not as a malefactor. On the fullest conviction of his innocence, his judge pronounced him guiltless, after having patiently heard every thing that the inventive malice of these wicked men could allege against him; and, when he wished to dismiss him, a violent mob took and murdered him.

Verse 26

Simon, a Cyrenian - See on ^[1360] (note).

Verse 27

Bewailed and lamented him - Εκοπτοντο, Beat their breasts. See on ^[1361] (note).

Verse 28

Weep not for me - Many pious persons have been greatly distressed in their minds, because they could not weep on reading or hearing of the sufferings of Christ. For the relief of all such, let it be for ever known that no human spirit can possibly take any part in the passion of the Messiah. His sufferings were such as only God manifested in the flesh could bear; and, as they were all of an expiatory nature, no man can taste of or share in them. Besides, the sufferings of Christ are not a subject of sorrow to any man; but, on the contrary, of eternal rejoicing to the whole of a lost world. Some have even prayed to participate in the sufferings of Christ. The legend of St. Francis and his stigmata is well known. - He is fabled to have received the marks in his hands, feet, and side.
Relative to this point, there are many unwarrantable expressions used by religious people in their prayers and hymns. To give only one instance, how often do we hear these or similar words said or sung: - "Give me to feel thy agonies!
One drop of thy sad cup afford!"
Reader! one drop of this cup would bear down thy soul to endless ruin; and these agonies would annihilate the universe. He suffered alone: for of the people there was none with him; because his sufferings were to make an atonement for the sins of the world: and in the work of redemption he had no helper.

Verse 30

Mountains, fall on us - As this refers to the destruction of Jerusalem, and as the same expressions are used, ^[1362], Dr. Lightfoot conjectures that the whole of that chapter may relate to the same event.

Verse 31

If they do these things in a green tree - This seems to be a proverbial expression, the sense of which is: If they spare not a tree which, by the beauty of its foliage, abundance and excellence of its fruits, deserves to be preserved, then the tree which is dry and withered will surely be cut down. If an innocent man be put to death in the very face of justice, in opposition to all its dictates and decisions, by a people who profess to be governed and directed by Divine laws, what desolation, injustice, and oppression may not be expected, when anarchy and confusion sit in the place where judgment and justice formerly presided? Our Lord alludes prophetically to those tribulations which fell upon the Jewish people about forty years after. See the notes on Matthew 24:1-51 (note).

Verse 32

Two other malefactors - Ἑτεροι δυο κακουργοι, should certainly be translated two others, malefactors, as in the Bibles published by the King's printer, Edinburgh. As it now stands in the text, it seems to intimate that our blessed Lord was also a malefactor.

Verse 33

The place - called Calvary - See on ^[1363] (note).
They crucified him - See the nature of this punishment explained ^[1364] (note).

Verse 34

They know not what they do - If ignorance do not excuse a crime, it at least diminishes the atrocity of it. However, these persons well knew that they were crucifying an innocent man; but they did not know that, by this act of theirs, they were bringing down on themselves and on their country the heaviest judgments of God. In the prayer, Father, forgive them! that word of prophecy was fulfilled, He made intercession for the transgressors, ^[1365].

Verse 35

Derided him - Treated him with the utmost contempt, εξεμυκτηριζον, in the most infamous manner. See the meaning of this word explained, ^[1366] (note).

Verse 36

Offering him vinegar - See on ^[1367] (note). Vinegar or small sour wine, was a common drink of the Roman soldiers; and it is supposed that wherever they were on duty they had a vessel of this liquor standing by. It appears that at least two cups were given to our Lord; one before he was nailed to the cross, viz. of wine mingled with myrrh, and another of vinegar, while he hung on the cross. Some think there were three cups: One of wine mixed with myrrh; the Second, of vinegar mingled with gall; and the Third, of simple vinegar. Allow these three cups, and the different expressions in all the evangelists will be included. See Lightfoot.

Verse 38

A superscription - See ^[1368].
In letters of Greek, and Latin and Hebrew - The inscription was written in all these languages, which were the most common, that all might see the reason why he was put to death. The inscription was written in Greek, on account of the Hellenistic Jews, who were then at Jerusalem because of the passover; it was written in Latin, that being the language of the government under which he was crucified; and it was written in Hebrew, that being the language of the place in which this deed of darkness was committed. But, by the good providence of God, the inscription itself exculpated him, and proved the Jews to be rebels against, and murderers of, their king. See the note on ^[1369]. It is not to be wondered at that they wished Pilate to alter this inscription, ^[1370], as it was a record of their infamy.

Verse 39

One of the malefactors which were hanged - It is likely that the two robbers were not nailed to their crosses, but only tied to them by cords, and thus they are represented in ancient paintings. If not nailed, they could not have suffered much, and therefore they were found still alive when the soldiers came to give the coup de grace, which put a speedy end to their lives. ^[1371].

Verse 40

Dost not thou fear God - The sufferings of this person had been sanctified to him, so that his heart was open to receive help from the hand of the Lord: he is a genuine penitent, and gives the fullest proof he can give of it, viz. the acknowledgment of the justice of his sentence. He had sinned, and he acknowledges his sin; his heart believes unto righteousness, and with his tongue he makes confession unto salvation. While he condemns himself he bears testimony that Jesus was innocent. Bishop Pearce supposes that these were not robbers in the common sense of the word, but Jews who took up arms on the principle that the Romans were not to be submitted to, and that their levies of tribute money were oppressive; and therefore they made no scruple to rob all the Romans they met with. These Jews Josephus calls λῃσται, robbers, the same term used by the evangelists. This opinion gains some strength from the penitent thief's confession: We receive the reward of our deeds - we rose up against the government, and committed depredations in the country; but this man hath done nothing amiss - ατοπον, out of place, disorderly, - nothing calculated to raise sedition or insurrection; nor inconsistent with his declarations of peace and good will towards all men, nor with the nature of that spiritual kingdom which he came to establish among men; though he is now crucified under the pretense of disaffection to the Roman government.

Verse 42

Lord, remember me, etc. - It is worthy of remark, that this man appears to have been the first who believed in the intercession of Christ.

Verse 43

To-day shalt thou be with me in paradise - Marcion and the Manichees are reported to have left this verse out of their copies of this evangelist. This saying of our Lord is justly considered as a strong proof of the immateriality of the soul; and it is no wonder that those who have embraced the contrary opinion should endeavor to explain away this meaning. In order to do this, a comma is placed after σημερον, to-day, and then our Lord is supposed to have meant, "Thou shalt be with me after the resurrection I tell thee this, To-Day." I am sorry to find men of great learning and abilities attempting to support this most feeble and worthless criticism. Such support a good cause cannot need; and, in my opinion, even a bad cause must be discredited by it.
In paradise. The garden of Eden, mentioned ^[1372], is also called, from the Septuagint, the garden of Paradise. The word עדן Eden, signifies pleasure and delight. Several places were thus called; see ^[1373]; ^[1374]; ^[1375]; ^[1376]; and ^[1377]; and such places probably had this name from their fertility, pleasant situation, etc., etc. In this light the Septuagint have viewed ^[1378]. as they render the passage thus: εφυτευσεν ὁ Θεος παραδεισον εν Εδεμ, God planted a paradise in Eden. Hence the word has been transplanted into the New Testament; and is used to signify a place of exquisite pleasure and delight. From this the ancient heathens borrowed their ideas of the gardens of the Hesperides, where the trees bore golden fruit; and the gardens of Adonis, a word which is evidently derived from the Hebrew עדן Eden: and hence the origin of sacred groves, gardens, and other enclosures dedicated to purposes of devotion, some comparatively innocent, others impure. The word paradise is not Greek, but is of Asiatic origin. In Arabic and Persian it signifies a garden, a vineyard, and also the place of the blessed. In the Kushuf ul Loghat, a very celebrated Persian dictionary, the Jenet al Ferdoos, Garden of Paradise, is said to have been "created by God out of light, and that the prophets and wise men ascend thither."
Paradise was, in the beginning, the habitation of man in his state of innocence, in which he enjoyed that presence of his Maker which constituted his supreme happiness. Our Lord's words intimate that this penitent should be immediately taken to the abode of the spirits of the just, where he should enjoy the presence and approbation of the Most High. In the Institutes of Menu, chap. Oeconomics, Inst. 243, are the following words: "A man habitually pious, whose offenses have been expiated, is instantly conveyed, after death, to the higher world, with a radiant form, and a body of ethereal substance." The state of the blessed is certainly what our Lord here means: in what the locality of that state consists we know not. The Jews share a multitude of fables on the subject.

Verse 44

Darkness over all the earth - See the note on ^[1379]. The darkness began at the sixth hour, about our twelve o'clock at noon, and lasted till the ninth hour, which answered to our three o'clock in the afternoon.

Verse 45

The sun was darkened - See an examination of the accounts of Phlegon, Thallus, and Dionysius, on ^[1380] (note).
The veil - was rent - See ^[1381].

Verse 46

Into thy hands I commend my spirit - Or, I will commit my spirit - I deposit my soul in thy hands. Another proof of the immateriality of the soul, and of its separate existence when the body is dead.

Verse 48

And all the people - All were deeply affected except the priests, and those whom they had employed to serve their base purposes. The darkness, earthquake, etc., had brought terror and consternation into every heart. How dreadful is the state of those who, in consequence of their long opposition to the grace and truth of God, are at last given up to a reprobate mind!

Verse 50

Joseph of Arimathea - See the notes on ^[1382] (note), and those especially on ^[1383] (note).

Verse 54

And the Sabbath drew on - Or, The Sabbath was lighting up, επεφωσκε, i.e. with the candles which the Jews light just before six in the evening, when the Sabbath commences. The same word is used for the dawning of the day, ^[1384]. Wakefield. The Jews always lighted up candles on the Sabbath; and it was a solemn precept that, "if a man had not bread to eat, he must beg from door to door to get a little oil to set up his Sabbath light." The night of the Sabbath drew on, which the Jews were accustomed to call the light. See Lightfoot.

Verse 55

The women also, which came - These were Mary of Magdala, Joanna, and Mary the mother of James, ^[1385]. To these three, Mark, in ^[1386], adds, Salome; but some think that this was only a surname of one of these Marys.

Verse 56

Prepared spices and ointments - This was in order to embalm him; which sufficiently proves that they had no hope of his resurrection the third day.
And rested the Sabbath day - For though the Jewish canons allowed all works, necessary for the dead, to be done, even on the Sabbath, such as washing and anointing, provided they moved not a limb of the dead person, yet, as the Jews had put Christ to death under the pretense of his being a malefactor, it would not have been either prudent or safe to appear too forward in the present business; and therefore they rested on the Sabbath.
Certain copies of the Itala have some remarkable additions in these concluding verses. The conclusion of the 48th verse, in one of them, is read thus: Beating their breasts and their foreheads, and saying, Wo to us because of what is done this day, on account of our sins; for the desolation of Jerusalem is at hand. To ^[1387], another adds: And when Pilate heard that he was dead, he glorified God and gave the body to Joseph. On the circumstances of the crucifixion, see the observations at the end of Matthew 27 (note), and consider how heinous sin must be in the sight of God, when it required such a sacrifice!

Chapter 24

Introduction

The women coming early to the sepulchre on the first day of the week, bringing their spices, find the stone rolled away, and the tomb empty, ^[1388]. They see a vision of angels, who announce Christ's resurrection, ^[1389]. The women return and tell this to the eleven, ^[1390], ^[1391]. They believe not, but Peter goes and examines the tomb, ^[1392], ^[1393]. Christ, unknown, appears to two of the disciples who were going to Emmaus, and converses with them, vv. 13-29. While they are eating together, he makes himself known, and immediately disappears, ^[1394], ^[1395]. They return to Jerusalem, and announce his resurrection to the rest of the disciples, ^[1396]. Jesus himself appears to them, and gives them the fullest proof of the reality of his resurrection, ^[1397]. He preaches to them, and gives them the promise of the Holy Spirit, ^[1398]. He takes them to Bethany, and ascends to heaven in their sight, ^[1399], ^[1400]. They worship him, and return to Jerusalem, ^[1401], ^[1402].

Verse 1

Bringing the spices - To embalm the body of our Lord: but Nicodemus and Joseph of Arimathea had done this before the body was laid in the tomb. See ^[1403], ^[1404]. But there was a second embalming found necessary: the first must have been hastily and imperfectly performed; the spices now brought by the women were intended to complete the preceding operation.
And certain others with them - This clause is wanting in BCL, two others; Coptic, Ethiopic, Vulgate, and in all the Itala except two. Dionysius Alexandrinus, and Eusebius also omit it. The omission is approved by Mill, Bengel, Wetstein, Griesbach, and others. Bishop Pearce thinks it should be left out for the following reasons:
1. "They who came to the sepulchre, as is here said, being the same with those who, in ^[1405], are called the women which came with him from Galilee, there was no room for Luke (I think) to add as here, and some others came with them; because the words in ^[1406], to which these refer, include all that can be supposed to be designed by the words in question.
2. Luke has named no particular woman here, and therefore he could not add and some others, etc., these words necessarily requiring that the names of the women should have preceded, as is the case in ^[1407], where, when Mary Magdalene, the other Mary, and Joanna, had been named, it is very rightly added, and other women that were with them."

Verse 2

They found the stone rolled away - An angel from God had done this before they reached the tomb, ^[1408] : On this case we cannot help remarking, that, when persons have strong confidence in God, obstacles do not hinder them from undertaking whatever they have reason to believe he requires; and the removal of them they leave to him: and what is the consequence? They go on their way comfortably, and all difficulties vanish before them.

Verse 3

And found not the body of the Lord - His holy soul was in Paradise, ^[1409]; and the evangelist mentions the body particularly, to show that this only was subject to death. It is, I think, evident enough, from these and other words of Luke, that the doctrine of the materiality of the soul, made no part of his creed.

Verse 5

Why seek ye the living among the dead? - This was a common form of speech among the Jews, and seems to be applied to those who were foolishly, impertinently, or absurdly employed. As places of burial were unclean, it was not reasonable to suppose that the living should frequent them; or that if any was missing he was likely to be found in such places.

Verse 7

Sinful men - Or heathens, ανθρωπων ἁμαρτωλων, i.e. the Romans, by whom only he could be put to death; for the Jews themselves acknowledged that this power was now vested in the hands of the Roman governor alone. See ^[1410].

Verse 8

They remembered his words - Even the simple recollection of the words of Christ becomes often a source of comfort and support to those who are distressed or tempted: for his words are the words of eternal life.

Verse 10

And Joanna - She was the wife of Chuza, Herod's steward. See ^[1411].

Verse 12

Then arose Peter - John went with him, and got to the tomb before him. See ^[1412], ^[1413].
The linen clothes laid by themselves - Or, The linen clothes only. This was the fine linen which Joseph of Arimathea bought, and wrapped the body in: ^[1414]. Small as this circumstance may at first view appear, it is, nevertheless, no mean proof of the resurrection of our Lord. Had the body been stolen away, all that was wrapped about it would have been taken away with it; as the delay which must have been occasioned by stripping it might have led to the detection of the theft; nor would the disciples have run such a risk if they had stolen him, when stripping the body could have answered no end. This circumstance is related still more particularly by John, ^[1415]. Peter seeth the linen clothes lie, and the napkin that was about his head not lying with the linen clothes, but Wrapped together in a place by itself. All these circumstances prove that the thing was done leisurely; order and regularity being observed through the whole. Hurry and confusion necessarily mark every act of robbery.

Verse 13

Behold, two of them - This long and interesting account is not mentioned by Matthew nor John, and is only glanced at by Mark, ^[1416], ^[1417]. One of these disciples was Cleopas, ^[1418], and the other is supposed by many learned men, both ancient and modern, to have been Luke himself. See the sketch of his life prefixed to these notes. Some of the ancient versions have called the other disciple Ammaus and Ammaon, reading the verse thus: Behold two of them, Ammaus and Cleopas, were going in that very day to a village about sixty furlongs distant from Jerusalem. But the Persian says positively that it was Luke who accompanied Cleopas. See the inscription to section 140 of this Gospel in the Polyglott. Dr. Lightfoot thinks it was Peter, and proves that Cleopas and Alpheus were one and the same person.
Threescore furlongs - Some MSS. say 160 furlongs, but this is a mistake; for Josephus assigns the same distance to this village from Jerusalem as the evangelist does. War, b. vii. c. 6. s. 6. Αμμαους απεχει των Ἱεροσολυμων σταδιους ἑξηκοντα, Ammaus is sixty stadia distant from Jerusalem, about seven English miles and three-quarters. A stadium was about 243 yards, according to Arbuthnot.

Verse 15

And reasoned - Συζητειν, concerning the probability or improbability of Christ being the Messiah, or of his resurrection from the dead. It was a laudable custom of the Jews, and very common also, to converse about the law in all their journeyings; and now they had especial reason to discourse together, both of the law and the prophets, from the transactions which had recently taken place.

Verse 16

Their eyes were holden - It does not appear that there was any thing supernatural here, for the reason why these persons (who were not apostles, see ^[1419]) did not recollect our Lord is given by Mark, ^[1420], who says that Christ appeared to them in another form.

Verse 18

Cleopas - The same as Alpheus, father of the Apostle James, ^[1421], and husband of the sister of the virgin. ^[1422].
Art thou only a stranger - As if he had said, What has been done it Jerusalem, within these few days, has been so public, so awful, and so universally known, that, if thou hadst been but a lodger in the city for a single night, I cannot conceive how thou couldst miss hearing of these things: indeed, thou appearest to be the only person unacquainted with them.

Verse 19

Which was a prophet - Ανηρ προφητης, a man prophet, a genuine prophet; but this has been considered as a Hebraism: "for, in ^[1423], a man prince is simply a prince; and in ^[1424], men archers mean no more than archers." But my own opinion is, that this word is often used to deepen the signification, so in the above quotations: Who made thee a man prince (i.e. a mighty sovereign) and a judge over us! ^[1425]. And, the battle went sore against Saul, and the men archers (i.e. the stout, or well aiming archers) hit him, ^[1426]. So in Palaephatus, de Incredib. c. 38. p. 47, quoted by Kypke, ην ανηρ βασιλευς μεγας, He was a great and eminent king. So ανηρ προφητης here signifies, he was a Genuine prophet, nothing like those false ones by whom the people have been so often deceived; and he has proved the divinity of his mission by his heavenly teaching, and astonishing miracles.
Mighty in - word - Irresistibly eloquent. Powerful in deed, working incontrovertible miracles. See Kypke in loco.

Verse 21

Cleopas paints the real state of his own mind in these verses. In his relation there is scarcely any thing well connected; important points are referred to, and not explained, though he considered the person to whom he spoke as entirely unacquainted with these transactions: his own hopes and fears he cannot help mixing with the narration, and throwing over the whole that confusion that dwells in his own heart. The narration is not at all in Luke's style; but as it is probable he was the other disciple who was present, and had heard the words of Cleopas, he gave them in that simple, natural, artless manner in which they were spoken. Had the account been forged, those simple, natural touches would not have appeared.
To-day is the third day - Our Lord had often said that he would rise again the third day; and though Alpheus had little hope of this resurrection, yet he could not help recollecting the words he had heard, especially as they seemed to be confirmed by the relation of the women, ^[1427].

Verse 25

O fools and slow of heart to believe - Inconsiderate men, justly termed such, because they had not properly attended to the description given of the Messiah by the prophets, nor to his teaching and miracles, as proofs that He alone was the person they described.
Slow of heart - Backward, not easy to be persuaded of the truth, always giving way to doubtfulness and distrust. This very imperfection in them is a strong evidence of the truth of the doctrine which they afterwards believed, and proclaimed to the world. Had they not had the fullest assurance of these things, they never would have credited them; and it is no small honor to the new-covenant Scriptures that such persons were chosen, first, to believe them; secondly, to proclaim them in the world; and, thirdly, to die on the evidence of those truths, the blessed influence of which they felt in their own hearts, and fully exemplified in their lives.

Verse 26

Ought not Christ to have suffered - Ουχι εδει παθειν τον Χριστον, Was it not necessary that the Christ should suffer. This was the way in which sin must be expiated, and, without this, no soul could have been saved. The suffering Messiah is he alone by whom Israel and the world can be saved.

Verse 27

Beginning at Moses, etc. - What a sermon this must have been, where all the prophecies relative to the incarnation, birth, teaching, miracles, sufferings, death, and resurrection of the blessed Jesus were all adduced, illustrated, and applied to himself, by an appeal to the well known facts which had taken place during his life! We are almost irresistibly impelled to exclaim, What a pity this discourse had not been preserved! No wonder their hearts burned within them, while hearing such a sermon, from such a preacher. The law and the prophets had all borne testimony, either directly or indirectly, to Christ; and we may naturally suppose that these prophecies and references were those which our Lord at this time explained and applied to himself. See ^[1428].

Verse 28

He made as though he would have gone farther - That is, he was going on, as though he intended to go farther; and so he doubtless would had they not earnestly pressed him to lodge with them. His preaching had made a deep impression upon their hearts, ^[1429], and now they feel it their greatest privilege to entertain the preacher.
This is a constant effect of the doctrine of Christ: wherever it is felt, the Author of it, the ever-blessed Jesus, is earnestly entreated to dwell in the heart; and he who preaches it, is amply provided with the necessaries of life by those who have received his testimony.

Verse 29

For it is toward evening - And consequently both inconvenient and unsafe to proceed to another village. Reader! it is probably the eve of thy life, whether thou be old or young: thy day may have already declined, and there is, possibly, but a step between thee and the eternal world! Hath the Lord Jesus taught thee by his word and Spirit to believe in him, that thou mightest be saved? Is he come into thy heart? Hast thou the witness of his Spirit that thy sin is blotted out through his blood? ^[1430]; ^[1431]; ^[1432]. If thou have not, get thee to God right humbly. Jesus is about to pass by, perhaps for ever! O, constrain him, by earnest faith and prayer, to enter into thy soul, and lodge with thee! May God open Thy eyes! May he stir up and inflame Thy heart!
And he went in - And so he will to thee, thou penitent soul! Therefore take courage, and be not faithless but believing.

Verse 30

He took bread - This was the office of the master and father of a family, and this was our Lord's usual custom among his disciples. Those whom Christ lodges with he feeds, and feeds too with bread that himself hath blessed, and this feeding not only strengthens, but also enlightens the soul.

Verse 31

Their eyes were opened - But we are not to imagine that he administered the holy eucharist at this time; there is not the most distant evidence of this. It was a mere family meal, and ended before it was well begun.
They knew him - His acting as father of the family, in taking, blessing, and distributing the bread among them, caused them to recollect those lips which they had often heard speak, and those hands by which they had often been fed. Perhaps he also threw off the disguise which he had before assumed; and now appeared in his own person.
He vanished out of their sight - Probably, during their surprise, he took the opportunity of withdrawing from the place; leaving them to reflect and meditate on what they had heard and seen.

Verse 32

Did not our heart burn within us - His word was in our heart as a burning fire, ^[1433]. Our hearts waxed hot within us, and while we were musing the fire burned, ^[1434]. In some such way as this the words of the disciples may be understood: but there is a very remarkable reading here in the Codex Bezae; instead of καιομενη, burned, it has κεκαλυμμενη, veiled; and one of the Itala has, fuit excaecatum, was blinded. Was not our heart veiled (blinded) when he conversed with us on the way, and while he unfolded the Scriptures to us, seeing we did not know him?

Verse 34

Saying, The Lord is risen indeed - The meaning here is, that these two disciples found the apostles, and those who were with them, unanimously testifying that Christ had risen from the dead. It is not the two disciples to whom we are to refer the word λεγοντας, saying; but to the body of the disciples. See the note on ^[1435].

Verse 35

And they - The two disciples who were just come from Emmaus, related what had happened to them on the way, going to Emmaus, and how he had been known unto them in the breaking of bread, while supping together at the above village. See on ^[1436] (note).

Verse 36

And as they thus spake - While the two disciples who were going to Emmaus were conversing about Christ, he joined himself to their company. Now, while they and the apostles are confirming each other in their belief of his resurrection, Jesus comes in, to remove every doubt, and to give them the fullest evidence of it. And it is ever true that, wherever two or three are gathered together in his name, he is in the midst of them.
Peace be unto you - The usual salutation among the Jews. May you prosper in body and soul, and enjoy every heavenly and earthly good! See the notes on ^[1437]; ^[1438].

Verse 37

And supposed that they had seen a spirit - But if there be no such thing as a disembodied spirit, would not our Lord have shown them their error? Instead of this, he confirms them in their opinion, by saying, A spirit hath not flesh and bones as you see me have, ^[1439]; therefore he says, handle me and see me. They probably imagined that it was the soul only of our blessed Lord which they saw; but they were soon fully convinced of the identity of his person, and the reality of his resurrection; for,
1. They saw his body.
2. They heard him speak.
3. They handled him.
4. They saw him eat a piece of broiled fish and honeycomb, which they gave him.
In these things it was impossible for them to have been deceived.

Verse 41

They - believed not for joy - They were so overcome with the joy of his resurrection, that they did not, for some time, properly receive the evidence that was before them - as we phrase it, they thought the news too good to be true.

Verse 44

The law - the prophets - the psalms - This was the Jewish division of the whole old covenant. The Law contained the five books of Moses; the Prophets, the Jews divided into former and latter; they were, according to Josephus, thirteen. "The Psalms included not only the book still so named, but also three other books, Proverbs, Job, and Canticles.
These all," says the above author, "contain hymns to God, and rules for the conduct of the lives of men." Joseph. Cont. App. i. 8. This account is imperfect: the common Jewish division of the writings of the old covenant is the following, and indeed seems to be the same to which our Lord alludes: -
I. The Law, תורה thorah, including Genesis, Exodus, Leviticus, Numbers, and Deuteronomy.
II. The Prophets, נביאים, nabiaim, or teachers, including Joshua, Judges, the two books of Samuel, and the two books of Kings: these were termed the former prophets. Isaiah, Jeremiah, Ezekiel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi: these were termed the latter prophets.
III. The Hagiographa, (holy writings), כתובים kethuvim, which comprehended the Psalms, Proverbs, Job, Canticles, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra, Nehemiah, and the two books of Chronicles. The Jews made anciently only twenty-two books of the whole, to bring them to the number of the letters in the Hebrew alphabet; and this they did by joining Ruth to Judges, making the two books of Samuel only one; and so of Kings and Chronicles; joining the Lamentations to Jeremiah, and making the twelve minor prophets only one book.

Verse 45

Then opened he their understanding - Διηνοιξεν, He fully opened. They had a measure of light before, so that they discerned the Scriptures to be the true word of God, and to speak of the Messiah; but they had not light sufficient to enable them to apply these Scriptures to their Lord and Master; but now, by the influence of Christ, they see, not only, the prophecies which pointed out the Messiah, but also the Messiah who was pointed out by these prophecies. The book of God may be received in general as a Divine revelation, but the proper meaning, reference, and application of the Scriptures can only be discerned by the light of Christ. Even the very plain word of God is a dead letter to those who are not enlightened by the grace of Christ; and why? because this word speaks of spiritual and heavenly things; and the carnal mind of man cannot discern them. They who receive not this inward teaching continue dark and dead while they live.

Verse 47

Repentance - See its nature fully explained on ^[1440] (note).
Remission of sins - Αφεσιν ἁμαρτιων, The taking away - removal of sins, in general every thing that relates to the destruction of the power, the pardoning of the guilt, and the purification of the heart from the very nature of sin.
Should be preached in his name - See the office of a proclaimer, herald, or preacher, explained in the note on ^[1441] (note), and particularly at the end of that chapter.
In his name - On his authority, and in virtue of the atonement made by him: for on what other ground could the inhabitants of the earth expect remission of sins?
Among all nations - Because God wills the salvation of All; and Jesus Christ by his grace has tasted death for Every man. ^[1442].
Beginning at Jerusalem - Making the first overtures of mercy to my murderers! If, then, the sinners of Jerusalem might repent, believe, and be saved, none, on this side hell, need despair.

Verse 48

Ye are witnesses of these things - He gave them a full commission to proclaim these glad tidings of peace and salvation to a lost world. The disciples were witnesses not only that Christ had suffered and rose again from the dead; but also that he opens the understanding by the inspiration of his Spirit, that he gives repentance, that he pardons sin, and purifies from all unrighteousness, and that he is not willing that any should perish, but that all should come unto the knowledge of the truth and be saved. And these are the things of which their successors in the Gospel ministry must bear witness. As far as a man steadily and affectionately proclaims these doctrines, so far God will bless his labor to the salvation of those who hear him. But no man can with any propriety bear witness of that grace that saves the soul, whose own soul is not saved by that grace.

Verse 49

The promise of my Father - That is, the Holy Ghost, promised, ^[1443]. See ^[1444]; ^[1445].
Until ye be endued with power - The energy of the Holy Ghost was to be communicated to them for three particular purposes.
1. That he might be in them, a sanctifying comforter, fortifying their souls and bringing to their remembrance whatever Jesus had before spoken to them.
2. That their preaching might be accompanied by his demonstration and power to the hearts of their hearers, so that they might believe and be saved.
3. That they might be able to work miracles to confirm their pretensions to a Divine mission, and to establish the truth of the doctrines they preached.

Verse 50

He led them out as far as to Bethany - The difficulties in this verse, when collated with the accounts given by the other evangelists, are thus reconciled by Dr. Lightfoot. "I. This very evangelist (^[1446]) tells us, that when the disciples came back from the place where our Lord had ascended, they returned from mount Olivet, distant from Jerusalem a Sabbath day's journey. But now the town of Bethany was about fifteen furlongs from Jerusalem, ^[1447], and that is double a Sabbath day's journey. "II. Josephus tells us that mount Olivet was but five furlongs from the city, and a Sabbath day's journey was seven furlongs and a half. Antiq. lib. 20, cap. 6. About that time there came to Jerusalem a certain Egyptian, pretending himself a prophet, and persuading the people that they should go out with him to the mount of Olives, Ὁ και της πολεως αντικρυς κειμενον, απεχει σταδια πεντε; which, being situated on the front of the city, is distant five furlongs. These things are all true:
1. That the mount of Olives lay but five furlongs distant from Jerusalem.
2. That the town of Bethany was fifteen furlongs.
3. That the disciples were brought by Christ as far as Bethany.
4. That, when they returned from the mount of Olives, they traveled more than five furlongs. And,
5. Returning from Bethany, they traveled but a Sabbath day's journey. All which may be easily reconciled, if we would observe: - That the first space from the city was called Bethphage, which I have cleared elsewhere from Talmudic authors, the evangelists themselves also confirming it. That part of that mount was known by that name to the length of about a Sabbath day's journey, till it came to that part which is called Bethany. For there was a Bethany, a tract of the mount, and the town of Bethany. The town was distant from the city about fifteen furlongs, i.e. about two miles, or a double Sabbath day's journey: but the first border of this tract (which also bore the name of Bethany) was distant but one mile, or a single Sabbath day's journey. "Our Savior led out his disciples, when he was about to ascend, to the very first region or tract of mount Olivet, which was called Bethany, and was distant from the city a Sabbath day's journey. And so far from the city itself did that tract extend itself which was called Bethphage; and when he was come to that place where the bounds of Bethphage and Bethany met and touched one another, he then ascended; in that very place where he got upon the ass when he rode into Jerusalem, ^[1448]. Whereas, therefore, Josephus saith that mount Olivet was but five furlongs from the city, he means the first brink and border of it. But our evangelist must be understood of the place where Christ ascended, where the name of Olivet began, as it was distinguished from Bethphage."
Between the appearance of Christ to his apostles, mentioned in ^[1449], etc., almost all the forty days had passed, before he led them out to Bethany. They went by his order into Galilee, ^[1450]; ^[1451]; ^[1452]; ^[1453]; and there he appeared to them, as is mentioned by Matthew, ^[1454], etc., and more particularly by John, ^[1455], etc. See Bishop Pearce.
Lifted up his hands - Probably to lay them on their heads, for this was the ordinary way in which the paternal blessing was conveyed, See ^[1456].

Verse 51

Carried up into heaven - Ανεφερετο - into that heaven from which he had descended, ^[1457]; ^[1458]. This was forty days after his resurrection, ^[1459], during which time he had given the most convincing proofs of that resurrection, not only to the apostles, but to many others - to upwards of five hundred at one time, ^[1460].
As in his life they had seen the way to the kingdom, and in his death the price of the kingdom, so in his ascension they had the fullest proof of the immortality of the soul, the resurrection of the human body, and of his continual intercession at the right hand of God.
There are some remarkable circumstances relative to this ascension mentioned in ^[1461].

Verse 52

They worshipped him - Let it be observed that this worship was not given by way of civil respect, for it was after he was parted from them, and carried back into heaven, that they offered it to him; but acts of civil respect are always performed in the presence of the person. They adored him as their God, and were certainly too much enlightened to be capable of any species of idolatry.
Returned to Jerusalem with great joy - Having the fullest proof that Jesus was the promised Messiah; and that they had a full commission to preach repentance and remission of sin to mankind, and that they should be Divinely qualified for this great work by receiving the promise of the Father, ^[1462].

Verse 53

Were continually in the temple - Especially till the day of pentecost came, when they received the promise, mentioned ^[1463].
Praising and blessing God - Magnifying his mercy, and speaking good of his name. Thus the days of their mourning were ended; and they began that life upon earth in which they still live in the kingdom of God. May the God of infinite love give the reader the same portion in time and in eternity, through the same glorious and ever-blessed Jesus! Amen and amen.
There are various subscriptions to this book in the MSS. and versions. The following are the principal.
Through the assistance of the Most High God, the Gospel of St. Luke the physician, the proclaimer of eternal life, is finished. Arab. - The most holy Gospel of Luke the Evangelist is completed. Syr. - The end of the holy Gospel according to Luke - written in Greek - published in Alexandria the Great, - in Troas, - in Rome, - in the confines of Achaia and Baeotia, - in Bithynia, - in Macedonia, - in the Italic (or Latin) character, fifteen years after the ascension of Christ.
It is likely, the word Amen was added by the Church, on the reading of this book; but there is no evidence that it was affixed by the evangelist. It is omitted by some of the best MSS. and versions.
It is evident that, at the conclusion of this Gospel, St. Luke passes very rapidly over a number of interesting circumstances related by the other evangelists, and particularly by St. John, concerning the last forty days of our Lord's sojourning on earth; but, to compensate for this, he has mentioned a variety of important particulars which the others have passed by, a list of which I think it necessary to subjoin. It seems as if the providence of God had designed that none of these evangelists should stand alone: each has his peculiar excellence, and each his own style and mode of narration. They are all witnesses to the truth in general; and each most pointedly to every great fact of the Gospel history. In each there is something new; and no serious reader ever finds that the perusal of any one supersedes the necessity of carefully consulting and reading the others. The same facts and doctrines are exhibited by all in different points of view, which renders them both impressive and interesting; and this one circumstance serves to fix the narrative more firmly in the memory. We should have had slighter impressions from the Gospel history, had we not had the narrative at four different hands. This variety is of great service to the Church of God, and has contributed very much to diffuse the knowledge of the facts and doctrines contained in this history. Parallel passages have been carefully studied, and the different shades of meaning accurately marked out; and the consequence has been, what the wisdom of God designed, the fuller edification of the faithful. It is not the business of a commentator to point out beauties in the composition of the sacred text. Many might be selected from the evangelists in general, and not a few from Luke, who not only tells a true story, but tells it well; especially when he has occasion to connect the different parts of the narration with observations of his own. But this is his least praise: from his own account we learn that he took the utmost pains to get the most accurate and circumstantial information relative to the facts he was to relate: see the note on ^[1464]. While, therefore, he thus diligently and conscientiously sought for truth, the unerring Spirit of God led him into all truth. Even he who expected the revelation of the Almighty, and to be inspired by the Holy Spirit, that he might correctly, forcibly, and successfully proclaim the truth and righteousness of his Maker, must stand upon his watch, and set himself upon his tower, and watch to see what God would speak In him, ^[1465]. In a similar spirit we may expect the fruits of these revelations. He who carefully and conscientiously uses the means may expect the accomplishment of the end.
I cannot close these observations with a more profitable word than what is contained in that truly apostolic and sublime prayer for the second Sunday in Advent; and may he who reads it weigh every word in the spirit of faith and devotion! "Blessed God! who hast caused all holy scriptures to be written for our learning; grant that we may in such wise hear them, read, mark, learn, and inwardly digest them, that, by patience and comfort of thy holy word, we may embrace and ever hold fast the blessed hope of everlasting life, which thou hast given us in our Savior Jesus Christ!"
Now to him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father, to Him be glory and dominion for ever and ever! Amen.

1. Col 4:10
2. Col 4:11
3. Col 4:14
4. Rom 16:21
5. Act 13:1
6. Act 11:20
7. Luk 24:18
8. Plm 1:24
9. Col 4:14
10. Act 20:1
11. Act 27:1
12. Act 28:1
13. Luk 3:7-9
14. Luk 3:16
15. Luk 3:17
16. Mat 3:7-12
17. Luk 6:1-5
18. Mat 12:1-5
19. Luk 7:22-28
20. Mat 11:4-11
21. Luk 12:22-31
22. Mat 6:25-33
23. Luk 1:1
24. Luk 2:41-52
25. Luk 3:1
26. Luk 4:1
27. Luk 4:1-13
28. Luk 4:14
29. Luk 4:16
30. Luk 4:31
31. Luk 5:1
32. Luk 9:50
33. Luk 9:51
34. Luk 9:51
35. Luk 24:53
36. Luk 1:1-4
37. Luk 1:5-17
38. Luk 1:18
39. Luk 1:19-25
40. Luk 1:26-38
41. Luk 1:39-45
42. Luk 1:46-56
43. Luk 1:57-66
44. Luk 1:67-79
45. Luk 1:80
46. Luk 9:10
47. Joh 1:1
48. Luk 1:1
49. Gen 49:10
50. Mic 5:1
51. Mic 5:2
52. Mat 2:1
53. 1Chr 24:1
54. 2Kgs 11:7
55. 2Chr 23:8
56. 1Chr 24:10
57. Mat 3:15
58. Exo 21:1
59. Exo 24:1
60. Gen 11:30
61. Gen 17:17
62. Gen 17:17
63. Gen 18:11
64. Gen 17:16
65. Luk 1:13
66. Psa 141:2
67. Rev 8:1
68. Exo 30:7
69. Exo 30:8
70. Psa 110:4
71. Isa 2:3
72. Luk 1:39
73. Jos 21:11
74. Joh 2:21
75. Heb 7:25
76. Heb 9:24
77. Mar 1:4
78. Lev 10:9
79. Luk 1:44
80. Luk 3:10-18
81. 1Kgs 21:17-24
82. Mat 14:4
83. Mal 4:6
84. Isa 40:3
85. Mal 4:5
86. Mal 4:6
87. Luk 3:10
88. Luk 1:15
89. Dan 8:16
90. Dan 9:21
91. Rev 8:1-5
92. 2Kgs 11:17
93. Gen 17:6
94. Exo 23:20
95. Lev 26:9
96. Psa 127:3
97. 1Sam 1:6
98. Luk 1:36
99. Neh 11:3
100. Luk 2:39
101. Mat 1:18
102. Mat 1:23
103. Mat 1:20
104. Mat 1:21
105. Luk 2:21
106. Joh 1:29
107. Isa 9:7
108. Isa 16:5
109. Jer 23:5
110. Dan 2:44
111. Dan 7:14
112. Gen 1:2
113. Mat 1:20
114. 1Tim 3:16
115. Joh 1:2
116. Joh 1:14
117. Mar 13:32
118. Joh 5:19
119. Joh 14:28
120. Joh 1:1
121. Joh 10:30
122. Rom 9:5
123. Col 1:16-18
124. Luk 1:5
125. Luk 1:25
126. Gen 18:14
127. Luk 1:35
128. Jos 21:11
129. Luk 1:15
130. Luk 1:28
131. 1Sam 2:1-10
132. Luk 1:13-17
133. Luk 1:30-33
134. Luk 1:42-45
135. Psa 86:2
136. Psa 145:17
137. Exo 7:18
138. Exo 3:20
139. Exo 15:16
140. 1Sam 1:2
141. 1Sam 2:1-10
142. Gen 15:18
143. Gen 17:19
144. Gen 22:18
145. Luk 1:55
146. Luk 1:46-50
147. Luk 1:51-53
148. Luk 1:53-56
149. Luk 1:36
150. Luk 1:36
151. Gen 17:10-14
152. 1Pet 3:21
153. Tit 3:5
154. Luk 1:13
155. Joh 1:29
156. Luk 3:16
157. Mar 1:4
158. Luk 1:63
159. Luk 1:62
160. Luk 1:63
161. Act 9:31
162. Rom 3:18
163. Rom 13:7
164. 1Pet 1:17
165. 1Pet 2:18
166. 1Pet 3:2
167. Psa 18:2
168. 1Sam 2:10
169. Jer 48:25
170. 1Sam 2:10
171. Psa 112:9
172. Psa 148:4
173. Lam 2:17
174. Luk 1:32
175. Luk 1:54
176. 1Cor 14:3
177. Luk 3:5-14
178. Luk 1:60
179. Luk 1:77
180. Luk 1:78
181. Luk 1:79
182. Mat 4:16
183. Num 4:3
184. Luk 3:23
185. Luk 2:1
186. Luk 2:2
187. Luk 2:3-5
188. Luk 2:6
189. Luk 2:7
190. Luk 2:8-14
191. Luk 2:15-20
192. Luk 2:21
193. Luk 2:22-24
194. Luk 2:25-35
195. Luk 2:36-38
196. Luk 2:39
197. Luk 2:40
198. Luk 2:41-44
199. Luk 2:45-47
200. Luk 2:48
201. Luk 2:49
202. Luk 2:50
203. Luk 2:51
204. Luk 2:52
205. Luk 21:26
206. Luk 21:21
207. Luk 21:23
208. Isa 13:11
209. Isa 14:26
210. Isa 24:1
211. Luk 4:25
212. Jos 2:3
213. Act 5:37
214. Luk 2:1
215. Joh 1:30
216. Joh 15:18
217. 2Sam 19:43
218. Mic 5:2
219. Joh 1:29
220. Isa 61:1
221. 1Pet 1:12
222. Eph 3:15
223. Mat 3:2
224. Gen 17:12
225. Gal 4:4
226. Gal 5:3
227. Mat 1:21
228. Joh 1:29
229. Lev 12:2
230. Lev 12:6
231. Lev 12:8
232. Luk 2:11
233. Mal 3:1
234. Num 18:15
235. Num 18:16
236. Luk 2:24
237. Luk 2:26
238. Isa 25:6
239. Isa 8:14
240. Isa 8:15
241. Rom 11:11
242. Rom 11:12
243. Rom 11:26
244. Isa 11:10-12
245. Joh 19:25
246. 1Cor 14:3
247. Luk 2:38
248. 2Chr 30:1-11
249. Act 2:15
250. Act 3:1
251. Luk 18:12
252. Luk 1:68
253. Luk 2:23
254. Luk 2:52
255. Exo 23:17
256. Exo 34:23
257. Luk 2:42
258. Mat 26:2
259. Luk 2:46
260. Rev 7:13
261. Luk 2:41
262. Mat 13:55
263. Luk 2:40
264. Col 1:20
265. Luk 2:11
266. Luk 3:1-3
267. Luk 3:4-6
268. Luk 3:7-9
269. Luk 3:10
270. Luk 3:11
271. Luk 3:12
272. Luk 3:13
273. Luk 3:14
274. Luk 3:15-18
275. Luk 3:19
276. Luk 3:20
277. Luk 3:21
278. Luk 3:22
279. Mat 2:1
280. Mat 14:1
281. Mat 2:4
282. Joh 18:13
283. Mat 3:4-6
284. Mar 1:1
285. Isa 40:4
286. Mat 3:3
287. Mat 3:7-11
288. Luk 3:13
289. Mat 5:46
290. Luk 19:7
291. Mat 17:11
292. Mat 3:11
293. Mat 3:12
294. Mar 1:7
295. Mar 1:8
296. Joh 3:5
297. Mat 14:1
298. Mar 6:21
299. Mar 6:23
300. Mat 3:16
301. Mat 3:17
302. Num 4:3
303. Mat 1:16
304. 1Chr 3:17
305. Mat 1:12
306. Mat 1:13
307. Luk 3:27
308. 1Chr 3:5
309. Mat 1:1
310. Gen 10:24
311. Gen 11:12
312. 1Chr 1:18
313. 1Chr 1:24
314. Luk 4:1-13
315. Luk 4:14
316. Luk 4:15
317. Luk 4:16-28
318. Luk 4:29
319. Luk 4:30
320. Luk 4:31
321. Luk 4:32
322. Luk 4:33-37
323. Luk 4:38-41
324. Luk 4:42-44
325. Mat 4:1-11
326. Luk 4:20
327. Isa 61:1
328. Isa 42:7
329. Lev 25:8
330. Luk 4:21
331. Mat 13:55-57
332. 1Kgs 17:1-9
333. Mat 4:13
334. Mar 1:22
335. Mar 1:23
336. Mar 2:26
337. Mar 1:28
338. Mat 8:14-17
339. Jam 5:17
340. Luk 5:1-11
341. Luk 5:12-14
342. Luk 5:15
343. Luk 5:16
344. Luk 5:17-26
345. Luk 5:27-32
346. Luk 5:33-35
347. Luk 5:36-39
348. Mat 4:18
349. Mar 1:16
350. Joh 6:1
351. Gen 32:30
352. Exo 24:10
353. Exo 24:11
354. Exo 33:20
355. Deu 5:26
356. Jdg 6:21-23
357. Jdg 13:22
358. Mat 4:18
359. Mat 8:2-4
360. Mar 1:40
361. Mar 2:1
362. Mat 9:1
363. Mar 2:1
364. Mat 24:17
365. Mat 9:5
366. Mat 9:6
367. Mat 9:9
368. Mar 2:14
369. Mat 9:10-17
370. Mar 2:15-22
371. Luk 6:1
372. Luk 6:2
373. Luk 6:3-5
374. Luk 6:6-11
375. Luk 6:12-16
376. Luk 6:17-19
377. Luk 6:20-23
378. Luk 6:24-26
379. Luk 6:27-36
380. Luk 6:37
381. Luk 6:38
382. Luk 6:39
383. Luk 6:40-42
384. Luk 6:43
385. Luk 6:44
386. Luk 6:45
387. Luk 6:46-49
388. Exo 12:16
389. Lev 23:15
390. Lev 23:6
391. Lev 23:15
392. Exo 12:15
393. Exo 12:16
394. Lev 18:11
395. Lev 23:14
396. Deu 23:25
397. Mat 12:2-8
398. Mar 2:26
399. Mar 2:27
400. Mat 12:10
401. Luk 6:10
402. Luk 14:1
403. Luk 20:20
404. Mar 3:2
405. Mar 3:4
406. Mar 3:5
407. Mar 3:5
408. Exo 3:1
409. Exo 4:27
410. Lev 21:17
411. 1Sam 3:3
412. 1Chr 22:19
413. Psa 43:4
414. Psa 51:17
415. Luk 21:4
416. 2Cor 6:4
417. 2Chr 1:3
418. Mat 21:12
419. Psa 74:8
420. Act 16:13
421. Act 16:13
422. Mat 10:1-4
423. Mat 10:4
424. Mat 5:1
425. Jam 2:7
426. Act 24:5
427. Act 28:22
428. 1Pet 4:14
429. 1Pet 4:16
430. 1Kgs 18:4
431. 1Kgs 19:20
432. 2Chr 24:21
433. 2Chr 36:16
434. Neh 9:26
435. Mat 5:40
436. Mat 5:40
437. Luk 6:27
438. Luk 6:30
439. Mat 5:46
440. Mat 5:47
441. Luk 7:37
442. Mat 5:7
443. Mat 7:1
444. Psa 129:7
445. Pro 6:27
446. Pro 17:23
447. Gen 38:26
448. Mat 4:21
449. Mar 1:19
450. Heb 13:21
451. 2Tim 3:17
452. Mat 7:3-5
453. Mat 7:17-20
454. Mat 12:35
455. Mat 3:7
456. Mat 7:24-27
457. 1Jn 5:10
458. Luk 7:1-10
459. Luk 7:11-17
460. Luk 7:18-23
461. Luk 7:24-30
462. Luk 7:31-35
463. Luk 7:36-38
464. Luk 7:39
465. Luk 7:40-46
466. Luk 7:47-50
467. Mat 8:5-13
468. Luk 7:5
469. Tit 2:11
470. Mat 11:3
471. Gen 49:10
472. Zac 9:9
473. Mat 11:4-15
474. Luk 3:7
475. Psa 51:4
476. Job 32:2
477. Luk 10:29
478. Luk 16:15
479. Mat 11:16-19
480. Mat 11:19
481. Luk 7:40
482. Mat 26:6
483. Mar 14:3
484. Joh 12:3
485. Mat 26:6
486. Mat 9:10
487. Mat 9:11
488. Mat 9:13
489. Mat 11:19
490. Mat 26:45
491. Mar 2:15-17
492. Mar 14:41
493. Luk 6:32-34
494. Luk 15:1
495. Luk 15:2
496. Luk 15:7
497. Luk 15:10
498. Luk 19:7
499. Joh 9:31
500. Gal 2:15
501. Gal 2:16
502. Luk 7:39
503. Mar 14:3
504. Mat 26:48
505. 1Kgs 19:18
506. Job 31:27
507. Psa 2:12
508. Mat 26:6
509. Gen 18:4
510. Gen 24:32
511. Jdg 19:21
512. 1Sam 25:41
513. Luk 7:37
514. Rut 3:3
515. 2Sam 12:20
516. 2Sam 14:2
517. 2Kgs 4:2
518. Psa 23:5
519. Mat 5:17
520. Luk 7:42
521. Luk 7:43
522. Mat 13:13
523. Joh 8:44
524. 1Cor 10:17
525. Ecc 5:6
526. Luk 7:47
527. Jdg 18:6
528. 1Sam 1:17
529. 1Sam 20:42
530. 1Sam 29:7
531. 2Sam 15:9
532. Jam 2:16
533. Luk 7:11-17
534. Luk 7:14
535. Luk 7:15
536. Luk 7:16
537. Luk 7:16
538. Luk 8:1
539. Luk 8:2
540. Luk 8:3
541. Luk 8:4-8
542. Luk 8:9-15
543. Luk 8:16-18
544. Luk 8:19-21
545. Luk 8:22-25
546. Luk 8:26
547. Luk 8:27-39
548. Luk 8:40-42
549. Luk 8:43-48
550. Luk 8:49
551. Luk 8:50-56
552. Luk 8:3
553. Luk 7:36
554. Luk 16:1
555. Luk 8:1
556. Rom 2:7
557. Mat 5:15
558. Mat 10:26
559. Mar 4:21
560. Mar 4:22
561. Mar 4:25
562. Mat 13:12
563. Mat 25:29
564. Luk 19:26
565. Mat 3:9
566. Luk 22:24
567. Joh 5:39
568. 1Cor 7:40
569. 1Cor 10:12
570. 1Cor 11:16
571. Gal 2:9
572. Phi 3:4
573. Mar 10:42
574. Mat 13:12
575. Mat 12:46
576. Mar 3:31
577. Mat 8:24
578. Mar 4:36-41
579. Jon 1:4
580. Mat 8:26
581. Mat 8:28
582. Mar 5:1
583. Mat 8:28-34
584. Mat 8:29
585. Mat 9:18-26
586. Mar 5:26
587. Mat 9:23
588. Mar 5:38
589. Luk 9:1-6
590. Luk 9:7-9
591. Luk 9:10
592. Luk 9:11
593. Luk 9:12-17
594. Luk 9:18-21
595. Luk 9:22
596. Luk 9:23-25
597. Luk 9:26
598. Luk 9:27-36
599. Luk 9:37-43
600. Luk 9:44
601. Luk 9:45
602. Luk 9:46-48
603. Luk 9:49
604. Luk 9:50
605. Luk 9:51-56
606. Luk 9:57
607. Luk 9:58
608. Luk 9:59
609. Luk 9:60-62
610. Mat 10:1
611. Mat 3:1
612. Mar 6:7
613. Mar 6:8
614. Mat 10:9
615. Mat 10:11
616. Mat 2:1
617. Mat 14:1
618. Mat 14:1
619. Mar 6:16
620. Luk 1:1
621. Mar 6:30
622. Mat 14:15-21
623. Mar 6:36-44
624. Mat 16:13
625. Mat 16:14
626. Mat 16:16
627. Mat 16:24
628. Mar 8:34
629. Mat 16:24
630. Mar 8:34
631. Mat 16:24
632. Mat 16:25
633. Mar 8:35
634. Mat 16:26
635. Mar 8:38
636. Mat 17:1-13
637. Mat 17:5
638. Mat 17:14
639. Luk 9:42
640. Mat 17:15-18
641. Mar 9:14-27
642. Mar 9:32
643. Mat 18:1
644. Mar 9:38
645. Joh 7:1
646. Luk 19:45
647. Joh 7:2
648. Joh 4:9
649. 2Kgs 17:34
650. Mat 16:1
651. 1Jn 3:1
652. Mar 3:17
653. Mat 8:19-22
654. Luk 9:57
655. Luk 9:58
656. 1Kgs 19:19
657. 1Kgs 19:20
658. 1Kgs 19:19
659. Mat 16:18
660. Mat 16:18
661. 2Sam 22:2
662. Psa 18:2
663. 2Sam 22:2
664. Psa 18:2
665. 2Sam 22:32
666. Psa 118:22
667. Isa 28:16
668. 1Pet 2:5
669. 1Pet 2:6
670. Mat 18:20
671. 1Cor 10:4
672. 1Cor 3:11
673. 1Cor 10:4
674. Exo 13:21
675. Exo 14:19
676. 1Cor 10:4
677. Exo 14:19
678. Exo 14:20
679. Exo 13:21
680. Exo 23:20-23
681. Exo 13:21
682. Mat 16:18
683. Mat 16:19
684. Mat 16:21
685. Mat 16:21
686. Mat 16:22
687. Mat 16:23
688. Luk 10:1-12
689. Luk 10:13-16
690. Luk 10:17-20
691. Luk 10:21-24
692. Luk 10:25-29
693. Luk 10:30-37
694. Luk 10:38-42
695. Exo 18:19
696. Exo 24:1-9
697. Mar 6:7
698. Mat 9:37
699. Mat 9:38
700. Mat 10:16
701. Mat 10:9
702. Mar 6:8
703. Mat 10:12
704. Mat 11:19
705. Luk 7:35
706. Eph 2:3
707. Joh 17:12
708. 2Sam 12:5
709. Mat 10:8
710. Mat 10:12
711. Mat 10:11
712. Mat 3:2
713. Mat 10:14
714. Mat 10:15
715. Mat 11:21-24
716. Mat 11:23
717. Mat 23:33
718. Jos 10:24
719. Rom 16:20
720. Mar 16:17
721. Mar 16:18
722. Phi 4:3
723. Rev 3:5
724. Exo 32:32
725. Rev 3:5
726. Deu 9:14
727. Deu 25:19
728. Deu 29:20
729. 2Kgs 14:27
730. Psa 69:28
731. Psa 109:13
732. Mat 11:25
733. Luk 10:23
734. Mat 11:27
735. Mat 13:11
736. Mat 13:17
737. Mat 22:35
738. Mat 22:37-40
739. Mat 19:19
740. Lev 19:15-18
741. Deu 22:1-4
742. Joh 8:48
743. Joh 11:1
744. Joh 11:18
745. Joh 12:2
746. Luk 19:29
747. Luk 13:22
748. Luk 17:11
749. Act 22:3
750. Mat 13:22
751. Mar 2:25
752. Luk 10:41
753. Luk 10:42
754. Luk 10:41
755. Luk 11:1-4
756. Luk 11:5-13
757. Luk 11:14
758. Luk 11:15-23
759. Luk 11:24-26
760. Luk 11:27
761. Luk 11:28
762. Luk 11:29-36
763. Luk 11:37
764. Luk 11:38
765. Luk 11:39-44
766. Luk 11:45-52
767. Luk 11:53
768. Luk 11:54
769. Mat 6:5-16
770. 1Cor 16:11
771. Eph 3:18
772. Luk 11:8
773. Mat 7:7
774. Mat 7:8
775. Mat 7:11
776. Mat 12:22
777. Mat 10:25
778. Exo 8:19
779. Mat 12:43
780. Mat 12:38-42
781. Luk 11:7
782. Mat 5:15
783. Mar 4:21
784. Mat 6:22
785. Mar 7:2-4
786. Mat 23:25
787. Mat 23:25
788. Mat 23:23
789. Mat 23:5
790. Mat 23:27
791. Mat 23:4
792. Mat 23:29
793. 1Cor 1:24
794. Mat 23:34
795. Luk 9:45
796. Luk 14:10
797. Joh 10:17
798. Rom 5:20
799. Rom 11:11
800. 1Cor 1:15
801. 1Cor 1:31
802. Mat 23:34
803. Mat 23:13
804. Luk 12:1
805. Mat 23:25
806. Luk 12:1-5
807. Luk 12:6
808. Luk 12:7
809. Luk 12:8
810. Luk 12:9
811. Luk 12:10
812. Luk 12:11
813. Luk 12:12
814. Luk 12:13-15
815. Luk 12:16-21
816. Luk 12:22-32
817. Luk 12:33-40
818. Luk 12:41-48
819. Luk 12:49-53
820. Luk 12:54-57
821. Luk 12:58
822. Luk 12:59
823. Mat 16:1-12
824. Mat 5:15
825. Mat 10:26
826. Mat 10:27
827. Mar 4:22
828. Mat 10:28
829. Mat 10:29
830. Mat 10:29-31
831. Mat 10:32
832. Mat 10:33
833. Mat 12:32
834. Mat 10:17-20
835. Mat 6:25
836. Mat 10:19
837. Mat 6:25
838. Mat 6:27
839. Mat 6:30
840. Mat 24:3
841. Tit 1:2
842. Mat 6:21
843. Luk 12:37
844. Mat 25:1
845. Mat 8:12
846. Mat 22:11
847. Joh 13:4
848. Joh 13:5
849. Luk 17:8
850. Mat 14:25
851. Luk 12:35
852. Luk 12:49
853. Mat 24:42
854. Mat 24:45
855. Mat 24:48
856. Mat 24:49
857. Luk 12:48
858. Mat 10:34
859. Mat 10:34
860. Mat 10:35
861. Mat 10:36
862. Mat 16:2
863. Mat 16:3
864. Mat 5:25
865. Mat 5:26
866. Luk 13:1-3
867. Luk 13:4
868. Luk 13:5
869. Luk 13:10-13
870. Luk 13:14-17
871. Luk 13:18
872. Luk 13:19
873. Luk 13:20-21
874. Luk 13:22
875. Luk 13:23-30
876. Luk 13:31
877. Luk 13:32
878. Luk 13:33-35
879. Act 5:37
880. Joh 9:7
881. Neh 3:15
882. Luk 7:37
883. Joh 5:22
884. Luk 13:8
885. Mat 3:10
886. Luk 13:16
887. Luk 13:12
888. Luk 13:13
889. Luk 13:14
890. Luk 13:14
891. Luk 13:15
892. Luk 13:16
893. Luk 13:17
894. Mat 13:31
895. Mat 13:33
896. Luk 9:51
897. Luk 9:51
898. Luk 12:58
899. Mat 7:13
900. Mat 7:14
901. Mat 7:22-23
902. Mat 8:12
903. Mat 19:30
904. Luk 23:7
905. Luk 23:7
906. Mar 6:17
907. Joh 19:30
908. Heb 2:10
909. Heb 5:9
910. Act 20:24
911. Heb 12:23
912. Luk 13:31
913. Mar 1:38
914. Luk 13:31
915. Luk 9:51
916. Luk 9:52
917. Luk 9:56
918. Mat 19:1
919. Mar 10:1
920. Luk 17:11
921. Luk 13:32
922. Mat 23:37-39
923. 2Chr 36:17
924. Exo 32:7
925. Mat 23:21
926. Mat 23:38
927. Luk 13:11
928. Luk 14:1-6
929. Luk 14:7-11
930. Luk 14:12-14
931. Luk 14:15-24
932. Luk 14:25-27
933. Luk 14:28-30
934. Luk 14:31
935. Luk 14:32
936. Luk 14:33
937. Luk 14:34
938. Luk 14:35
939. Mar 3:2
940. Luk 13:15
941. Mat 22:1-14
942. Mat 14:22
943. Mar 6:45
944. Mat 10:37
945. Mat 6:24
946. Rom 9:13
947. Gen 29:30
948. Gen 29:31
949. Deu 21:15-17
950. Mat 10:37
951. Mat 10:38
952. Mat 16:24
953. Mat 5:13
954. Mar 9:50
955. Luk 14:23
956. Luk 15:1
957. Luk 15:2
958. Luk 15:3-7
959. Luk 15:8-10
960. Luk 7:36
961. Mat 5:46
962. Luk 15:1
963. Act 10:1
964. Luk 15:30
965. Mat 3:2
966. Luk 15:19
967. Gen 27:15
968. Gen 41:42
969. 1Kgs 21:8
970. Est 8:2
971. Dan 6:17
972. Jam 2:2
973. Isa 20:1
974. 2Chr 28:15
975. Luk 15:1
976. Luk 15:2
977. Luk 15:12
978. Luk 15:31
979. Luk 15:12
980. Luk 15:28
981. Luk 15:13
982. Luk 15:14
983. Luk 15:15
984. Luk 15:16
985. 2Pet 2:22
986. Luk 15:17
987. Luk 15:18
988. Luk 15:19
989. Luk 15:20
990. Luk 15:20
991. 2Cor 11:2
992. Eph 6:15
993. Luk 15:22
994. Luk 15:10
995. Luk 15:24
996. Luk 15:32
997. Luk 15:20
998. Luk 16:1-8
999. Luk 16:9-13
1000. Luk 16:14
1001. Luk 16:15-17
1002. Luk 16:18
1003. Luk 16:19-31
1004. Luk 8:3
1005. Isa 40:21
1006. Eze 45:11
1007. Eze 45:14
1008. Luk 15:8
1009. Mat 6:24
1010. Luk 16:11
1011. Jer 42:17
1012. Jer 42:22
1013. Gen 25:8
1014. Mat 25:33
1015. Luk 6:38
1016. Luk 12:20
1017. Rev 12:6
1018. Rev 16:15
1019. Mat 6:24
1020. Luk 7:29
1021. Mat 11:12
1022. Mat 5:17
1023. Mat 5:18
1024. Mat 5:31
1025. Mat 5:32
1026. Mat 19:9
1027. Mat 19:10
1028. Mar 10:12
1029. Luk 16:25
1030. Luk 16:25
1031. Luk 16:24
1032. Joh 13:25
1033. Luk 16:23
1034. Luk 16:25
1035. Luk 16:24
1036. Luk 16:26
1037. Luk 17:1
1038. Luk 17:2
1039. Luk 17:3
1040. Luk 17:4
1041. Luk 17:5
1042. Luk 17:6
1043. Luk 17:7-10
1044. Luk 17:11-19
1045. Mat 18:6
1046. Mat 18:6
1047. Mat 18:7
1048. Mat 18:6
1049. Mat 18:21
1050. Mat 18:22
1051. Mat 17:19
1052. Mat 17:20
1053. Mat 13:32
1054. Mat 17:20
1055. Luk 17:11
1056. Mat 21:21
1057. Luk 9:51
1058. Luk 9:52
1059. Joh 4:4
1060. Mat 8:2
1061. Lev 13:1
1062. Lev 14:1
1063. Lev 13:46
1064. Num 5:2
1065. 2Kgs 15:5
1066. Lev 13:2
1067. Lev 14:2
1068. Luk 7:47
1069. Mat 3:2
1070. 2Chr 23:1-11
1071. Mat 24:23
1072. Mat 24:27
1073. Mat 24:28
1074. Mat 24:38
1075. Gen 19:24
1076. Mat 24:17
1077. Gen 19:26
1078. Mat 10:39
1079. Mat 16:25
1080. Mat 16:26
1081. Mat 24:40
1082. Mat 24:41
1083. Mat 24:40
1084. Mat 24:40
1085. Mat 24:28
1086. Luk 18:1-8
1087. Luk 18:9-14
1088. Luk 18:15-17
1089. Luk 18:18-23
1090. Luk 18:24-27
1091. Luk 18:28-30
1092. Luk 18:31-34
1093. Luk 18:35-43
1094. Luk 18:6
1095. 1Cor 9:27
1096. Mat 16:1
1097. Mat 5:46
1098. Mat 5:20
1099. Mat 16:1
1100. Ezr 9:6
1101. Psa 65:4
1102. Psa 78:38
1103. Psa 79:9
1104. Eze 44:27
1105. Mat 5:20
1106. Mat 19:13
1107. Mat 19:14
1108. Mar 10:16
1109. Mat 19:16-22
1110. Mar 10:21
1111. Mar 10:22
1112. Mat 19:21-30
1113. Mar 10:30
1114. Mat 19:24
1115. Mat 4:20
1116. Mat 19:27
1117. Mat 19:28
1118. Mat 19:29
1119. Mar 10:29
1120. Mar 10:30
1121. Mat 20:17-19
1122. Mar 10:32
1123. Hos 6:2
1124. Mat 20:29-34
1125. Mar 10:46
1126. Mar 10:50
1127. Luk 19:1-10
1128. Luk 19:28-40
1129. Luk 19:41-44
1130. Luk 19:45
1131. Luk 19:46
1132. Luk 19:47
1133. Luk 19:48
1134. Luk 19:5
1135. Luk 19:9
1136. Luk 19:7
1137. Luk 19:9
1138. Luk 7:37
1139. Num 5:7
1140. Luk 19:7
1141. Luk 19:10
1142. Mat 18:11
1143. Luk 19:14
1144. Luk 19:27
1145. Luk 19:11
1146. Mat 25:14
1147. Phi 2:8
1148. Phi 2:9
1149. Heb 1:3
1150. Heb 1:8
1151. Heb 1:9
1152. Luk 14:31
1153. Luk 15:8
1154. Mat 15:1
1155. Eze 45:12
1156. Luk 19:12
1157. Mat 25:14
1158. Mat 25:18
1159. Mat 13:12
1160. Mat 21:1-11
1161. Mar 11:1-10
1162. Mat 21:9
1163. Zac 9:9
1164. Mat 23:37
1165. Mat 21:12-16
1166. Mat 21:17
1167. Mat 25:14
1168. Luk 20:1-8
1169. Luk 20:9-18
1170. Luk 20:19
1171. Luk 20:20
1172. Luk 20:21-26
1173. Luk 20:27-40
1174. Luk 20:41-44
1175. Luk 20:45-47
1176. Luk 19:47
1177. Mat 21:23-27
1178. Mat 21:33-46
1179. Mar 12:4-9
1180. Mat 21:44
1181. Luk 14:1
1182. Mat 22:16-22
1183. Mat 22:23-33
1184. 1Cor 15:42
1185. Mat 22:42-46
1186. Mat 23:4-14
1187. Luk 21:1-4
1188. Luk 21:5
1189. Luk 21:6
1190. Luk 21:7
1191. Luk 21:8
1192. Luk 21:9
1193. Luk 21:10
1194. Luk 21:11
1195. Luk 21:12-19
1196. Luk 21:20-22
1197. Luk 21:23-28
1198. Luk 21:29-33
1199. Luk 21:34-36
1200. Luk 21:37
1201. Luk 21:38
1202. Luk 21:1-4
1203. Mar 12:41-44
1204. Mar 12:42
1205. Mar 12:42
1206. Mar 12:41
1207. Mar 13:1
1208. Mat 24:2
1209. Mat 24:5
1210. Mat 24:7
1211. Mar 13:9
1212. Mat 10:19
1213. Mat 24:21
1214. Mat 24:22
1215. Mat 24:31
1216. Mat 24:31
1217. Luk 2:1
1218. Mat 24:32
1219. Mat 24:34
1220. Mar 13:30
1221. Mar 13:34
1222. Luk 21:25
1223. Luk 2:1
1224. Rom 14:4
1225. Mat 21:17
1226. Luk 22:1
1227. Luk 22:2
1228. Luk 22:3-6
1229. Luk 22:7-18
1230. Luk 22:19
1231. Luk 22:20
1232. Luk 22:21-23
1233. Luk 22:24-30
1234. Luk 22:31
1235. Luk 22:32
1236. Luk 22:33
1237. Luk 22:34
1238. Luk 22:35-37
1239. Luk 22:38
1240. Luk 22:39-46
1241. Luk 22:47
1242. Luk 22:48
1243. Luk 22:49-51
1244. Luk 22:52
1245. Luk 22:53
1246. Luk 22:54-60
1247. Luk 22:61
1248. Luk 22:62
1249. Luk 22:63-65
1250. Luk 22:66
1251. Luk 22:67
1252. Luk 22:68-70
1253. Luk 22:71
1254. Exo 23:14
1255. Mat 26:2
1256. Mat 27:65
1257. Mat 27:65
1258. Rev 16:15
1259. Act 4:1
1260. Mat 26:15
1261. Luk 22:1
1262. Mat 26:75
1263. Mat 26:17-19
1264. Mar 14:13
1265. Mar 14:15
1266. Mat 26:20
1267. Mar 14:17
1268. Mat 3:2
1269. Luk 22:20
1270. Mat 26:29
1271. Mat 26:26-29
1272. Psa 114:1
1273. Psa 114:3
1274. Psa 114:4
1275. Psa 116:9
1276. Psa 115:1
1277. Mat 26:30
1278. Luk 22:17
1279. Mat 26:23
1280. Mat 26:24
1281. Mat 18:1
1282. Mar 9:33
1283. Luk 9:46
1284. Mat 20:20
1285. Mar 10:35
1286. Mat 20:17
1287. Mar 10:32
1288. Mat 19:28
1289. Mat 26:34
1290. Mar 14:30
1291. Mat 26:31-35
1292. Mat 10:9
1293. Mat 10:10
1294. Luk 22:38
1295. Mat 26:52
1296. Luk 10:1
1297. Luk 22:33
1298. Mat 26:36-46
1299. Luk 22:44
1300. Heb 5:7
1301. Mat 26:37
1302. Mar 14:34
1303. Mat 26:37
1304. Mat 26:38
1305. Luk 22:3
1306. Mat 26:51
1307. Mat 26:50
1308. Luk 21:37
1309. Mat 21:17
1310. Mat 26:58
1311. Mat 26:69
1312. Mat 26:75
1313. Mat 26:67
1314. Mat 26:68
1315. Mat 16:27
1316. Mat 16:28
1317. Mat 26:63
1318. Mat 26:66
1319. Mar 14:33
1320. Luk 4:13
1321. Joh 14:30
1322. Luk 22:31
1323. 2Cor 12:7
1324. Luk 23:1
1325. Luk 23:2
1326. Luk 23:3
1327. Luk 23:4
1328. Luk 23:5
1329. Luk 23:6-9
1330. Luk 23:10
1331. Luk 23:11
1332. Luk 23:12
1333. Luk 23:13-20
1334. Luk 23:21-25
1335. Luk 23:26
1336. Luk 23:27-31
1337. Luk 23:32
1338. Luk 23:33
1339. Luk 23:34
1340. Luk 23:35-37
1341. Luk 23:38
1342. Luk 23:39-43
1343. Luk 23:44
1344. Luk 23:45
1345. Luk 23:46
1346. Luk 23:47-49
1347. Luk 23:50-53
1348. Luk 23:54-56
1349. Luk 22:6
1350. Luk 22:66
1351. Mat 22:21
1352. Joh 18:36
1353. Joh 18:38
1354. Luk 23:14
1355. Luk 23:12
1356. Rev 3:4
1357. Mar 15:17
1358. Joh 19:2
1359. Mat 27:15
1360. Mat 27:32
1361. Mat 11:17
1362. Rev 6:16
1363. Mat 27:33
1364. Mat 27:35
1365. Isa 53:12
1366. Luk 16:14
1367. Mat 27:34
1368. Mat 27:37
1369. Mat 27:37
1370. Joh 19:21
1371. Joh 19:31-33
1372. Gen 2:8
1373. Gen 4:16
1374. 2Kgs 19:12
1375. Isa 37:12
1376. Eze 27:23
1377. Amo 1:5
1378. Gen 2:8
1379. Mat 27:45
1380. Mat 27:45
1381. Mat 27:51
1382. Mat 27:57-60
1383. Mar 15:43
1384. Mat 28:1
1385. Luk 24:10
1386. Mar 16:1
1387. Luk 23:52
1388. Luk 24:1-3
1389. Luk 24:4-8
1390. Luk 24:9
1391. Luk 24:10
1392. Luk 24:11
1393. Luk 24:12
1394. Luk 24:30
1395. Luk 24:31
1396. Luk 24:32-35
1397. Luk 24:36-43
1398. Luk 24:44-49
1399. Luk 24:50
1400. Luk 24:51
1401. Luk 24:52
1402. Luk 24:53
1403. Joh 19:39
1404. Joh 19:40
1405. Luk 23:55
1406. Luk 23:55
1407. Luk 24:10
1408. Mat 28:2
1409. Luk 23:43
1410. Joh 19:15
1411. Luk 8:3
1412. Joh 20:2
1413. Joh 20:3
1414. Mar 15:46
1415. Joh 20:5-7
1416. Mar 16:12
1417. Mar 16:13
1418. Luk 24:18
1419. Luk 24:33
1420. Mar 16:12
1421. Mar 3:18
1422. Joh 19:25
1423. Exo 2:14
1424. 1Sam 31:3
1425. Exo 2:14
1426. 1Sam 31:3
1427. Luk 24:22-24
1428. Luk 24:32
1429. Luk 24:32
1430. Rom 8:16
1431. Gal 4:6
1432. 1Jn 5:10-12
1433. Jer 20:9
1434. Psa 39:3
1435. Mar 16:12
1436. Luk 24:31
1437. Mat 5:9
1438. Mat 10:12
1439. Luk 24:39
1440. Mat 3:1
1441. Mat 3:1
1442. Heb 2:9
1443. Joh 15:26
1444. Act 1:4
1445. Act 2:33
1446. Act 1:12
1447. Joh 11:18
1448. Mar 11:1
1449. Luk 24:36
1450. Mat 26:32
1451. Mat 28:10
1452. Mar 14:28
1453. Mar 16:7
1454. Mat 28:16
1455. Joh 21:1
1456. Gen 48:8-20
1457. Joh 1:18
1458. Joh 3:13
1459. Act 1:3
1460. 1Cor 15:6
1461. Act 1:4-12
1462. Luk 24:49
1463. Luk 24:49
1464. Luk 1:3
1465. Hab 2:1