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NOTES

THE GOSPEL OF LUKE:

EXPLANATORY AND PRACTICAL.

A POPULAR COMMENTARY UPON A CRITICAL HASIS, ESPECIALLY
DESIGNED FOR PASTORS AND SUNDAY-SCHOOLS.

GEORGE W. CLARK, D.D^

AUTHOB OP

*'A N«w Haxkokt of thk Gospels," "Notes on Matthew," "Notes on Mask," En.

WITH ILLUSTRATIONS.

KOTES ON THE GOSPEIi OF JOHN IN PREPARATION.

PHILADELPHIA:
AMERICAN BAPTIST PUBLICATION SOCIETY,

1420 CHESTNUT STREET

1097450

B5
C53

Entered according to Act of Congress, in the year 1876, by the

AMEEICAN BAPTIST PUBLICATION SOCIETY,
In the Office of the Librarian of Congress, at "Washington.

Westcott k Thohsoit,
Stereotypers and Ekctroiypers, Philada.

PREFACE.

The importance of the study of Luke's Gospel is seen in the fact that it ia
eminently historic, universal, and individual. In many particulars it is the
most complete in details of any of the Gospels. And even where it runs par-
allel with the other narratives, the writer betrays his own individuality ; so
that a commentary on the other Gospels, however exhaustive, cannot suffice for
one on Luke. An attempt is therefore made in this volume to give notes on
this Gospel complete in themselves and independent of notes on Matthew
and Mark. At the same time, the chronology and harmony of the Gospels
are kept in view, and thus, too, the independence of Luke is the more clearly
seen while catching glimpses of the four sides of the sacred narrative.

The aim has been to give a popular commentary on a critical basis adapted
to Sunday-schools, teachers and scholars, Bible classes and families, and
many pastors and preachers. Difficult passages have received attention, and
no point on which a commonly intelligent Sunday-school teacher might wish
light has been intentionally passed over. The latest results of exegetical and
textual criticism and of recent discovery have been sought and incorporated
in the notes.

The execution of this plan for aiding students of the English Scriptures in
studying the life of Christ as presented by Luke has necessitated similarity
of comment where thought and expression are similar to those in the other
Gospels, yet variety has been sought and an independence maintained. This
is believed to be a less evil than the troublesome practice of referring to other
volumes for what would be after all but an imperfect exposition of the sacred
text.

Attention is called to the suggestions at the end of each chapter, which are
confirmed by references from other portions of Scripture. Almost every verse
is thus remarked upon, the whole forming by itself a brief practical and doc-

PREFACE.

trinal commentary on the Gospel. This is designed to aid the teachers in en-
forcing Sunday-school lessons, and pastors in expository preaching and week-
day evening lectures.

The division of chapters into verses, first introduced into the English Bible
by tRe German version (A. D. 1560), often interferes with the connection of
thought and impedes a quick and intelligent view of many passages. The
paragraph form is therefore adopted, and to aid the eye and facilitate study
subjects have been placed at the head of principal paragraphs or divisions.

Many teachers and advanced scholars prefer to explain Scripture by Scrip-
ture. Carefully-selected references have therefore been placed in the margin
of the text. These, in connection with those given in the notes and 'remarks,
are believed to constitute this the most complete reference-Luke published.

In preparing this work the author has called to his aid all the helps within
his. reach, the earlier and later critical and popular commentaries, harmonies
of the Gospels, books of travels, histories of the Church and of doctrines, trea-
tises on the life of Christ, and grammatical authorities on the New Testa-
ment. His thanks are specially due to Professor George R. Bliss, D. D., Pro-
fessor H. Harvey, D.D., Rev. J. F. Brown, D.D., Rev. H. F. Smith, D.D.,
and Rev. Geo. W. Anderson, D. D., for assistance gratefully acknowledged
without which the work could have scarcely been completed, from the tem-
porary failure of the author's health. The Introduction was kindly furnished
by Professor T. J. Conant, D. D.

The favorable reception given to his previous works has encouraged the
author to persevere in this, and also to comp^ ete the series by similar notei
on John.

SOMEBVILLE, N. J., June, 1876.

INTRODUCTORY REMARKS.

THE THIRD GOSPEL.
For general observations on all the four Gospels, the reader is referred to
the author's Introduction to his commentary on the Gospel by Matthew, pp.
v.-viii., and his harmony of the Gospels, pp. 232-3. On the order of the
four Gospels and on the place of Luke's Gospel in the series, see the intro-
ductory remarks to the author's commentary on the Gospel by Mark, p. v.

WRITER OF THE GOSPEL.

It is the uniform testimony of antiquity that the third Gospel was written
by Luke, the companion of Paul's travels and his fellow-laborer in the min-
istry. This testimony dates from a period less remote than the limit of
human life from the age of those who were conversant with the apostles.
Irenaeus (born early in the second quarter of the second century) was the
pupil of Polycarp, who learned the teachings of our Lord from the apostle
John and others, his hearers and eye-witnesses of his miracles. He ascribes
this Gospel to Luke, the companion of Paul {Adv. Hceres. iii. 1). It is certi-
fied also by Tertullian (born A. D. 160), who distinguishes John and Matthew
as apostles and Luke and Mark as apostolic (Adv. Marcion, iv. 2). The Mu-
ratorian canon (about A. D. 170), in the part still extant, names Luke, the phy-
sician and associate of Paul, as the writer of the third Gospel. To these may
be added later witnesses, Origen (born A. D. 185), Eusebius (born about A. D.
270), Jerome (born A. D. 331). No counter-testimony or expression of doubt
has come down to us, and all attempts of the modern destructive school of
criticism to discredit this testimony from internal and other grounds have
signally failed.

OUR KNOWLEDGE OF THE WRITER.

What is certainly known of the personal history of the writer of the third
Gospel is found in the Acts of the Apostles and in Paul's Epistles. He first
appears in history as a companion of Paul, whom he joined at Troas (Acts 16 :
10, 11), on his second missionary tour, recorded in Acts 15 : 36-18 : 22. From
that city he accompanied Paul in his voyage to Philippi (vs. 11, 12), and there
remained with him (vs. 12, 13, and 15-17) till he departed thence, but did not
proceed with him on his journey. In these passages the writer (whom we
here assume to be Luke) speaks in the first person, as being himself one of the

6 INTRODUCTORY REMARKS.

company. But in ch. 17 : 1, where he resumes the narrative of Paul's jour*
ney, he again speaks in the third person, as not being in the-party, as he had
previously done in ch. 16 : 4 and 6-8 before his connection with it. The
change of person in the narrative can be accounted for on no other reasonable
supposition.

He again appears in history as the companion of Paul's voyage from Phil-
ippi (Acts 20 : 6) on his return to Asia, and of his travels from place to place
(ch. 20 : 13-15 ; 21 : 1-18), spending a week among the disciples at Tyre, and
a longer time ("many days") with those at Csesarea as guests of Philip the
evangelist, and thence to Jerusalem, accompanied by disciples of Csesarea, to
which place Paul was sent back after a few days (seven at most), and remained
there a prisoner two years. After the two years Luke was again the compan-
ion of Paul in his voyage to Rome, Acts 27 : 1, etc. ; 28 : 2, 11-16.

In these narratives Luke says nothing of himself except as the companion
of Paul's missionary journeys and of his voyage to Rome, a prisoner awaiting
trial. But as the chosen companion of the apostle's travels in the preaching
of the gospel, and his "fellow-laborer" in it during his imprisonment at Rome
(Phil. 24), Luke has left us an unobtrusive testimony to his own zealous devo-
tion to the work of evangelization. It may fairly be inferred that during the
intervals, in which he disappears from the record of Paul's labors, he was ac-
tively engaged as a preacher or a writer in work pertaining to the immediate
or the prospective spread of gospel truth.

From these historical data, and allusions in Paul's Epistles — " Luke the be-
loved physician" (Col. 4 : 14), "only Luke is with me" (2 Tim. 4 : 11), and
Phil. 24, where Lucas (properly Luke) is named among his "fellow-laborers" —
a partial outline of his life has been traced conjecturally, but with every ap-
pearance of probability. From Col. 4 : 14, compared with v. 11, it has been
inferred that he was not "of the circumcision." That he was a Gentile and a
freedman has been inferred from his name Lucas, an abbreviation of Lucanus,
characteristic of a servile condition, and from his profession, mostly confined
to that social state among the Romans. But the former is of little weight,
and the latter does not accord with his probable nationality if, as is most
likely, he was a citizen of Syria (of Antioch, according to Eusebius) or of
Asia Minor, where that profession was held in high repute. As physicians
of those times were distinguished for their scientific attainments, his profes-
sion accounts for the evidences of high mental culture everywhere observable
in his writings. Of his conversion we have no record. It is supposed that
before he joined Paul on his second missionary tour at Troas (Acts 16 : 10),
he was already a convert to the Christian faith and a laborer in its propaga-
tion. This is naturally inferred from the absence of any intimation that he
was then first taught the knowledge of Christ, and from the significant expres-
eion, "had called us to preach the gospel unto them," since he there takes hia
place among the apostle's followers and fellow-laborers without explanation,

INTRODUCTORY REMARKS.

as a matter of course, and identifies himself with them and their work. A3
he journeyed with the apostle to Philippi and was with him there (vs. 12, 13,
and 15-17), but did not accompany him when departing thence (17 : 1), and
joined him again at Philippi (20 : 6) when returning into Asia, it is supposed
that the intervening seven years may have been spent in unrecorded mission-
ary labors (for Luke narrates those of Paul and not his own) in Philippi and
the neighboring region, or in gathering materials for the two great labors of
his life, the Gospel and the Acts of the Apostles. The latest authentic infor-
mation is from the apostle's own hand, "only Luke is with me" (2 Tim, 4 :
11); and this our last impression of him is of one faithful among the faithless,
when to be faithful to the truth and its defender was to face with him the
martyr's doom.

After this authentic and satisfactory record of a life so full of activity in
the cause of Christian truth, it is needless, as it would be useless, to attempt
to trace it further in the scanty and eonfiised statements of tradition. But it
may properly be added, that if the statement in the subscription to 2 Corinthi-
ans is correct (" was written from Philippi of Macedonia by Titus and Lucas*'),
then the words of the Epistle (8 : 18, 19) add an important testimony to the
zeal and activity of Luke in the work of evangelization. The statement is
not improbable in itself; but this part of the subscription is found only in
late manuscripts, and is of no authority except as a very ancient tradition.

TIME AND PLACE OF TVKITING THE THIRD GOSPEL.

That the Gospel was written before the Acts of the Apostles is evident from
Acts 1 : 1 compared with ch. 1 : 3 of the Gospel. The narrative in the Acts
must have been completed at the end of the second year of Paul's imprison-
ment at Rome (Acts 28 : 30, 31), about A. D. 63. That it could not have been
earlier is plain from the closing statement of Paul's manner of life during the
**two whole years" of his imprisonment ; nor could it have been much later,
as the writer had nothing further to record. A considerable time must have
intervened between the publication of the Gospel and the writing of the Acts,
as has been clearly shown by Alford, Prolegomena to Luke's Gospel, section iv.
Xo more definite intimation is given of the time and place of writing. But
we have seen that on Paul's last journey to Jerusalem, ''many days" were
spent by him and his companions among the disciples at Caesarea as guests
of Philip the evangelist, and that some of the disciples accompanied him to
Jerusalem, whence in a few days he was sent back a prisoner to their home
in Caesarea. It is probable that Luke returned thither with them and con-
tinued in communication with Paul, whom he there joined at the close of his
imprisonment on his voyage to Rome. How the intervening time ('A. D.
58-60} was spent is not shown. But the time and place were most favorable
to his purpose of '' accurately tracing all things from the very first ;"' and these
facts of history show that Luke enjoyed ample opportunities, where alone they

3 INTRODUCTORY REMARKS.

were accessible, for the composition of his Gospel in advance of the Acts.
According to this view, the Gospel was written about A. D. 58-60, and prob-
ably at Caesarea.

SOURCES OF THE THIRD GOSPEL.

These are summarily stated by the writer himself in the introductory verses,
1-4. Briefly expressed their meaning is, that his narrative was the result of
personal inquiry and investigation, and was drawn from all available sources.
They yfere not only the declarations of those "who from the beginning" —
namely, of our Lord's official ministry — "were eye-witnesses and ministers
of the word," to whom former narrators were indebted. He justifies himself
for now doing what many had already done imperfectly, on the ground of
" having accurately traced " (as properly translated) "all things from the very
first" (prior to our Lord's official ministry), and of his purpose "to write
them in order" — that is, consecutively — in the order of occurrence or of
mutual relation.

By " eye-witnesses and ministers of the word " are meant those who saw
and heard the things which they attest (1 John 1 : 1-3), and as ministers
of the word had been counted worthy to speak as divinely-authorized wit-
nesses for the truth. That Luke obtained their testimony directly from them-
selves, and not from previous narratives, is necessarily the meaning of his
language. If he had taken aught at second-hand, the result of other men's
inquiries, he could not claim for himself that he had "accurately traced all
things from the very first." But he availed himself of still other sources of
information. Hence we have, for example, in the opening chapters of Luke's
Gospel, an account of transactions not personally observed by those "who
from the beginning" (of our Lord's official ministry) " were eye-witnesses," etc.
That these additional sources of information were trustworthy, and that they
were used with strict fidelity to the truth, has been shown in every way by
which historical credibility can be tested; and we are no more justified in
doubting the historical truth of the occurrences narrated in the first two
chapters, than in questioning the credibility of any other part of the gospel
history. That Luke had access to the apostles and accredited ministers of
the word, and to the testimony of living witnesses accredited by them, cannot
be doubted ; and no facts of ancient history are better authenticated than those
recorded by Luke.

FOR WHOM AND WITH WHAT OBJECT THE GOSPEL WAS WRITTEN.

This must be learned from its contents. The dedication to Theophilus,
a Gentile convert (Smith's Bible Dictionary, p. 1697), shows a desire
to be understood by those least familiar with what was peculiar to the
Holy Land, and to meet their wants. Its most prominent and sigrificant
characteristic is its universality. It was written for no particular class of
readers to the exclusion of any other, and with no single and exclusive aim.

INTRODUCTORY REMARKS.

Hence it differs from that of Matthew, written specially for Jews {Notes on
Matthew, p. X.), and from that of Mark, designed particularly for Gentiles
{Notes on Mark, p. xiv.), and also from that of John, specially intended for
Christian readers, to establish them in the fundamental truths of the gospel,
and to set forth Jesus as the Christ, the eternal Son of God, in all his offices
and relations to the believer.

On the contrary, Luke's Gospel was written for all, without distinction of
race or reference to national affinities or doctrinal tendencies, exhibiting in the
facts of gospel history the induction of a new dispensation of religion to " be
preached among all nations," ch. 24 : 47. It is significant to us, whatever
may have been the writer's conscious purpose, that he was led to trace back
the lineage of its founder to the father of the race, and to record his enrolment
as a citizen of the world, as well as his reception of the national badge of
Israel. The idea of universality is interwoven with many incidents peculiar
to his narrative. In the angelic proclamation of " peace on earth, good-will
to men," is foreshadowed the gospel of universal humanity, and no less
in the prophetic welcome to the infant Saviour as "a light to lighten the
Gentiles."

RELATION TO THE FIBST TWO GOSPELS.

That Luke wrote the third Gospel independently of the first and second
is made evident by a careful comparison of the three. A large portion of
the matter it contains is peculiar to it. The contents of the first two chapters
belong to it exclusively ; and these lay the foundation for all the subsequent
history, in the circumstances of the parentage and birth of its two principal
personages, and especially of the God-man, the central figure of all. With-
out these two chapters, his manifestation in the flesh is wrapped in impene-
trable obscurity ; and such declarations as "the Word became flesh," "born of
a woman," " born of the seed of David," are an unsolved mystery, as is also
the partial and undefined statement in Matt. 1 : 18, 20. In Luke's account
the mystery is fully disclosed of his miraculous conception and birth of a
virgin in fulfilment of prophecy ; and his subsequent growth, through infancy,
childhood, and youth, in subjection to parental authority, prepares the mind
of the reader for occasional references to domestic and social relations other-
wise unmeaning.

Not less significant are the omissions of remarkable incidents which a
copyist would not have failed to appropriate. Such are Matthew's account
of the visit of the magi and their adoration of the infant Jesus, of the flight
into Egypt and the slaughter of the infants in Bethlehem — occurrences far
too interesting and important to be passed over by one who used his narrative.
On the other hand, Luke alone records the Saviour's first public announcement
of his official character and mission, foretold in prophecy, and his consequent
rejection by his unbelieving fellow-townsmen, explaining his withdrawal to
another permanent place of residence an<? the fulfilment of the prophecy

1»

10 INTRODUCTORY REMARKS

quoted by Matthew, 4: 14-16. Such remarkable difference?, occurring contin-
ually through the whole progress of the narrative from beginning to end,
show that there was no dependence of one upon the other. If Luke borrowed
anything, he would have borrowed more, and he would not have passed by
things more essential to his purpose than many which he has recorded.

On the other hand, the coincidences of matter and verbal expression in
the so-called synoptic Gospels {Harmony of the Gospels, p. 232), especially
in the reports of the Saviour's discourses, are readily accounted for. The
incidents in the life of Christ, and his discourses, were treasured in the
memories of his attendants and hearers, and the rehearsal of these in their
public ministrations was the chief element in the preaching of the gospel by
apostles and evangelists. These oral narratives, identical in substance and
similar in form, have been permanently embodied, with marked and signifi-
cant variations in selection and verbal expression, in the accounts of the four
evangelists. Their substantial agreement in the main facts recorded shows
that they were competent and well-informed witnesses. Their noteworthy
diversities in verbal expression, and in the minute details of the same transac-
tion or discourse, show that they were also independent witnesses, and that the
substantial agreement in so much incidental diversity can be accounted for
only on the admission of the essential truth of their statements. The English
reader should be apprised that our common English version was made from
very late copies of the Greek text, in which the four Gospels have been
assimilated, by adding in one what was wanting in another ; and also that in
our translation different words and phrases of the Greek are sometimes ren-
dered by the same words and phrases in English, so far effacing the evidence
of their value as independent witnesses. But enough appears in our version
of the Gospels to convince the intelligent and candid reader that there waa
no collusion and no dependence of one writer upon another.

LANGUAGE AND STYLE, AND OTHER PERSONAL TRAITS.

That Luke wrote his Gospel in Greek, his native tongue, has never been
questioned. His diction is such as might be expected in a man of culture
writing in his own dialect, and aiming to reproduce in their native form and
coloring narratives and discourses learned in a foreign idiom, already made
familiar by long and intimate association with those to whom it was vernac-
ular. Of his native tongue a pure specimen is found in the four introductory
verses of his Gospel, where his style was unaffected by any external influence.
But when he records what he learned from others who were of Hebrew origin
and culture, and especially the discourses of our Lord delivered by him and
by them repeated in their own idiom, he naturally falls into the Hebraistic
forms of expression, of which less appears in the Acts. But though Hebra-
isms for this reason are frequent, his native idiom is predominant, and Greek
compounds and classical phraseology foreign to the other Gospels abound in

INTRODUCTORY REMARKS. 11

his. His style is further distinguished from that of Matthew and Mark by
the use of Hebraisms not found in either, and by the occurrence of words and
phrases familiar to readers of classic Greek in place of others employed by
them. From a comparison of the number of words peculiar to the several
evangelists, it is estimated that those in Luke's Gospel exceed all that are
found in the other three. He differs from Matthew and Mark in the more
elaborate structure of his sentences, and in general in a more finished style
of composition.

Of Luke's accuracy in dates and in circumstantial details, unnoticed by the
other evangelists, many examples have been quoted. In ch. 2 : 1-3 the time
of the Saviour's birth is identified with that of known facts of history. In ch.
3 : 12, the time of John's first appearance as a preacher is very circumstantially
shown. Travellers have remarked in ch. 8 : 23 the accuracy of the expression,
"there came down" (through the mountain gorges) "a storm of wind on the
lake." This descriptive feature of the storm, peculiar to the locality, is unno-
ticed in the more general account of Matthew and Mark. Such incidental and
unconscious coincidence of narrative with a local or related fact is characteristic
of Luke. An instance of the former has been cited from ch. 19 : 41 : "Ami
when he was come near, he beheld the city, and wept over it" (more exactly,
and as he drew near, seeing the city, he wept over it). The narrative ia
strikingly in accordance with the topography of the place, as observed by
modern travellers. In Luke's account, the exulting shouts of the multitude
began when they came to the descent of the Mount of Olives, where the Holy
City is first seen in the distance. But after being hidden by intervening in-
equalities of ground, it again comes in sight in a nearer view, and Jesus, "see-
ing the city, wept over it." Of the latter an instance of peculiar delicacy has
been cited from ch. 21 : 1, " and he looked up and saw" (properly, and look-
ing up, he saw) " the rich men casting their gifts into the treasury." The
phrase " looking up " is an unconscious coincidence with a related fact, for
nothing in the connection explains or accounts for it. But from Mark 12 :
41 we learn that Jesus was then sitting over against the treasury, and the in-
cidental "looking up" to see what was passing is the minute observation of
an eye-witness, or of one who pictured the scene from the words of an eye-
witness. Of his use of medical terms an instance is found in ch. 4 : 38, where
he employs the phrase "great fever" in its technical use among ancient
physicians.

GENUINENESS AND INTEGRITY OF THE GOSPEL.

According to all trustworthy testimony, we have the Gospel of Luke as it
came from his hand. Irenseus, in his summary of the many things peculiar
to this Gospel [Adv. Sceres., iii. 14, 3), shows that the book has come down
to us as it was known to him in the first half of the second contury. The at-
tempts of modern criticism to throw doubt on the genuineness and authenti-

12 INTRODUCTORY REMARKS.

city of some portions, especially of the first two chapters, are based partly on
the assumed origin of Marcion's Gospel, notoriously a mutilation of Luke's,
and partly on the arbitrary denial of the possibility of our Lord's miraculous
conception. The arguments based on the former ground, a false hypothesis,
have failed to satisfy the judgment of the learned, and have been triumph-
antly refuted. Of the latter ground it is sufficient to say, that " those who
would make the miraculous traits in the history of the infant Jesus a criterion
of spuriousness, may well consider to what measureless caprice such a canon
of criticism leads." — Herzog's Heal JEncyclopcedie, art. Lukas.

ARRANGEMENT AND DIVISIONS.

The narrative falls naturally into four great divisions :
I. The period preceding our Lord's public ministry, i.-iv. 13.
II. Our Lord's public ministry chiefly in Galilee, iv. 14r-ix. 50.

III. His public ministry from his leaving Galilee to his final journey to
Jerusalem, ix. 51-xix, 28.

IV. From his entry into Jerusalem to his ascension, xix. 29-xxiv.
The chief minor divisions are :

1. Preface, i. 1-4.

2. Nativity, ministry, and imprisonment of John the Baptist j our Lord's
nativity, genealogy, baptism, and temptation, i. 6-iv. 13.

3. Beginning of his ministry in Galilee; rejected at Nazareth; makes his
abode in Capernaum; teaching and miracles of healing; calling of Peter,
James, and John, and of Matthew ; the twelve apostles chosen ; sermon on
the plain ; the centurion's faith ; raising of the widow's son ; parable of the
sower ; stilling of the tempest ; legion of demons cast out ; raising of Jairus'
daughter ; five thousand fed ; transfiguration ; rivalry among the disciples ;
he goes to the feast of tabernacles, iv. 14-ix.

4. Various discourses, parables, miracles, etc., mostly peculiar to Luke's
Gospel; the seventy disciples sent out; parable of the good Samaritan; at
the house of Martha and Mary ; the Lord's Prayer ; healing on the Sabbath ;
parable of the rich man, of the prodigal son, of the unjust steward, of the
unjust judge, of the rich man and Lazarus ; prayer of the Pharisee and pub-
lican ; foretells his death and resurrection ; healing of ten lepers, of the blind
beggar ; is the guest of Zacchseus ; goes up to Jerusalem, x.-xix. 28.

5. The last passover week; public entry into Jerusalem; traders driven
from the temple ; parable of the vineyard ; of giving tribute to Caesar ; the
poor widow's offering ; fate of Jerusalem foretold ; Judas bribed to betray
him ; observance of the passover ; institution of the Lord's Supper ; agony in
the garden ; seized and brought before the high priest ; accused before Pilate
and before Herod ; condemned, and crucified, and laid in a tomb ; his resur-
rection; walk to Emmaus; last interview with his disciples; ascension to
heaven, xix. 29-xxiv.

SYNOPTICAL VIEW OF THE FOUR GOSPELS.

The chronology of the Gospels is in many respects undetermined. The dura-
tion of Christ's ministry is much disputed.' It continued at least two and one
half years ; for John in his Gospel mentions three Passovers, John 2 : 13; 6:4;
13 : i. If the feast (or "a feast of the Jews") mentioned in John 5 : 1 be also re-

farded as a Passover, then his pubUc ministry continued about three years and a
alf. But if the feast was that of Purim (Esther 9 : 26), as many suppose, occur-
ring a month before the Passover of John 6 : 4, then must we assign the shorter
term to his pubhc ministry. Although certainty may not be attained, yet the
amount of labor that Jesus performed,"and the time required for his three preach-
ing tours throughout Galilee, before the Passover mentioned in John 6 : 4, incUne
us to regard the feast of John 5 : 1 as also a Passover. In accordance with this
view the following table is arranged, and the probable chronological order and
harmony given ; but where either is quite doubtful, or beset with special diflGl-
culty, tlie references are printed in heavy type. The reasons for the arrangement
are given by the author in his Harmony of the Gosfels.

1. Events connected with the Birth and Childhood of Jesus.
A period of about thirteen and a half years, from B.C. 6 to aj). 8.

8ECT. SUBJECT

1. Luke's Preface

HATT.

MARK.

LUKE.

1: 1-4

3:' 23^
1:5-25

1 :26-38
1:39-56
1:57-80

2Vi-7"

2:8-20

2:21

2:22-38

2:39

2V46''

2 : 41-52

JOHN.

2. John's Introduction

1 : 1-14

3. The Genealogies

1 : 1-17

4. Annunciation of John's Birth

5. Annunciation of the Birth of Jesus . . .

6. Marv visits Elizabeth

7. The Birth of John the Baptist

8. An Ansel appears to Joseph

iVi8^23
1:24,25

9. Birth o1f Jesus

10. The Vidt of the Shepherds

11. The Circumcision

12. Presentation in the Temple

1:3. Temporary Return to Nazareth

il. Again at Bethlehem ; Visit of the Magi.
15. Flight into Egvpt

2':'i-i2'
2 : 13-15

2 : 16-18
2 : 19-23

16. Herod's Massacre of the Children

17. Return and Residence at Nazareth

18 Childhood of Jesus

An^nouncement and Introduction of Christ's Public Ministry.
About one year, from the spring of a.d. 26 to that of ad. 27.

19. The Ministry of John the Baptist 3 : 1-12

20. The Baptism of Jesus 3 : 13-17

21. The Temptation 4:1-11

22 Testimony of John to Jesus

1-8
9-11
12. 13

3 : 1-18
3 : 21-23
4 : 1-13

1 : 15-34

SYNOPTICAL VIEW OF THE GOSPELS.

BECT. SUBJECT.

23. Jesus gains Disciples ; returns to Gali-

lee

24. The Marriage at Cana

25. Visits Capernaum

JOHN.

1:35-51
2 : 1-11
2: 12

in. From the First Passover of Christ's Public Ministry until thb

Second.
One year, from April, a.d. 27, to April, a.d. 28.

26.
27.

'28.
2(J.
30.
31.
32.
33.
34.
35.
36.
37.
38.
39.
40.

41.
42.
43.
44.
45.
46.
47.
48.
49.

50.

51.
52.
53.
54.
55.
56.
57.
5S.
59
60.
61.
62.
63.
64.
65.
66.
67.

68.
69.
70.
71.
72.
73.
74.

At the Passover ; the Traders expelled.

Visit of Nicodemus

d esus remains in Judea

Further Testimony ot'Johu the Baptist.

John Imprisoned

Jesus departs for Galilee

Discourses with the Woman of Sychar.

Teaches publicly in Galilee

Heals a Nobleman's Sou

Rejected at Nazareth.

Makes Capernaum his Residence

Four called as Constant Attendants. . .
A Demoniac healed in the SjTiagogue. .

Heals Peter's Wile's Mother

Fii-st Preaching Tour throughout Gali-
lee

The Miraculous Draught of Fishes

Sermon on the Mount

A Leper healed

Heals a Paralytic

The Call of Matthew

Matthew's Feast

Discourse on Fasting ...

Jairus's Daughter ; the Bloody Issue. .
Healing of the Blind and Dumb

4: 13
4 : 13-16
4: 18-22

8Vi4^i7

4:23-25

5:' 1-7: 29
8: 1^
9: 2-8
9: 9

9 : 10-13
9: 14-17
9 : 18-26
9 : 27-34

IV. From the Second Passover until the Third.
From April, a.d. 28, to April, a.d. 29.

At the Passover ; Heals the Impotent
Man

Plucking the Ears of Grain

Healing'the Withered Hand

Withdraws to the Sea of Galilee

The Twelve Apostles chosen

The Sermon in the Plain

Healing of the Centurion's Servant. ..

Raises a Widow's Son at Nain

John's Message to Jesus

Upbraiding the Cities of Galilee

Anointed by a Penitent W^oman

Second Circuit of Galilee

A Blind and Dumb Demoniac healed. .

A Sign demanded of Jesus

Christ's Mother and Brethren

Parable of the Sower

Other Parables spoken to the Multitude

Wheat and Tares explained ; and
other Parables to the Disciples

The Tempest stilled

The Two Demoniacs of Gadara

Second Rejection at Nazareth

Third Circuit of Galilee , .

The Twelve endowed and sent forth . .

They ^o forth ; Third Tour continued .

Herod's Opinion of Jesus ; John's Be-
headal

12: 1-8
12 : 9-14
12 : 15-21

8:5-13

11 : 2-19
11:20-30

12 : 22-37
12 : 38-15

12 : 46-50

13 : 1-23
13:24-35

13 : 36-53
? : 18. 2:3-27
8 : 28-9 : 1
13: 54-58
9:35-38
10: 1-42
11: 1

14 : 1-12

23-28
1-6
7-12
13-19

3: 19-30

3 :' '31-^'5

4 : 1-25

4:35-41

5 : 1-21
6:1-6

6 :' 7-11 '
6 : 12, 13

6: 14-29

6: 1-5
6:6-11

12-16

17-19

1-10

11-17

18-35

7: 36-50
8: 1-3

8 : 19-21
8:4-18

8: 22-25
8:26-40

9 : 1-5
9:6

9:7-9

2
3
3

4
4
4

13-25

1-21

22-24

25-36

3.
4:

19,20
14

1^
5-42

14, 15

43-46
46-54

4-
4

16-30
31

16-20
21-28
29-34

35-39

4
4

4
5

31-37
38-41

42-44
1-11

40-45

1-12

13. 14

15-17

18-22

22-43

5
5
5
5
5
8

12-16

17-26

27,28

29-32

33-39

41-56

■i

5:1-47

SYNOPTICAL VIEW OF THE GOSPELS.

MATT.

BECT. SVBJECT.

75. Return of the Twelve

76. Feediiij? the Five Thousand

77. Jesus walks on the bea

78. Discourse at Capernaum

V. FiiOM THE TuiKD Passover until the ensuing Feast of TABEiiNACLES.

13-21
22-36

HARK.

6 : 30, 31
6: 82-44
6:45-56

LUKE.

9: 10

9 : 10-17

JOUN.

6 : 1-14
6 : 15-21
6 : 22-71

Six months, from April to October, a.d. 29.

79.
80.

81.
82.

&4.
85.
86.
87.
88.
89.
90.
91.
92.

9;^.

«4.
95.
%.
97.
98.

Jesus continues in Galilee

Traditions of the Elders

The Canaanitish Woman

Deaf and Dumb Man, etc., healed

Feeds the Four Thousand

A Siijn again demanded

The Leaven of the Pharisees

Bliud Man healed

Visit to the rejjion of Cj«sareaPhilippi.

Jesus foretells his Death

The Transtij'uration

Healing the Dumb Demoniac

Jesus again foretells his Death

The Sacred Tribute

Contention amono^ the Disciples

Dealing with an Otiended Brother, etc

On Forgiveness

Still continues in Galilee

Goes to tl>e Feast of Tabernacles

Concerning following Jesus

15 : 1-20
15 : 21-28
15 : 29-31

15 : 32-39
15:39-16:4

16 : 4-12

l'6 :' 13-20

16 : 21-28

17 : 1-13
17 : 14-21

17 : 22, 23
17:24-27

18 : 1-14
18 : 15-20
18 : 21-35

8 : 19-22

; 1-23
: 24-30
: 31-37
; 1-9
: 10-12
: 13-21
: 22-26
: 27-30
31-9 : 1
: 2-13
: 14-29
: 30-32
:33
: 33-50

9 : 18-21
9 : 22-27
9:28-36
9 : 37^i
9 : 4;i-15

9:46-50

9 : 51-56
9: 57-62

7: 1

7:2-9
7: 10

VI. From the Feast of Tabernacles till Christ's Arrival at Bethany,
Six Days before the Fourth Passon'er.

Six months, less six days.

99.
100.
101.
10-2.
103.
104.
105.
106.
107.
108.
109.
110.
111.
112.
113.
114.
115.
116.

117.
118.
119.
120.
121.
122.
123.
124.
125.
126.
127.
128.
129.
130.
131.

Jesus at the Feast ; teaches publicly. .

The Woman taken in Adultery

Further Public Teaching

Seventy instructed and sent forth

Return of the Seventy

Reply to a Lawyer ; Good Samaritan. . .
Jesus at the House of Martha and Mary.

How to pray

Heals a Dumb Demoniac

Jesus Dines with a Pharisee

On Hypocrisy, Worldliness, etc

Slaughter of Certain Galileans

A Bhnd Man healed on the Sabbath. .

The Good Shepherd

Jesus at the Feast of Dedication

Retires beyond Jordan

Heals an Infirm Woman on the Sabbath
Journeying and Teaching; warned

against Herod

Jesus hears of Lazarus' Sickness

Dines with a Chief Pharisee

Requirements of Discipleship

Lost Sheep, Lost Silver. Prodigal Son. .

Parable of the Unjust Judge

The Rich Man and Lazarus

Teaches Forbearance. Faith, etc

Goes to Bethany and Raises Lazarus. . .

Retires to Ephraim

Passes through Samaria and Galilee . . ,
On the Coming of the Kingdom of God.

The Importunate Widow, etc

Finally leaves Galilee ; on Divorce

Blesses Little Children

The Rich Young Ruler.

19 : 1-12
19 : 13-15
19 : lfr-30

10 : 1-12
10 : 13-16
10 : 17-31

10;

11 :

1-16
17-24
25-37
38-42
1-13
U-36
37-54
1-59
1-9

13 : 10-21
13:22-35

7:11-8:1
8 : 2-11
8 : 12-59

14
14
15
16
16
17

1-24

25-35

1-32

1-13

14-31

1-10

17 : 11-19
17:20-37
18 : 1-14

18 : I5-V7
18 : 18-30

9: 1-41
10 : 1-21
10 : 22-89
10:40-42

11: 1-6

11:7-46
11 : 47-54

SYNOPTICAL VIEW OF THE GOSPELS.

SECT. SUBJECT.

132. Laborers in the Vineyard

133. Third Time lorctells liis Death

134. Tlie Ambitious Itequest of James and

John

135. Healing Two Blind Men near Jericho. .

136. Zaccheus ; the Ten Pounds

137. Jesus sought at Jerusalem

138. Arrives at Bethany Six Days before the

Passover

20 : 1-16
20 : 17-19

20:20-28
20 : 2y-34

10 : 32-34

10: 3&-45
10 : 46-52

18 : 31-a4

18: 35-43
19 : 1-28

19:28

JOHN.

11:55-57
12:1,^U

VIL The Last Passover Week.
Seven days, April 2nd to April 8th, a.d. 30.

Mrst Day of the Week. Public Entry

into Jerusalem

Certain Greeks desire to see Jesus

Second Day of the Week. The Barren
Fig-tree

139.

140.
141.

142.
143.

144.
145.
146.
147.
148.
149.
150.
151.
152.
153.
154.
155.
156.
157.

158.
159.

160.

161.
162.

163.
164.

165.
166.
167.
168.
169.
170.
171.

172. Jesus before Annas

The Temple Cleansed

Third Day of the Week. Withered Fig-
tree

In the Temple ; the Two Sons

The Wicked Husbandmen

Marriage of the King's Son

Tribute to Caesar

Concerning the Resurrection

The Great Commandment

Christ the Son of David

Last Discourse to the Jews

The Widow's Mite

Reflections on the Unbelief of the Jews

Discourse on the Mount of Olives

The Ten Virgins ; the Talents

Graphic Scene of the Judgment

Fourth Day of tlie Week. The Rulers
conspire

The Supper and Anointing at Bethany

Fifth Day of the Week. Preparation
for the Passover

Sixth Day of the Week. The Passover ; |
Contention of the Twelve )

Washing the Disciples' Feet

The Traitor pointed out ; Judas with-
draws

Jesus foretells the Fall of Peter

Institutes the Lord's Supper (1 Cor.
11 : 23-26)

Valedictory Discourse

*' " Continued

" " Concluded

Christ's Intercessory Prayer

Again foretells the Fall of Peter

The Agony in Gethsemane

Betrayal and Apprehension

173. Peter thrice denies Christ

174 Jesus before Caiaphas

175. The final Formal Examination

176. Jesus led to Pilate

177. Remorse and Suicide of Judas CActs

1 : 18, 19)

178. Jesus before Pilate

179. Jesus before Herod

180. Again before Pilate ; Barabbas

21
21

21 ;

22:

23;

24
25
25

26
26

26
26;

26
26
26

1-11
17

18,19
12-16

20-22

2^-32

33^6

1-14

15-22

2.S-33

34-40

41-46

1-39

1-51
1-30
31-16

1-5
6-16

17-19
20

21-25
26-29

30-35
36-46
47-56

11 : 1-11
11:11

11 : 12-14
11 : 15-19

11 : 20-26

11 : 27-3;^
12 : 1-12

l'2 : 'l.i-17

12 : 18-27
12: 28-34
12 : 35-37
12:38^0

12 : 41-44

13 : 1-^7

14 : 1, 2
14 : 3-11

14 : 12-16
14:17

14 : 18-21
14 : 22-25

14 : 26-31
14 : 32-42
14 : 43-52

19:29-44

19:45-46;
37,38

20: l-«
20:9-19

20:20-26
20:27-40

20:41-44
20:45-47
21: 1-4

21 : 5^3i6

22:1,2
22:3-6

22 : 7-13
(22:14-18,
\ 24-30

22 : 21-23
22 : 31-^

22 : 19, 20

22:39
22:40-16
22 : 47-53

26 : 58,69-75 14: 54,66-72 22 : 54-62

26 : 57,59-68

1
2

3-10

n-14

27 : 15-26

14:53,55-65 22:

15;
15

15:2-5
15 : 6-15

54,63-65
: 66-71
:1

23;

23:
23;

2-5

6-12

13-25

12 : 12-19
12:20-36

12 : 37-50

12:2-«

13 : 1-20

13 : 21-30
13 : 31-88

14 : 1-31

15 : 1-27

16 : 1-33
17 : 1-26

18
18

18 : 2-11
( 18 : 12-14
I 19-23
j 18:15-18.
\ 25-27
18: 24

18:28

18 : 28-38
18: 39, 40

SYNOPTICAL VIEW OF THE GOSPELS.

SECT. SUBJECT.

181. Scourired and delivcrod to be crucified.

182. Led a\vav to be crucified

mi. The Cruciflxion

184. Pheuomena attending his Death

185. The Burial

18(5. 2'/ie Seventh Day of the Week. Sepulchre

sealed and guarded

MATT.

27 : 26-30
31-^4
;i5-44
45-5tJ
57-61

27
27
27
27

27 : 62-66

MARK.

15: 16-19
15 : 20-23
15 : 24-32
15 : 3;i-il
15: 42-47

LUKE.

23:25
23 : 26-33
2.} : '^i-^i
aj : 44-49
23:60-56

187.

188.
189.
190.
191.
19>.
193.
194.
195.

196.

197.

198.
199.

200.

201.
802.

The First Day of the Week. The Resur
rection

Women visit the Sepulchre

Vision of An};^iils

Peter and John at the Sepulchre

Jesus appears to Mary Magdalene

Meets the Other Women

Report of the ^yomen.

Report of the Watch

Appears to Two Disciples and to Peter
(1 Cor. 15 : 5)

Evening at (he Close of the First Day of
the Week. Appears to Ten Apostles
(1 Cor. 15 : 5)

Eveninq at, the Close of the First Day of
the Xext Week. Appears to Eleven
Apostles

Appears to Seven Apostles

Appears to above Five Hundred (1 Cor.
15 : 6)

He is seen of James ; then of all the
Apostles. 1 Cor. 15 : 7 ; Acts 1:3-8...

The Ascension (Acts 1 : 9-12)

John's Conclusion of his Gospel

28:2-4

28:1

28:5-8

28 : 9, 10
28*; 1 1-15

28:16
28:16-20

16:1-4
16:5-8

16 : '9 " *

16: lb", 11

16 : 12, 13

16:14

16 : 15-18
16:l'9,aO

24:1.2

24:3-8
5M:12

24:9-11
24:13-35
24 : 36-49

24:50-53

JOHN.

19 : 1-lf)
19 : 16, 17
19 : 18-27
19 : 28-;30
19 : 31-42

VIII. Fkom Christ's Resurrection till his Ascension.
Forty days, April to May, a.d. 30.

20:1,2

20" : 3-1 d
20 : 11-17

20:18 ■

20 : 19-25

20.26-29
21 : 1-23

(20:30,31;
(21:24,26

A FEW WORKS REFERRED TO IN THESE NOTES,

AND ACCESSIBLE TO GENERAL READERS.

Alford, Dr. Henry. Critical Commentary.

Bengel, Dr. J. A. Gnomon of New Testament. A New Translation by Profeaaoi

C. P. Lewis and M. R. Vincent.
Campbell, Dr. George. The Four Gospels.
CoLEMAX, Dr. L. Ancient Christianity Exemplified.
CoNANT, Dr. T. J. The Meaning and Use of Baptizein, Philologically and Histor*

ically Investigated.
Ellicott, Dr. C. J. Historical Lectures on the Life of Christ.
Farrar, Dr. F. W. Life of Christ.
Fish, Dr. H. C. Bible Lands Illustrated.
Gill, Dr. John. Commentaries.
Hackett, Dr. H. B. Illustrations of Scripture.
Hanna, Dr. William. Life of Christ.

Hovey, Dr. a. Miracles ; Scriptural Law of Divorce ; God with us.
KiTTO, Dr. J. Cyclopaedia of Biblical Literature. Third Edition. Edited by Dr.

W. L. Alexander.
Lange, Dr. J. P. Commentary on the Gospel according to Luke. Translated from

the German.
Lynch, Lieut. "Wm. F. United States Expedition to the Jordan and the Dead Sea.
Meyer, Dr. H. A. "VV. Critical and Exegetical Commentary. Translated from the

German.
Nevin, Dr. a. Popular Commentary on Luke.
Newman, Dr. J. P. From Dan to Beersheba.
Olshaosen, Dr. H. Commentary, Dr. A. C. Kendrick's Revision.
Owen, Dr. J. J. Commentary on Luke.
Robinson, Dr. E. Biblical Researches in Palestine, etc.
Smith, Dr. W. Dictionary of the Bible. American Edition; revised and edited

by Professor H. B. Hackett, D. D.
Stanley, Dean. Sinai and Palestine.

Stier, Dr. R. Words of the Lord Jesus. Revised American Edition.
Thomson, Dr. W. M. The Land and The Book.
Trench, Dr. R. C. Notes on Parables ; on Miracles.
Van Doren, Rev. W. H. Suggestive Commentary on Luke.
Westcott, B. F., M. a. Introduction to the Study of the Gospels.
Wilson, Capt. C. W. Recovery of Jerusalem.
Wordsworth, Dr. C. The New Testament, with Notes.
18

THE GOSPEL ACCORDING TO LUKE

CHAPTER T

Preface.
1 FORASMUCH as many have taken in hand to set

The Title is not claimed as a part
of the inspired text. In the two oldest
Greek manuscripts it is simply, Accord-
ing to, or by Luke. But many ancient
manuscripts have, The Gospel accord-
ing to Luke — that is, as written and de-
livered by him. The four Gospels pre-
sent only one divine record, but from
four points of view. That of Luke is
about to be given. The word saint, so
often applied to Luke and other writers
in the New Testament, is an addition
of late date, and inconsistent with the
style and simplicity of God's word.
Gospel means good news, and is applied
to the four inspired narratives of the
life and teachings of Christ. They
contain the good news of a Saviour
and his salvation. This word, which is
found several times in Matthew and
Mark, does not occur in Luke. But
the verb " to preach the gospel," or
publish the good news, is frequently
found, ch. 1 : 19 ; 2 : 10 ; 3:18: 4:18;
7 : 22, etc. In regard to Luke, see In-
troductory Remarks.

CHAPTER I.

After stating his reasons for writing
(vers. 1-4), Luke relates the angel's an-
nouncement to Zacharias of the birth
of John the Baptist (5-25), and to Mary
of the birth of Jesus (26-38) ; Mary's
visit to Elisabeth, and Mary's song
(39-56) ; the birth of John, and Zacha-
rias' prophetic hymn (57-80).

1-4. Luke's Preface to his Gos-
pel, DEDICATED TO ThEOPHILUS.
Luke alone begins with a preface,
which partakes also of the nature of a
dedication. In point of style it is the

most elegant and classical passage to
be found in the New Testament, and
shows its author to have been a man
of some culture. It throws light upon
the sources, arrangement, and design,
of his Gospel. The beginning of John's
Gospel, which is sometimes called a
preface, partakes of the nature of a
doctrinal introduction.

1. This verse and the next state a
prominent reason which induced Luke
to write his Gospel. Many, Honest
believers who had written down the
oral narrations of eye-witnesses of the
acts and sayings of Jesus. There would
be naturally many such at a time when
the facts of the Gospel history were
chiefly communicated by oral instruc-
tion. Luke could not have referred to
the authors of the apocryphal Gospels,
for they were of a later age, and their
narratives were not such as were " most
surely believed," nor were they " de-
livered" by "eye-witnesses and minis-
ters of the word," ver. 2. Matthew
could not be included, for he was an
eye-witness; nor John, for he was not
only an eye-witness, but wrote later
than Luke. Neither is it probable that
Mark was included among the many,
for he seems to have drawn his mate-
rials from Peter, and probably wrote
under his direction. Besides, there are
strong reasons for believing that Luke
had never seen Mark's Gospel. It ap-
pears, therefore, that these narratives
to which reference is here made have
not come down to us, being superseded
by the inspired records of the four
evangelists.

Have taken in hand ; under-
taken, attempted. The word thus trans-
lated, not of itself, but in connection

LUKE I.

B.C. G.

forth in order a declaration of those things which are »Johni5.27;Heb.

2 most surely believed among us, *even as they de- 2p'et^ T*^^i6'-\'
livered them unto us, which ^from the beginning John i. 1-3. '

3 were eye-witnesses, *and ministers of the word; *it ^'^^^- i- i; Ac. 4.
seemed good to me also, having had perfect under- 0 ac.'26^ 16^'
standing of all things from the very first, to write * Ac. 15. 19, 25, 28.

with ver. 3, implies the incompleteness
of preceding attempts. To set forth
in order. To draw up, to arrange, to
compose. The verb implies an arrange-
ment of facts, gathered, as the connec-
tion shows, from those who had been
with Jesus. A declaration. Rather,
a narration, a history. That these nar-
rations were disjointed and fragmentary
seems to be a fair inference from the
fact that Luke contrasts them with his
own full and orderly narrative. His
was more worthy to be styled a history.
The term which he applied to them
shows what he really designed his own
narrative to be. Those things which
are most surely believed. Some
would translate, the things fulfilled or
accomplished. While this is allowable,
yet no sufficient reason appears for de-
parting from the usual rendering^ite-
rally, the things fully assured, fully
established, fully believed. Thus the
Syriac Peshito version : " Those events
of which we have full assurance." This
view is confirmed by the use of the
kindred noun, meaning full assurance,
firm conviction, Col. 2 : 2 ; 1 Thess. 1 :
5 ; Heb. 6 : 11 ; 10 : 22. The things re-
ferred to were facts in the life of Christ,
and it is implied that they were sup-
ported by unimpeachable testimony
and such other evidences as were pro-
ductive of undoubted belief. We need
not extend the reference to the things
related in the Acts of the Apostles,
which is an independent narration,
Acts 1 : 1. The miracles and wonder-
ful events of the Gospel history de-
manded the fullest evidence, and this
the early Christians had. Their in-
telligent and assured belief should be-
get our confidence. Luke's affirmation
would tend to confirm the faith of
Theophilus and prepare him to receive
his narrative with unwavering con-
fidence. Among us. Among Chris-
tians.

2. Even as they. Simply, As they,
referring specially, though not ex-

clusively, to the apostles. See below.
This verse shows the ground of the con*
fidence in the things fully believed by
Luke and his brethren. Delivereil
them. Transmitted orally in their
teaching, and possibly sometimes in
brief written accounts. The reference
is to the original sources, in distinction
from the narrations of the "many" of
the preceding verse, which were of
secondary importance. These original
sources were, without doubt, mostly
oral. The apostles were preachers
rather than writers, especially at first ;
yet they very likely wrote some things
for their own and others' use. Which.
JVho, referring not to us, but to they.

From the beginning; oi'the things,
ver. 1. Some would limit this to the
official beginning of Christ's ministry.
This is not necessary, for " the things
surely believed among them" would
naturally include something concern-
ing John the Baptist and the birth of
Jesus. Eye-Avitnesses. The apostles
were chosen as eye-witnesses, Acts 1 :
22. The seventy were eye-witnesses of
many things, en. 10 : 1, 17. The five
hundred saw Jesus after he had risen,
1 Cor. 15 : 6. The women from Galilee
who ministered unto him also saw and
heard many things, ch. 8 : 1-3 ; 23 : 55.
Mary the mother of Jesus was a wit-
ness of his birth, and of some things
regarding John the Baptist and his
parents. Ministers ; apostles and
teachers. These were eye-witnesses
and more. Of the word ; of God, of
the gospel. Luke frequently uses word
in ch. 5 : 1 ; Acts 13 : 26 ; 15 : 7 ; 17 : 11 ;
20 : 32 ; also the phrases " ministers of
the word," ''ministry" or "service of
the word," in Acts 6 : 4. There can be
no reference here to the eternal Word,
or Logos, for that use of the term is
confined to John.

3. This verse and the next state the
conclusion at which Luke arrived in
view of the many narrations concern-
ing Jesus. We have also in this verse

B. C. G.

LUKE I.

4 unto thee "in order, 'most excellent Theophilus, «that
thou mightest know the certainty of those things,
wherein thou hast been instructed.

•Ac. 11. 4.
'Ac. 1. 1.
cjohn 20. 31;
Pet. 1. 15, 16.

his qualification for writing his Gospel,
and his method. It seemed good to
me also, etc. Luke thus in a certain
sense places himself with the "many"
(ver. 1), but it is implied that in con-
trast to them his qualifications and
methoils were superior to theirs.

Having had perfect under-
standins^, etc. Rather, Having accu-
rately traced down all things from the very
Jirst. The original implies research,
diligence, and exactness in tracing
down all things, so as to be fully ac-
quainted with the subject. It denotes
a mental process in tracing along the
whole train of events in question, with
a thorough examination and testing of
the sources of information. All things,
which were fully believed among them,
ver. 1. All those things which appeared
to Luke to be essential in preparing his
narrative.

From the very first. From the
dawn of the Christian dispensation;
from the angelic announcement of the
birth of John the Baptist, as his Gospel
itself shows. The expression seems to
take us even farther back than " from
the beginning" of ver. 2. Luke de-
signed to bring out to view the very
germs of the new dispensation. The
same word is used by Saul in Acts
26 : 5 to denote the beginning of his
life among the Jews. From the state-
ment here made, we may infer that
Luke, under the direction of the Spirit,
incorporated into his narrative the oral
or written accounts of others. The
record in this first chapter may have
been derived from the mother of Jesus.
Inspiration did not make it unnecessary
for him to use all available sources of
information. It however guided him
into the truth and preserved him from
error. A comparison of this preface,
written in pure Greek, with the narra-
tive that follows, abounding in He-
braisms, points to more ancient oral
and written accounts. Some have even
thought that they had found conclud-
ing sentences which originally stood at
the endings of the shorter narratives,

as ch. 1:8; 2 : 20, 40, 52 ; 4 : 13, 44,
etc.

What Luke had just stated shows his
qualifications for writing — why, hu-
manly speaking, he ought to write, and
did write. In a single word he now
indicates his method : To write unto
thee in order, in succession, con-
secutively. The language seems to im-
ply a narration of events in their nat-
ural chronological order ; and thus the
word is used in Acts 11 : 4. Indeed,
there appears to be some reference to
time wherever this word is found in
the New Testament (Luke 8:1; Acts

3 : 24), except in Acts 18 : 23, where it
refers to locality, the successive order of
the churches as they were locally situ-
ated. The fact that Luke's writing in
order was a result of his careful re-
search points to the same conclusion.
The existence of a formal preface leads
us to expect a somewhat regular narra-
tive, and the plan and contents of the
work point unmistakably to a history
having at least a general reference to
the chronological order of events.

Most excellent, or most noble.
A title of honor, like our word honor-
able, used in addressing persons of rank
or authoritv. Compare its use in Acts
23 : 26 ; 24': 3 ; 26 : 25. This title shows
that Theophilus (the meaning of the
name is friend of God) was a real per-
son, not a fictitious one — a personifi-
cation of Christian love, as some have
supposed. In the less formal and the
more familiar opening of the Acts (1:1)
the title is omitted. He was apparently
a person of high rank, and probably a
Christian. We may well suppose his
character, as well as his rank, to be
worthy of the title by which Luke
addressed him. From the fact that
Luke evidently wrote his Gospel for
Gentile readers, and supplies them with
such information respecting places and
customs as they would need (ch. 1 : 26;

4 : 31 ; 8 : 26 ; 23 : 51 ; 24 : 12, etc.), we
may conclude that Theophilus was of
that class, being neither a Jew nor an
inhabitant of Palestine. Nothing more

LUKE I.

B. C. G.

Gabriel announces the birth of John the Baptist.

THERE was ''in the days of Herod, the king of
Judaea, a certain priest named Zacharias, *of the
course of Abia, and his wife was of the daughters of

t Matt. 2. I.
ilChr. 24. 10, 19;
and Ne. 12. 4, 17.

is certainly known of him. Various
suppositions have been held regarding
his residence at Antioch or Alexan-
dria, in Macedonia or Italy. The last
is the more probable, but the ordinary
Arguments for it are not entirely con-
clusive.

4. Luke here states a particular ob-
ject in writing his Gospel — that Theo-
philus might have more thorough know-
ledge of the historic facts and princi-
ples which form the basis of Christi-
anity. It is implied that this Gospel
has a similar design for all who may
read it. Compare a like design in John
20 : 31. That thou mightest know.
Emphatic, That thou mightest hnoiv
fully, have full knowledge of. It is
implied that this thorough knowledge
could not be obtained from the many
narrations referred to in verse 1.
The certainty. The certain truth.
" Where nothing spurious is added
nothing essential is wanting, and all is
attested by adequate proofs." — Ben-
gel. Of those things. Concerning
those words, or accounts of Christ and
the gospel. "The living words and
doctrines of Christ are meant, which
rest upon the great facts of the gospel
history, and derive from them their
' certainty.' " — P. Schaff.

Instructed, by word of mouth.
The verb thus translated has primary
reference to oral instruction, and from
it is derived our words catechize, cate-
chist, catechism. Some see in this ex-
pression the earliest historical trace of
Christian catechetical instruction, and
suppose that Theophilus had been in-
structed as a catechumen. This, how-
ever, must not be too confidently assert-
ed, for the Greek word is the usual
one for attending religious instruction.
Compare Acts 18 : 25 ; Rom. 2 : 18 ; 1
Cor. 14 : 19 ; Gal. 6 : 6. Oral communt-
cation was the principal means of
instruction when written books were
both few and expensive. This was
especially the case among Christian
teachers before the life of Jesus assumed

the inspired and authorized form of our
Gospels.

5-25. The Birth of John an-
nounced BY Gabriel to Zechariah.
Found only in Luke. The style is now
altered, becomes more simple and He-
braistic, showing the characteristics of
oral and perhaps of written accounts in
the colloquial language of the early
disciples. The individuality of Luke
and the peculiarities of his style, how-
ever, are observed here and throughout
his Gospel, showing that he did not
slavishly copy written documents, but
related what he had carefully searched
out, selected, and arranged. From this
section it appears that Luke carries his
"from the very first" (ver. 3) as far
back as the announcement of John's
birth.

5. In the days of Herod. The
time of events is often indicated by the
life of some prominent man. Compare
ch. 4 : 25, 27 ; Matt. 2 : 1. This was
Herod the Great, the son of Antipater.
an Idumean or Edomite, who was bore
at Ascalon, Judea, 71 B. C. Various
accounts are given of his ancestry,
some holding that he was of the stock
of the principal Jews who came out
of Babylon into Judea, and others that
he was a half Jew and of a proselyte
family. He was declared king of
Judea by a decree of the Roman
senate about 41 B. C, and for thirty-
seven years reigned under the suprem-
acy of Rome. On account of his dis-
tinguished exploits in war, his marked
ability in governing and defending the
country, and his works of public im-
provements, he is called Herod the
Great. He strove to ingratiate himself
into the favor of the Jews by acts of
munificence and generosity, and thus
he rebuilt the temple at Jerusalem,
adorning it with splendor, while at the
same time he courted the favor of Rome
by concessions to heathenism and
building an amphitheatre without the
walls of Jerusalem, in which the Ro-
man combats with wild beasts and

\. C. 6.

LUKE I.

6 Aaron, and her name «^a5 Elisabeth. And they were ^^^^1% V-^2'kV
both ''righteous before God, wallcinfi: in all the com- • • . -
mandments and ordinances ol" the Lord 'blameless.

7 And they had no child, because that Elisabeth was
barren, and they both were 7iow well stricken in
years.

20.3,4; Job 1.1 ;
Ac. 23. 1 ; 24. 16 ;
Phil. 3. C.
1 Phil. 2. 15; 2 Pet.
3.14.

ladiators were exhibited. He, not-
itlistanding, tailed to gain the aftec-
011 of his subjects, who were preju-
iced against him as a foreigner, and
ated him for his concessions to heathen
istoms and for his numerous cruelties,
osephus represents him as " a man of
reat barbarity and a slave to his pas-
ons." The murder of the infants at
ethh'hem was but one of his many
;ts of like nature. His reign, how-
rer, was very successful. For thirty
sars Judea was undisturbed by war.
he world, too, was at peace, under
ugustus, the Eoman emperor. It
as a fitting time for the coming of the
rince of peace. The last forty days
r Herod's life were spent at Jericho
ad the baths of Callirhoe. The visit of
le wise men must have therefore been
sfore this, for they found him at Jeru-
dem.

Judea. Here in its wide sense of
alestine, a country about one hundred
ad eighty miles long and sixty-five
liles broad. After the Babylonish
iptivity, as most of the exiles who re-
irned were of the kingdom of Judah,
le name of Judea was given to the
hole land west of the Jordan. Com-
are the language in ch. 23 : 5. Herod's
ingdom also extended over a strip
f country lying east, of the Jordan
nd Dead Sea. The country on tlie
est of the Jordan was divided into
iree part«, Galilee on the north, Judea
n the limited and more proper sense
f the word) on the south, and Samaria
Btween the two. On the east of the
ordan was Perea. " The physical
eography of Palestine is more dis-
nctly marked than that of any other
)untry in the world. Along the shore
F the Mediterranean runs the low
5untry and maritime plain, broken
Qly by the bold spur of Mount Car-
lei ; parallel to this is a long range of
ills, for the most part rounded and
;atureless in their character; these,
Q the eastern side, plunge into the

deep declivity of the Jordan vallev;
and beyond the Jordan valley runs the
straight, unbroken purple line of the
mountains of Moab and Gilead. The
character of the country from north to
south may be represented by four par-
allel bands — the sea-board, the hill
country, the Jordan valley, and the
trans- jordanic range." — Dii. Fakrar.
{Life of Christ, vol. i., p. 52.) Compare
on ch. 3 : 1.

A certain priest, an ordinary
priest, not a high priest, since he be-
longed to one of the ordinary courses of
priests doing service in the temple.
Priests were of the tribe of Levi and
of the family of Aaron. See on ver.
10. Zacharias, the Hebrew name
Zachariah, meaning whom Jehovah re-
members. So Elisabeth, the same as
Elisheba, Aaron's wife (Ex. 6 : 23),
means God's oath. Their names were
significant when considered in relation
to Christ and his times. A priest might
marry into any of the tribes (2 Chron.
22 : 11), but Zachariah and his wife
were of the house of Aaron, which
would, among the Jews, make their
oftspring the more illustrious. Josephus
{Life 1) remarks that to be of priestly
rank was an indication of the splendor
of a family.

Of the course, or of the cla^s. Da-
vid divided the descendants of Eleazar
and Itharaar, the sons of Aaron, into
twenty-four classes for the daily temple
service, 1 Chron. 24 : 4-18. Each course
served a week, or eight days, from Sab'
bath to Sabbath ; thus two courses on
the Sabbath oificiated. {Joseph us' A ntiq.,
vii. 14, 7.) The course of Abia, rather
Abijah, was the eighth in the order of
the twenty-four classes, 1 Chron. 24 : 10.
Only four of these classes returned
from the Babylonish captivity, but
from these were constituted the full
number of classes, with their original
names, Ezra 2 : 36-39; Xeh. 7 : 39-42;
12 : 1. The Jewish rabbinical writings
give the following account : " The Rab-

LUKE I.

B.C. 6

8 And it came to pass, that while he executed the „j ^^^^ „^ .„. .
priest's office before God ""in the order of his course, cbr, 8. U; 31,' 2

9 according to the custom of the priest's office, his lot

bins teach that four courses came up
from the captivity, Jedaiah, Ilarim,
Pashur, and Immar ; the prophets that
were among them stood up and divided
them, and appointed four and twenty
lots, and put them into a box. Jedaiah
came and took his lot and the lot of
his companions, six ; Harim came and
took his lot and the lot of his com-
panions, six ; and so did Pashur and
Immar." — John Gill. Thus, though
none of the line of Abijah returned
from the captivity, yet his order and
name were retained. The heads of
these twenty-four courses were chief
priests and members of the Sanhedrim.

Chronological. Many attempts
have been made to ascertain the exact
time of this service of Zachariah in the
temple. These, however, cannot be
depended on, for it is impossible to
fix definitely upon the starting-point.
Neither is it certain that the several
classes continued, without exception, to
perform their services each in its exact
order. Meyer suggests that the reckon-
ing must be made backward from the
destruction of the temple which took
place on the tenth of Ab — that is, July
15th, A. D. 70 — when the first course,
that of Jehoiarib, was in waiting. Thus
reckoning on the supposition that the
several classes had during all that time
performed their service regularly and
in succession, we arrive at the latter
part of March, B. C. 6 of the common
era, as the time of Zachariah's service.
But too much reliance must not be put
upon such calculations.

6. The personal character of John's
parents. Righteous, upright, not, like
the Pharisees, merely outwardly before
men, but before God, Gen. 17 : 1.
They were sincerely and eminently
pious. The reference is specially to
righteousness in observing the law, as
the explanatory clause, walking, etc.,
shows. Both were united, not only in
affection, but also in eminent piety.
They "were habitually fulfilling the
command in Mai. 4 : 4, and were there-
fore prepared to receive the fulfillment
of ihf promise in Mai. 3 : 1."

Commandments and ordi-

nances. Moral requirements anc
ceremonial rites and ordinances. Thej
observed not a part, but all, the coni
mandments, etc. Blameless, not sin
less, for they were not, as ver. 20 shows
but exemplary observers of God's com^
mands and ordinances. They were of
irreproachable character, not wilfullj
indulging in known sin, and had con
sciences void of offence, Acts 24 : 16 .

7. They had no child. Regarded
among the Jews as an affliction and re-
proach, Gen. 30 : 23 ; 1 Sam. 1 : 10, 11
Children are a blessing from God, Ps,
127 : 3, 5. The desire to be represented
in our posterity is natural to all. Well
stricken in years. Rather, /ar ad-
vanced in years. Compare a similar ex-
pression in Gen. 18 : 11. Some suppose
that they were near fifty years of age,
beyond which the Levites did not per-
form the actual duties of their calling,
Num. 8 : 25. But it does not appeal
that priests were thus limited in theii
duties by age. Zachariah was probably
older than that, and Elisabeth near his
age (see on ver. 17) ; and from the
Oriental custom of marrying early, we
may suppose that they had been long
married, and had long given up the
hope of building up their family.

8. Luke now proceeds to relate the
events connected with John's birth,
Executed the priest's office, per-
formed the duties of^ his office in the
temple service at Jerusalem. Before
God, in the temple, where were the
symbols of his presence. In the ordei
of his course. Each course taking
its turn in rotation, and his course was
the eighth, ver. 5.

9. According to the custom of
the priest's office. Not an original
law of God, but a usage which had
been adopted for the sake of order and
to avoid disputes. The Jewish rabbins
relate that it originated from a dispute.
This clause belongs to what follows,
thus : It fell to him by lot, according to
the custom of the priesVs office. It was
determined by lot who should perform
each part of sacred service, and espe-
cially who should burn incense, which
was regarded as the most honorable

B. C. G.

LUKE I.

was "to burn incense when he went into the temple
10 of the Lord. •> And the whole multitude of the people
were praying without at the time of incense.

■Ex. 30. 7, 8; 1
Sam. 2. 28; 1
Chr. 23. 13.

•Le. 16. 17; Rev.
8.3,4.

service of a priest and as havin? a pe-
culiar blessing attached to it. The lot
was obtained in somewhat the follow-
intj manner. The chief priest assem-
bles his class, and takes off a mitre
from the head of one of them. They
fi.x upon a certain number, say eighty
or a hundred. He then asks them U)
extend their fingers, which they do, one
finger or more, as each one pleases. He
then begins to count, commencing with
him whose mitre he had taken otf, and
going around the circle of priests,
allowiniy to each the number of ex-
tended fingers. Thus one finger counts
one ; two fingers, two, etc. The priest
who thus completes the number agreed
upon goes forth by lot to the service.
The lot for burning incense was cast
among those priests who had never per-
formed that service, if any such re-
mained. And so great was the num-
ber of priests that there is a tradition
that no one performed the service
twice. It is therefore possible that the
lot had never fallen on Zachariah be-
fore. It was thus a great privilege to
be chosen for this important service.

To burn incense. Incense was
compounded of a vegetable resin called
frankincense and sweet spices. See
Ex. 30 : 34. Josephus mentions thirteen
sweet-smelling spices.
{Jeicish War, v. 5, 5.)
The times of offering in-
cense were in the morn-
ing before the sacrifice,
when the lamps were
trimmed in the holy
place and the watchman
announced the break of
day, and "between the
evenings," when the
lamps were lighted, after
the evening sacrifice,
and before the drink
offerings were offered,
Ex. 30 : 7, 8. Whether
it was at the morning
or evening offering that
Zacharias saw the vision
cannot be certainly de-
termined. The incense was burned
upon the small golden altar (ver. 11) in

the holy place, near the veil which hid
the holy of holies, so that the smoke
of it penetrated the dark inner sanctu-
ary where of old God had dwelt. The
cloud of fragrant incense which daily
rose, morning and evening, was a sym-
bol of the intercessions of him who
"ever liveth to make intercession for
us." See Rev. 8 : 3, 4. It points also to
morning and evening as most becoming
times for offering our prayers in the
name of Jesus, Ps. 55 : 17 ; 141 : 2 ; Rev.
5 : 8.

Into the temple. Into the holy
place, Ex. 30 : 6, 7 ; Heb. 9 : 1-6.
The word temple in this chapter and
in ch. 23 : 45 is the translation of the
Greek word which denotes the temple
proper. In ch. 2 : 37 and other places
in this Gospel, the word translated tem-
ple denotes sacred, a sacred, consecrated
place, and is applied to the whole sacred
enclosure of courts and buildings, in-
cluding the temple in its strict and pop-
ular sense.

The temple proper consisted of two
parts, the holy of holies, containing the
ark, the lid of which was the mercy-seat,
and the holy place, a veil separating it
from the holy of holies, where were the
golden candlestick, the table of shew-
bread, and the altar of incense. Before

PRIEST AT ALTAR.

the door of the temple stood the great
brazen altar of burnt offerings, and

LUKE I.

B. C. 6.

11 And there appeared unto him an angel of the Lord

around the temple was a court, or enclo-
sure, into which none but priests misi^lit
enter. Descending twelve steps was
another court, enclosing the former,

("tlloil tlio court of Isr;u'l, into which

i'LAN OF Temple in Time of Cina:iT,

A. Holy of Holies. B. Holy Place. C. Altar of Burnt
Offerings. D. Brazen Laver. E. Court of the Priests. F.
Court of Israel. G. Gate Nicanor. H. Court of the Women.
I. Gate Beautiful. J. Court of the (Tcntiies. K. Eastern, or
Shushan Gate. L. Solomon's Porch. M. Royal Porch. N.
Outer Wall. O. Apartments for various uses.

none but male Jews might enter, and in
front the court of women. Around these,
and lower still, was the large outer court,
enclosing the whole, paved with varie-
gated stone, and called by some the
Court of the Gentiles, where Jews and
Gentiles might resort, and where were
exposed for sale animals and things ne-
cessary for the sacrifices and worship
of the temple. On the south side of
this outer court was a synagogue, where
religious services were performed. Here
the Jewish doctors might be questioned,
and their decisions were heard (ch. 2 :
46) ; here Jesus taught, and his disciples
daily attended with one accord. Acts 2 :
46. Thus each inner enclosure rose as in

terraces above the outer, and the temple
proi)er was situated on the highest point,
toward the north-western corner of tho
square, and could be seen from the city
above the surrounding enclosures.

Of the general ap-
pearance of the build-
ing /Smith's Bible JJic-
tionary says: " It may
safely be asserted that
the triple temple of
Jerusalem — the lower
court, standing on ita
magnificent terraces,
the inner court, raised
on its ])]atfbrm in the
centre of this, and the
temple itself, rising out
of this group and crown-
ing the whole — must
have formed, when com-
bined with the beauty
of its situation, one of
the most splendid archi-
tectural combinations
of the ancient world."

The temple stood on
a rocky eminence, the
hill Moriah, on the
eastern part of the city,
north-east of Zion, from
which it was separated
by a valley. Here it
seems that Abraham
was about to offer up
Isaac (Gen. 21 : 1, 2),
and David interceded
for his people at the
threshing-floor of
Araunah, 2 Sam. 24 : 16-25; 2 Chron.
3:1. On three sides of this hill walls of
huge stones were built up from the bot-
tom, and filled in with cells or earth, so
as to form a large area on which to erwt
the temple. These walls remain to this
day, and in some places, toward the
south, are still sixty feet in height.
The first temple was built by Solomon,
commenced 13. C. 1011, and finished B. C.
1004, and was burned down B. C. 588.
The second temple was commenced
under Zerubbabel B. C. 534, and com-
pleted under Ezra B. C. 516. The tem-
ple of Herod, which might indeed be
styled the third temple, since it was the
rebuilding and enlarging of the second,

B. a 6.

LUKE I.

standing on the right side of ^the altar of incense. pEx. 30.1-6.

was commenced about fifteen years be-
fore the birth of Jcsiis — about B. C. 20
of our common era — and in a year and
a half tlie temple proper was finished
by priests and Levites. The ontbuild-
inijs and courts required eight years.
But some building oi)erations contin-
ued long after in progress, and to
these the Jews had reference when
they said, " Forty-and-six years was
this temple in building," John 2 : 20.
According to Josephus, the whole sa-
cred enclosure was a stadium square, or
a half mile in circumference.

The front of the temple was on the
eastern side, where was its principal en-
trance, facing the Mount of Olives. It
was built of white marble and stones
of stupendous size, some of them twenty-
five cubits long, eight cubits high, and
twelve cubits thick.

10. The Avhole multitude. Per-
haps the Sabbath, when the ordinary
temple service was more numer-
ously attended than on other days.
Thus many were to witness this mir-
acle. Were praying Avithout, in
the courts of the temple, particularly
tliose of the Israelites and of the
women. They stood (ch. IS : 11) wait-
ing in silent prayer while the incense
was ofl'ered. Compare Rev. 8 : 1-4.
Hence prayer is likened to incense, Ps.
142 : 2. While we pray without, Christ
offers the incense within the veil, Heb.
6 : 19; Rev. 5 : 8. The fire was taken
from the large altar of burnt-offering,
and a signal indicated the precise time
when the incense was cast upon the
altar. At the time of incense. At
the hour, etc. See on ver. 9, second par-
agraph. The multitude gathered for
prayer rather indicates the offering of
the evening incense. Comjiare Acts 3 :
1. It was a time of rare solemnity to
Zachariah, and of earnest supplication
for himself and his people.

Chronological. " It is so plain
that this was only an office of daily
ministration, and that Zachariah was
one of the ordinary priests, that one
cannot but be surprised that any should
ever conclude from this circumstance
of the story that Zachariah was sagan,
or assistant to the high priest, and was
now performing his grand office on the

day of the atonement, and so on this
foundation should calculate the birth
of John the Jiapti.st and Christ, and all
the other feasts which depend on them ;
yet this is done in the calendars, both
of the Roman and Greek Church." —
Doddridge. Zachariah is simply styl-
ed " a certain priest," ver. 5.

11. There appeared unto him.
It was an actual appearance, not a
vision. It was no result of nervous
excitement, as some would have us
believe, for he must have related the
facts himself. The narrative gives no
evidence of an excited state. It was
probably near the close of the burning
of incense, for the people waited for
Zachariah and wondered why he tar-
ried so long, ver. 21.

An ang^el, Gabriel, ver. 19. Angel
means messenger, Luke 9 : 52. It is
applied to prophets (Isa. 42 : 19), to
priests (Mai. 2:7), and even to inan-
imate objects, Ps. 104 : 4. But generally
in the Bible the word is applied to a race
of intelligent beings of a higher order
than man, who surround the Deity and
are messengers or agents in adminis-
tering the affairs of the world, and are
sent forth to minister to those who shall
be heirs of salvation, Dan. 10 : 20, 21 ;
Acts 7 : 30 ; Heb. 1 : 14. The existence
of angels accords with reason as well as
with revelation. As we behold in crea-
tion a descending order of beings below
man, so it is natural to suppose that
there is an ascending order above man
toward the infinite God. Josephus
{Antiq. xiii. 10, 3) relates that John
Hyrcanus had a vision in the temple at
the time of burning incense. But
divine revelation had closed four hun-
dred years before with Malachi, and
angelic appearances had long been with-
held. But now, as the Lord of angels
was about to come, it was natural that
they should openly do him service, ver.
26 ;■ 2 : 9, 13 ; 22 : 43 ; Matt. 1 : 20 ; 4 :
11, etc.

On the right side, which was re-
garded as favorable by the Greeks and
other ancient nations. Compare 1 Kings
2 : 19; Mark 16 : 5; Matt. 25 : 33. The
angel stood on the north side, between
the altar and the table of show-bread.
On the south or left side stood the

LUKE I.

B. C. 6.

12 And when Zacharias saw him, 'he was troubled, and "'"^er, 29; ch. 2. 9;

13 fear fell upon him. But the angel said unto him, 22 -^^ban ^16 8*-
Fear not, Zacharias: for thy prayer is heard; and *-' '" "■ "— '
thy wife Elisabeth shall bear thee a son, and 'thou

14 shalt call his name John. And thou shalt have joy
and gladness; and * many shall rejoice at his birth.

15 For 'he shall be great in the sight of the Lord, and

Ac. 10. 4; Rev.
1. 17.
» vers. 60, 63.

» ver. 58.

tch. 7. 28; Mt. 11.
7-11 ; John 5. 35.

golden candlestick. The altar of
incense. It was made of Shittim or
acacia wood, about eighteen inches
square and about three feet high, and
overlaid with pure gold. It stood in
the holy place, near the veil, which sep-
arated it from the holy of holies. See
Ex. 37 : 25-28 ; 30 : 1-10 ; 40 : 5.

12. He was troubled, agitated,
disturbed, discomposed. Fear fell
upon him. Such has been the gen-
eral effect of celestial appearances.
Thus it was with Moses at the bush,
Ex. 3:6; Gideon, Jud. 6 : 22 ; Mauo-
ah, Judg. 13 : 22 ; Daniel, Dan. 8 : 16,
17 ; 10 : 7, 8 ; John, Rev. 1 : 17. The
presence of the glory of holiness, re-
vealing a sense of personal sinfulness
and suggesting the majesty and awful
purity of God, the infrequency and
suddenness of such manifestation, all
united to produce awe, ch. 5:8; Isa.
Q\o', 1 John 4 : 18.

13. Fear not. Common form of
angelic address, ch. 2:10; Dan. 10 : 12,
19 ; Matt. 28 : 5. This is the first ad-
dress from heaven immediately con-
nected with the new dispensation.
Contrast it with the last prophetic
revelation, four hundred years before,
" Lest I come and smite the earth with
a curse," Mai. 4 : 6.

Thy prayer is heard. Rather, was
heard. His prayer for a son was heard
at the time when it was offered, but the
answer was deferred to such time as
God in his wisdom and mercy saw to
be best. Compare Dan. 9 : 23. Had
God answered it before, Zachariah
would not have been the father of
Christ's forerunner, for the time had
not come. He doubtless had long be-
fore ceased to pray for this blessing in
cheerful submission to the divine will ;
for he would not continue to pray for
that which he regarded impossible on
account of the great age of himself and
wife, vers, 7, 18-20. Some suppose that
it liuiits the prayer too much to confine

it to oflfspring ; but this was among the
Jews an object of intense desire. To
die childless and to have their name
perish was most gloomy indeed. See
on ver. 7. Doubtless, Zachariah had
prayed for righteous offspring. And
as the Messiah was expected and earn-
estly prayed for, it is possible that,
having a clear understanding of the
prophetic word, and under the guidance
of the Spirit, he had prayed that he
himself might be the father of him
who should prepare the way of the
Lord, Isa. 40 : 3 ; Mai. 3:1.

John. This name in Hebrew means
one whom God has graciously given — an
appropriate name for the child given in
answer to prayer, and who was to be
the forerunner of Christ. A gracious
gift not only to his parents, but also to
the Jewish people and to the world.

14. Hence, John would be a source of
joy both to his parents and to many
others. Gladness, exultation, trans-
port, a stronger and more expressive
term than joy. This joy would be
shared by many pious at his birth.
The reasons for this joy are given in
the three following verses. " The pa-
pists abuse this passage to authorize a
procession of dancing and leaping in an
annual celebration of John's birthday."
— Jacobus.

15. For introduces the reason for the
general rejoicing at John's birth. Great
in the sight of the Lord. Truly and
spiritually great. Without worldly title,
wealth, office, and power, he would be
great as Christ's forerunner in piety, in
labors, and in the tokens of God's favor
and blessings. A burning and shining
light, John 5 : 35. A prophet, and more
than a prophet, ch. 7 : 26-28. It is si-
lently implied that John's greatness
would not consist in worldly honor.
Man looks only upon the outward ap-
pearance, but God upon the heart, 1
Sam. 16 : 7. " That which is highly
esteemed among men is an abomination

B. C. 6.

LUKE I.

■shall drink neither wine nor strong drink ; and ho "^j''.^;'^;'',^"'^-*'-
shall be -^iilled with the Jloly Spirit, ^even from his x ac. 2. 4" n. 21.

IG niotlier's womb. "And many of the chihh-en of Israel " "

17 shall he turn to the Lord tlieir God. "And he sliall
go before him ^in the spirit and power of Elias, to
turn the hearts of the fathers to the children, and
the disobedient to the wisdom of the just; to make
ready a people prepared for the Lord.

y.lor.l.r); dill. 1.15.
» v(*r. 7() ; Mai. 4.

5,6; Mt. 3. 5, G ;

21. :i2.
'Joliii 1. 7,23-30;

3. 28.
»>Mt. 11. U; Mk.

9. 12, 13.

before God," ch. 16 : 15. Shall drink
neither wine. Like Samson (Judg.
13 : 2-5), he was to be a Na/arite from
his birth — that is, " one separated to the
service of God." Samuel also is regard-
ed as a Nazarite for life, 1 Sam. 1:11.
Priests were forbidden wine and strong
drink when they attended on the ser-
vice of God, Lev. 10 : 9. The prohibi-
tions upon Nazarites were more strin-
gent, Num. 6 : 1-21. They were to
abstain from wine, grapes, and every
production of the vine, and from all
intoxicating drinks, which were a " sym-
bol of all that stupefies and benumbs
the powers of a divine life, or disposes
the heart to carnal pleasures or excite-
ment." Their hair was to be unshorn —
a token of complete subjection to God
(as the long hair of woman is a token
of her subjection to man, 1 Cor. 11 : 3-
10). They were to avoid all defilement
from the touch of the dead, even of
their own relatives — a .symbol of entire
withdrawal from all fellowship with
sin and its consequences. Some took a
Nazarite vow for a limited time ; others
for life. Thus, John was to be a true
priest and Nazarite. This brings to
view the type of his piety. Strong
drink. Any intoxicating drink made
from grain, fruit honey, dates, or the
like.

He shall be filled. The positive
side of his piety and endowments, gifts
and graces. He should be extraordi-
narily endowed with the Holy Spirit,
the third person of the Godhead.
From his mother's womb. From
his birth. There is no necessity, with
some eminent commentators, to infer
from vers. 41-44 that John was a sub-
ject of divine grace before his birth.
The language here limits it from, etc.,
and plainly implies that John was re-
generated from his birth. Thus in this
verse we have the character of John
described.

16. This verse foretells John's work.

Many of the children {or sons) of
Israel. Not all, but great numbers,
cli. 3 : 3-7 ; ^latt. 3 : 5, 6 ; Mark 1 : 5,
Shall he turn. From formalism and
sin to the Lord, Jehovah, who was in
a peculiar sense their God, Lev.
20:20; li,om. 9:4, 5. John was a
preacher of repentance, ch.3 : 3, 8. His
work was to be confined to Israel. " Not
that other nations were to be excluded
from the favor of God, but because
what was wrought among the central
people of mankind was for the benefit
of all. There a hearth had first to be
prepared for the holy fire, and for that
reason the influence of God's messen-
gers was concentrated on that spot." —
Olshausen. The Jewish people had
been cured of idolatry by the Baby-
lonish captivity, but they had at length
sunk into formalism, a zealous observ-
ance of rites and ceremonies, instead
of cultivating real piety and holiness
of heart and life. John was to be a
great reformer, like Elijah (next verse;
Mai. 4 : 5, 6), fighting against the cor-
ruptions of the Jewish religion, shaking
and arousing the nation to thought,
awaking many to see their sins and
their need, inducing many to turn to
the Lord, and thus preparing the peo-
ple for a penitent and believing re-
ception of Christ.

17. This verse not only brings before
us more fully what John should do, but
also his peculiar mission or office and
his relations to Christ. Before him,
"the Lord their God" (ver. 16), refer-
ring to Jesus Christ, who was Imnian-
uel, God with us (Matt. 1 : 21), in whom
"dwelt the fulness of the Godhead
bodily," Col. 2 : 9. This going before
him denotes preparation, ch. 3 : 4. He
was to be Christ's forerunner, the jire-
parer of his way. In the spirit and
power of Elias. Elias is the Greek
mode of writing the Hebrew name
Elijah. The reference is plainly to
Mai. 4 : 5, and shows how that prophecy

LUKE I.

B.C. 6

18 And Zacharias said unto the angel, ''Whereby shall 'Gen. 17. 17.
I know this ? for I am an old man, and my wife well

19 stricken in years. And the angel answering said

is to be understood. John was not
Elijah raised from the dead, but like
him in spirit and power. He was
Elijah's antitype. He showed the same
zealous and bold spirit, and the same
spiritual and prophetic power, though
not miraculous power, for " John did
no miracle," John 10 : 41. Both John
and Elijah were bold reformers and
preachers of repentance. Both re-
: proved sin in high places, and both
were persecuted, Elijah by Ahab and
Jezebel, John by Herod and Herodias.
Both lived much in the wilderness, and
both wore a dress of camel's hair and
a leathern girdle. See 1 Kings 18 : 17-
40 ; 19:10; 21 : 17-26 ; 2 Kings 1 : 8.

To turn the hearts of the fathers
to the children, to reconcile fathers
to their children, to restore natural and
parental affection. Paul, describing the
character of the heathen, says, among
other things, " without natural affec-
tion." In its best sense this may be
said to a certain degree of all the irre-
ligious. Family dissensions were the
natural result of the Jewish custom of
frequent divorces. Moral corruptions
had chilled in the heart of many pa-
rental affection. Keconciliations, mu-
tual affection, parental love, faithful-
ness, and religious training uniformly
accompany true religion, and are here
specified among the fruits of that ref-
ormation which should result from the
preaching of John.

The disobedient to, etc. The pre-
ceding clause corresponds very closely
to the prediction of Malachi ; but this is
quite different from the corresponding
phrase, "the hearts of the children to
their fathers," Mai. 4:6. " But by re-
garding disobedient as put for children,
and just for fathers, a substitution both
natural and admissible, the corre-
spondence between the quotation and
the original will be quite fully preserved.
Folly and disobedience are natural to
children (Prov. 22 : 15), while age has
ever been regarded as the depository of
wisdom." — i)R. J. J. Owen. In the
midst of Jewish formalism and moral
corruptions the disobedience of chil-
dren had naturally increased, not only

toward parents, but also toward God.
Besides, /a^/tgrs should always be among
the just, but that was not the case of
many in that age. The angel therefore
gives more clearly the meaning of the
prediction than if he had quoted the
exact language. Thus, John was to
reform fathers from parental unfaith-
fulness and children to filial affection
and to the obligations and duties of
true religion. And in thus doing he \
would make ready a people pre- ]
pared for the Lord — that is, for the
Messiah — to receive him when he came.
Compare Isa, 43 : 21, to which there
may be an allusion ; also Luke 3 : 7-18 ;
16 : 16 ; John 1 : 29-36.

A frivolous objection has been raised
against this passage from the fact that
the angel quotes Scripture. But why
not just as well as Satan in Christ's
temptation? ch. 4 : 10, It is surely
more natural and rather to be expected.
If the Holy Spirit has spoken through
inspired men, why may not God have
commissioned an angel to quote some-
thing which had been thus spoken?
No good reason can be assigned why he
should not.

18, Zachariah manifests a doubting
spirit. Whereby shall I know this ?
By what sign ? etc, A similar request
had been made by Abraham (Gen.
15 : 6-8), but in strong faith, Rom.
4:19; Heb, 11 : 12. So also by Gideon
(Judg. 6 : 17) and by Hezekiah, 2 Kings
20 : 8, Mary's question (verse 34) was
not in unbelief, but in faith seeking
explanation. The request of Zachariah
was proper, but the spirit in which he
asked it was wrong. Hence, while it
was granted, it was in such a way as to
be both a sign and a punishment. An
old man. Sixty years of age was re-
garded as an old man among the Jews.
Some supposed him much older. Well
stricken, /ar advanced. See on verse 7.

19, The angel gives his name, rank,
and authority, Gabriel, a Hebrew
name, meaning man of God — an appro-
priate title of the angel who had so
much to do with announcing the incar-
nation of the Son of God, verse 26;
Dan. 9 : 21-27. His services seem to

B. C. 6.

LUKE I.

unto him, I am •'Gabriel, that stand in the presence
of God ; and am sent to speak unto tlieo, and to show
thee these ghid tidings. And, behold, *thou sludt be
dumb, and not able to speak, until the day that these
things shall be pertbrmed, because thou believest
not my words, 'which shall be fultilled in their season.
And the people waited for Zacharias, and marvelled

dDan. 8. IG; 9.21 ;

Mt. 18. 10; Hob.

1. 14,
•E.x. 4. 11; Eze, 3.

26.

'Is. 55:11; 2 Tim.
2. 13-. Tit. 1. 2.

have been Messianic, and for adminis-
tering: comfort and symj)athy. The
mention of his name would tend to
streni^then the faith of Zachariah, who
was doubtless familiar with his appear-
ance to Daniel, whose work seems to
be tlie defence and leading of God's
people against the power of Satan,
ban. 12 : 1 : Rev. 12 : 7.

Gabriel is never styled an archangel
in the Bible, Michael alone bearing
that title. Thus, God has revealed to
us the name of only one angel and of
one archangel. Why he has only given
us these, and why their names do not
occur before the book of Daniel, can
only be surmised. Their names cer-
tainly indicate an advance in the reve-
lation of the angelic world. They tend
to sharpen our conception of angels,
and to impress us the more deeply with
their actual existence. The special
relations of these two with the Jewish
people, the incarnation, and the Chris-
tian church may also be a reason for
revealing their names, Dan. 10 : 21 ;
12 : 1 ; Jude 9 ; Rev. 12 : 7-12.

That stand in the presence of
God, one of his chief ministers or
attendants. Seven angels are mention-
ed as standing before God in Rev. 8 : 2.
God is the universal sovereign, the King
over all. Standing was the posture of
a servant or attendant. The presence
of a king was a place of great honor,
Esth. 1 : 10-14. The great eminence
of the angel shows the importance of
his message. Am sent. He came not
of himself, but was commissioned of
God with a special message to Zacha-
riah. Compare verse 26 ; Heb. 1 : 14 ;
see also note on "angel" in verse 11.
" This is the meaning of the words
apostle and missionary, sent. The min-
isterial office derives its authority from
the divine commission. The ministers
of Christ are as truly sent to preach the
gospel as was this angel with this
message." — jACOBrs. To show thee
these glad tidings, of the birth of

Christ's forerunner. Gospel means glad
tidings; and the verb in the original is
the one used in the New Testament of
preaching the gospel. See note on the
title of this book at the beginning of
this chapter. This first and introduc-
tory message of the gospel dispensation,
what might be styled its first glimmer
of light, was indeed glad tidings, Mark
1 : 1.

20. Behold, a word frequently used
to introduce something wonderful and
unexpected. In this case it introduces
a very unexpected sign as well as pun-
ishment. Be dumb. More literally,
Thou shalt be silent, referring specially
to the condition in which he should be,
of being silent. This is made the more
emphatic and further explained by the
additional clause, and not able to
speak. He seems to have been deaf
as well as dumb, vers. 22, 62. Until
the day, etc. It was to be temporary.
These things were not fully per-
formed until the naming of the child
on the day of his circumcision, vers.
59-64. Because introduces the reason
of giving such a sign and inflicting
such a punishment. Thou believest
not my words. Rather, DidU not
believe, etc., referring to his unbelief
connected with asking a sign, ver. 18.
Shall be fulfilled in their season,
each event in its order and time. It is
not only implied above that the punish-
ment should be temporary, but here a
promise is given. Judgment and mercy
are mingled together. He was not
entirely wanting in his faith, nor entirely
given up to his unbelief. By this afflict-
ive sign his faith was strengthened and
put to further test ; it taught him fur-
ther humility, increased dependence on
God, and greater reverence and confi-
dence in his word. Compare the lame-
ness of Jacob (Gen. 32 : 25, 31) and
the blindness of Saul of Tarsus, Acts
9 : 8, 9.

21. And the people, who stood
without (ver. 10), waited, were wetting

LUKE I.

B. C. 6.

22 that he tarried so long in the temple. And when he
came out, he could not speak unto them : and they
perceived that he had seen a vision in the « temple:
for he beckoned unto them, and remained speechless.

23 And it came to pass, that, as soon as ^ the days of
his ministration were accomplished, he departed to
his own house.

24 And after those days his wife Elisabeth conceived,

25 and hid herself five months, saying. Thus hath the
Lord dealt with me in the days wherein he looked on
me, to Hake away my reproach among men.

t Num. 12. 6-8 : Ac
10.3.

»»2 Ki. 11.
Chr. 9. 25.

5; 1

1 Ge. 30. 23 ; 54. 1, 4.

for Zachariah to come forth from the
holy place, that he might pronounce his
blessing upon them (Num. 6:23-27;
Lev. 9 : 22, 23), after which the trum-
pets sounded and the Levites shouted
their psalms of praise. Compare Rev.
8 : 5. And marvelled, and tvere won-
dering greatly, ready to ask the reason
why he tarried so long, etc. The
priest did not tarry long in the holy place
lest the people should fear that, having
offered unworthily, some divine judg-
ment might have fallen upon him, and
through him as their representative
upon them. Gabriel very probably
appeared near the close of the service.
The interview was probably of short
duration, but Zachariah may have re-
mained for a little time in amazement,
musing on what had occurred, in men-
tal prayer, confession, and thanksgiv-
ing. Temple, the same word as in
ver. 9.

22. He could not speak unto
them, either in pronouncing the bene-
diction or in answering their inquiries.
They perceived that he had seen
a vision. His whole appearance and
excited manner upon coming forth from
the holy place, in connection with his
speechlessness, would suggest that he
had seen some supernatural appearance
or received some divine communication.
This was confirmed by his gestures.
For he beckoned unto them.
Rather, and he was beckoning ; he con-
tinued making signs by nodding the
bead and by motions of his eyes and
bands. Speechless. The word thus
translated was used of those who were
deaf (ch. 7 : 22) as well as dumb, ch.
11 : 14. That Zachariah was both deaf
and dumb is confirmed by ver. 62.
" When the voice of the preacher is
announced (Isa. 40) the priesthood of

the Old Testament becomes silent."-^
Chemnitz.

23. Days of his ministration
were accomplished. The week of
his service was completed. See on ver.
5. Deafness and dumbness disqualified
Levites, for a part of their work was to
sing, but they did not disqualify a priest,
since he could perform various duties,
such as cleansing the altar, trimming
the lamps, tending to many things con-
nected with the altar and sacrifices, etc.
" The priest was not permitted to leave
the precincts of the temple till the
week's term was finished." — Jacobus.
Departed to his own house, in a
city of Judah in the hill country, prob-
ably not far from Hebron, ver, 39.

24. After those days. An indefi-
nite note of time, yet probably soon
after the days of his ministration in the
temple. Hid herself. Literally, hid
herself wholly, or carefully, showing that
she withdrew into complete retirement.
Several reasons would lead her to this
seclusion, chief among which would be
to avoid all legal defilement to herself
and son (Judg. 13 : 4), and to devote
herself to meditation and prayer, ver.
25. Five months, not necessarily
limiting the time of her seclusion, but
used in reference to the sixth month
(ver. 26), when Gabriel appeared to
Mary, after which he came to her.

25. Thus hath the Lord dealt
with me, by his miraculous interposi-
tion. Some would translate, Because
the Lord hath thus done for me, giving
the reason for her retirement. The
usual translation is preferable, which
also suggests a reason for devoting her-
self to thanksgiving, meditation, and
prayer. He looked on me, with
favor. To take away my reproach.
It was a reproach among the Jews to

B. C. 6.

LUKE I.

The birth of Jems foretold.

26 AND in the sixth month the angel Gabriel was sent
from God unto a city of Galilee, named Nazareth,

be childless, Gen. 15 : 2 ; 30 : 23 ; 1 Sam.
1:11; Isa. 4 : 1 ; 54 : 1, 4. See on ver.
7. It was also a peculiar calamity to a
branch of Aaron's family, and might be
looked upon as a judgment, 1 Sam. 2 :
31, 36. God had promised to increase
the families of the righteous, Lev. 26 :
9; Deut. 7 : 13.

26-38. The Bikth of Jesus an-
nounced TO Mary. Found only in
Luke, and sheds light upon Matthew's
account of Christ's birth and residence.

26. In the sixth month. Spoken
in reference to the five months in ver.
24. After Elisabeth had hid herself
five months, in the sixth month, etc.,
ver. 36. This specification of time is
important in showing that John was
six months older than Jesus. Angel.
See on ver. 11. Gabriel. See on ver.
19. Sent from God. See on ver. 19.

Galilee. Galilee was a Hebrew
name, meaning a ring or circle, and
was probably first given to a small
"circuit" among the mountains of
Naphtali (Josh. 20 : 7), where were sit-
uated the twenty towns given by Sol-
omon to Hiram, king of Tyre, 1 Kings
9 : 11. The name may contain an allu-
sion to one or more of the circular
plains of those mountains. It came
afterward to be applied to the whole
northern province of the land of Israel
between Phoenicia and Samaria, the
Jordan and the Mediterranean. It was
divided into two parts, upper or nor-
thern, lower or southern. The northern
portion was designated "Galilee of the
Gentiles," because it bordered on ter-
ritories inhabited by Gentiles, and es-
pecially because it was itself inhabited
by a mixed population. According to
the testimony of Strabo and others, it
was inhabited by Egyptians, Arabians,
and PlKienicians. It was near to Tyre
and Sidon. According to Josephus, who
knew the country well, Galilee contain-
ed two hundred and four cities and vil-
lages, the smallest of which numbered
above fifteen thousand inhabitants,
which would raise the population to
upward of three millions, or about fif-
teen hundred to the square mile. "Af-
ter the careful review now closed, we

feel justified in saying that Galilee at
the time of Christ was one of the finest
and most fertile portions of the earth.
. . . Abounding in springs, rivers, and
lakes; . . . possessing a rare and de-
lightful climate, and scenery of great
variety and beauty ; its surface never
dull or monotonous, but infinitely va-
ried by plains and valleys, gentle slopes
and terraced hills, deep ravines and bold
peaks, naturally fortified eminences and
giant mountains ; its soil naturally fer-
tile, but forced by skilful husbandry to
the highest state of productiveness,
until this province was noted for the
perfection and abundance of its fruits, —
Galilee thus possessed features of rich-
ness and beauty rarely if ever combined
in so small a country. ... Its agricul-
ture and fisheries, wine and oil trade, and
other industries were in the most flour-
ishing condition. ... Its synagogues
and other public buildings were built
often in splendid style and at great ex-
pense. . . . "We find the Galileans to
have been a moral, intelligent, indus-
trious, and enterprising people, pos-
sessed of vigorous minds and healthy
bodies, . . . familiar with their own
law and history, and not wanting in the
finest poetical spirit ; with the disposi-
tion and ability to appreciate in the
main the teachings of Christ ; a people
among whom were found the most de-
voted men, * Israelites indeed ;' both
country and people, one may say with
truth, fitly chosen of God as the training-
place of those men — Master and disci-
ples— who were to move the world ; the
proper soil in which first to plant the
seeds of that truth which was destined,
ere long, to be spoken by eloquent lips
in the pulpits of Caesarea, Antioch, Con-
stantinople, and Rome." — BibUotheca
iSaera, April, 1874, pp. 263, 264. South
of Galilee lay Samaria, and south of
Samaria, Judea.

Xazareth, according to some, means
a branch — a fit name of the place where
the Branch (Isa. 11 : 1 ; Zech. 3:8; 6 :
12) should live and grow up. I have,
however, been led to think that it sig-
nifies the one guarding or guarded, from
the hill on whose sides it was built (ch.

LUKE L

B. C. 6.

27 To a virgin ''espoused to a man whose name was Jo-
seph, of the houee of David; and the virgin's name
was Mary.

kch. 2. 4, 5; Mt. 1.
18.

4 : 29), which, risincf to the height of
four hundred or five hundred feet, over-
looked a vast region, land and sea, and
thus guarded it. New Testament writers
always speak of it as a city and never
as a village, and hence it was a place of
8ome size and im})ortance. It was finely-
located in Lower Galilee, about seventy
miles north of Jerusalem, and nearly
halfway from the Jordan to the Medi-
terranean. According to Josephus (re-
ferred to above on Galilee), its population
reached fifteen, perhaps twenty, thou-
sand. It is not named, however, in the
Old Testament, nor by Josephus. But
Josephus names but fcAV of the cities
of Galilee. It seems not to have been
held in very good repute, more, per-
haps, on account of the rude and re-
fractory temper of its inhabitants than
for any gross immorality, ch. 4 : 16, 29;
John 1 : 46. Modern Nazareth belongs
to the better class of Eastern villages,
and has a population of nearly three
thousand. Its location makes it very
secluded, being situated on the edge of
a beautiful little valley, which is itself
enclosed by an amphitheatre of hills
that rise around it into fourteen distinct
peaks. From one of these can be ob-
tained one of the finest views in Pales-
tine. It is altogether probable, as 01s-
hausen suggests, that Mary or Joseph
had propertv here ; Nazareth is called
" their own city," ch. 2 : 39.

27. Espoused, betrothed. Jewish
parents were wont to arrange in regard
to the marriage of their children, some-
times according to the previous choice
of the son, and wuth some regard to the
consent of the daughter, Gen. 24 : 4, 39,
58 ; Judg. 14 : 2, 3. A dowry was given
by the suitor to the parents and brethren
of the bride. The interval between be-
trothal and the celebration of marriage
was generally ten or twelve months,
Deut. 20 : 7 ; Judg. 14 : 8. During this
time the bride remained at her father's
liouse, but was considered the wife of
the bridegroom, Matt. 1 : 19, 20. It was
divinely arranged that Mary should be
betrothed to Joseph that she might be
saved from reproach, that Jesus might
be in the royal line, and that his real

Father might be unknown till he should
reveal hira.

Joseph resided at Nazareth, as also
did Mary (ch. 2 : 4), and followed the oc-
cupation of a carpenter, to which Jesus
was also trained, Mark 6 : 3. But little
is said of hira in the gospels, the last
reference being that of his return from
the passover when Jesus was twelve
years of age. What was his age when
he married and when he died are alike
unknown. That he died before the cru-
cifixion is quite certain from what is
related in John 19 : 27, and from the
absence of his name in those passages
in the gospels where allusion is made
to Mary and the brethren of Jesus.

Of the house of David. This is
here said of Joseph. That Mary was
also a descendent of David is implied
by vers. 32-35, and confirmed by the
genealogy in ch. 3: 23-28, and by such
passages as Acts 2 : 30; Rom. 1:3; Heb.
7 : 14 ; Ps. 132 : 11. It was only through
Mary that Jesus could be of the seed of
David according to the flesh.

Mary. In Hebrew, Miriam, Ex.
15 : 20. Matthew in his account gives
prominence to Joseph, but Luke to
Mary. Little is said of her after the
birth of Jesus. ^Matthew records the
flight into Egypt, and Luke relates how
his parents took Jesus to the passover
when he w^as twelve years of age.

No intimation is given of her sinless-
ness from birth, -which was first sug-
gested by J. Duns Scotus about the
beginning of the fourteenth century,
and since December 8, 1854, has been a
doctrine of the Romish church. The
Scrijitures teach positively that all the
race have fallen in Adam, with the ex-
ception of Christ, and that they can be
saved onlv through him. Acts 4:12;
Rom. 3 : 10, 23 ; Gal. 3 : 22 ; 1 John 1 :
8. The entire silence of the New Tes-
tament after the first chapter of the
Acts in regard to her, and the language
of Jesus recorded in ch. 12 : 46-50,
Luke 2 : 49, 50, and John 2 : 4, are alike
against this doctrine and that of mak-
ing her an object of worship. In ver,
47, Mary confesses her own need of
a SavioW. She appears at the cross

B. C. 6.

LUKE I.

28 And the <an2:el came in unto her, and said, 'Hail I ^i^an. 9 23; lo. 19.
tfwn that art '"hij2;hly favored, "the Lord is with thee : n juli^'. g! 12; Jer.

29 ** blessed art thou ainonjj; women 1 And when she saw i- h>; Ac. i8. 10.

hhHj Pshe was troubled at his saying, and cast in her p veJ?'^';-?' '^'*"

(John 19 : 2o, 20), but is not mentioned
in connection with the resurrection.
]Ier name :ii>])ears lor the last time in
tlie New Testament in Acts 1 : 14. JIow
lonj; slie lived after this, and where she
died, are unknown. Tradition is very
conilicting on these points. One is, that
she went to Ephesus with the apostle
John, and died tliere in the year 03.

The origin of the unscriptural views
regarding Mary as sinless and an object
of worship may be found in the legends
of the apocryphal gospels, and in part
resulting from the Nestorian controver-
sies of the fifth century. They find
no support in the Fathers of the first
five centuries. The general sentiment
anu>ng Christians of the fourth century
seems to be thus expressed by Epipha-
nius: " The whole tiling is foolish and
strange, and is a device and deceit of
the devil. Let Mary be in honor. Let
the Lord be worshipped. Let no one
worship Mary." Tertullian in the sec-
ond century speaks of her unbelief. So
does Origin of the third and Basil of the
fourth. Chrysostom of the fifth century
speaks in yet severer terms. Such facts
show that long after apostolic days
Mary was regarded as having imperfec-
tions, infirmities, and committing actual
sins, similar to others.

28. The angel came in nnto her,
into the room where she was. Very
likely she was engaged in her private
devotions. At what time of day is not
told. It was not the vision of an angel
in a dream, as to Joseph, but an actual
visit to her when awake and alone.
Hail. A common term of salittation,
meaning, Jo_y to thee. Thou that art,
etc. The original is concise, thou higldy
favored. The angel bestows more honor
in this salutation than in that to Zach-
ariah, vers. 13. Never before had angel
paid so great honor to mortal. Yet she
was highly favored, not, as the Romanist
would have it, as an original source of
blessing, nor with reference to external
beauty, but as God's choice, upon whom
the free grace of God had been bestowed.
The same word occurs besides here only

once in the New Testament, namely,
Eph. 1 : 6, where it is used of believers
generally, " Wherein he hath made us
accepted in the beloved," or rather
" which he freely bestowed on us in the
beloved." Compare similar language
used of David, Acts 7 : 40 ; of iS'oah,
Gen. 0:8; of Joseph, Gen. 39 : 4 ; and
of Daniel, Dan. 9 : 23. " Idolatrous
Rome clianges a salutation into idola-
try."—W. li. Van Doran. The Lord
is with thee, showing how she was
thus highly favored ; so tlie angel to
Gideon, Judg. 0 : 12. Some would trans-
late, " The Jjord be with thee," making
it conform to the common Jewish salu-
tation, Ruth 2 : 4. The usual transla-
tion is, upon the whole, to be preferred.
Blessed art thou among women,
according to Hebrew usage, means,
most blessed of worrien, referring to the
special blessing with which she was
highly favored, namely, to be the
mother of the Messiah, which was the
highest ambition of a Hebrew woman.
So pronounced also by Elizabeth (vers.
42), and by another woman, ch. 11 : 27.
Some of the oldest manuscripts omit
this clause, and hence it is regarded by
some of the highest critical authorities
as inserted here by a later hand from
vers. 42. It would seem, however, that
this was what formed the strangeness of
the salutation, at which Mary wondered,
vers. 29.

29. And when she saw him. This
should be omitted according to the best
manuscripts and highest critical author-
ities. She was troubled, etc. Ac-
cording to the most approved reading,
And she was troubled at the saying. She
was disturbed, agitated ; yet, unlike
Zachariah, she utters no word. Indeed,
she was doubtless amazed and per-
plexed, and knew not what to say ; but
not in unbelief. Cast in her mind
Rather, was considering, pondering
upon. The sudden appearance and the
wonderful salutation do not destroy her
presence of mind or her thoughtful
serenity.

What manner of salutation this

LUKE I.

B. C. 6.

30 mind what manner of salutation this should be. And
the angel said unto her, Fear not, Mary: for thou

31 hast found favor with God. ** And, behold, thou shalt
conceive in thy womb, and bring forth a son, and

32 ■• shalt call his name JESUS. "He shall be great,
*and shall be called the Son of the Highest: and
"the Lord God shall give unto him the throne of his

1 1s. 7. 14.
'ch.2.21;Mt. 1.21.
• Phil. 2. 9-11.
' ver. 35 ; Mk. 5. 7;

John 6. 69 ; Ro.

1. 4; Heb. 1.2-6,
« 2 Sam. 7. 13 ; Pa.

132. 11; Is. 9. 6.

7 ; Jer. 23. 6 ;

Rev. 3. 7.

should (might) be. It was not cus-
tomary among the Jews for a man to
use any salutation to a woman. The
salutation also was so extraordinary.
She did not conceive herself worthy of
such applause, nor dream of such high
blessedness as to be the mother of the
Messiah. She could not see how it
should be applied to herself. She re-
flected therefore on the salutation, so
wonderful and strange, what might be
its purport, and what message would
follow.

30. Perceiving her amazement, per-
plexity, and thoughtful anxiety, the
angel said to her. Fear not. He also
called her by name, as one well known
to him. And so are God's children to
angels. The reason is given. For thou
hast found favor, etc. More cor-
rectly. For thou didst find favor with
God, probably referring to some past
season of earnest supplication and con-
secration. Perhaps she had made the
time of her betrothal a season of special
prayer — that God would bless the fruit
of the union which in due time would
be consummated. Possibly she had
prayed that she might become the
mother of the Messiah, without form-
ing any definite expectation that it
would be so. However that may be,
she hdidi found favor, ox grace, with God.
The expression refers, not to any inward
goodness or holiness of her own, but to
the undeserved favor, or grace, of God,
which he bestows upon those who earn-
estly seek him through faith in the
Redeemer. Special reference is had
here to the great blessing announced in
the following verses. Dr. Owen re-
marks that in the expression with
God the preposition has the force of
laid up with, that Mary had obtained a
favor long reserved with God, and was
about to enjoy it.

31. Behold introduces something
wonderful and extraordinary, ver. 20.
This address, says Bengel, contains the

sum of the gospel, repeated in verses
50-55, 68-75; 2 : 10, 11, etc. Thou
shalt, etc., a prediction of Christ's
miraculous birth. The prophecy of Isa.
7 : 14 was about to be accomplished.
Compare note on Matt. 1 : 22, 23. A
son, points to his humanity. Shalt
call, not merely a prediction, but par-
takes of the nature of a command,
showing what she should do by divine
appointment. Jesus was the personal
name of our Lord, being the Greek
form of Joshua, or rather of Jeshua, as
the name was written after the Baby-
lonish captivity, and means Saviour, or
more strictly, Jehovah his help or salva-
tion. Joshua is referred to under the
name of Jesus twice in the New Testa-
ment, Acts 7 : 45 ; Heb. 4:8. It is the
name commonly applied to our Lord in
the Gospels. We shall therefore gen-
erally use this name to designate him
in these notes. The writers of the
Epistles usually call him " the Lord,"
" the Lord Jesus," or " the Lord Jesus
Christ," thus indicating him as their
risen Lord, their anointed and spiritual
King,and their divinely appointed Ruler
and Saviour. This command was after-
ward repeated to Joseph, with the
reason why he should be thus named,
" For he shall save his people from
their sins," Matt. 1 : 21.

32. He shall he great. John
should be great, vers. 15-17 ; but Jesus
should be infinitely greater, as the words
of the angel immediately indicate. John
was to be the forerunner and servant of
him who was to be his King and the Son
of the Highest. The greatness here
spoken of is especially that of media-
torial kingship, Ps. 2 : 6. There seems
to be a reference in this and the follow-
ing verse to such passages as Isa. 9 : 7-
9 ; Dan. 7 : 14.

Shall he called. The meaning of
the original is. He shall actually be, and
shall also be recognized and acknow-
ledged asj Son of the Highest, or

B. C. 6.

LUKE I.

33 father David. ^And he shall reign over the house of ^^»n. 2. 44; 7. 14,
Jacob for ever; and of his kingdom there shall be jolm i'^34;neb.
no end.

34 Thou said INIary unto the angel, How shall this be,
So seeing I know not a man? And the angel answered

and said unto her, *The Holy Spirit shall come upon
thee, and the power of the Highest shall overshadow

1. 8 ; llev, 11. 15.

»Mt, 1.20.

3Tost High. In ver, 76 John is repre-
sented as propliet of the Highest; Jesus
here as Son. The Most High recognized
him as his Son at his baptism (eh. 3 :
22) and at his transfiguration (ch. 9 :
35) ; he is thus acce]>ted by his follow-
ers (Matt. 16 : 16; John 3 : 36), and
shall be universally acknowledged as
such at last, Phil. 2 : 9-11. So)i of the
Most High is an appellation of Jesus as
the Messiah, pointing to his divinity,
and further explained in ver. 35. Com-

?are this title, "Son of the Blessed," in
lark 14 : 61. It is not probable that
Mary fully understood this language;
for how then could she have brought up
the child ? Yet this is nothing against
its deep meaning, for the truth was re-
vealed gradually. By degrees his disci-
ples came to understand his divinity.

The throne. The kingdom, do-
minion. The promise of dominion was
made to Sblomon, and, through him as
a type, to Christ, 2 Sam. 7 : 12, 13 ; Ps.
72 : 17 ; 89 : 4. As applied to the former
it was literal, to the latter spiritual.
His father David, Christ was to
descend from David, Isa. 11 : 1, 10; Jer.
33 : 15. Jesus was of " the seed of David
according to the flesh," Horn. 1 : 3.
Hence, Mary must have been descended
from David, as she was his only human
parent. This is also confirmed by
ver. 34, where she expresses no trouble
about family descent, but only about
not being actually married.

33. He shall reign. Exercise
spiritual dominion. House of Jacob.
Tlie Israelitish nation, which under the
Messianic reign Avould embrace all of
spiritual Israel, the partakers of Abra-
ham's faith, whether Jews or Gentiles,
Rom. 4 : 16 ; Gal. 3 : 7-9, 29. For ever.
Perpetually. What is declared posi- i
tively in tliis clause is declared nega- '
tively in the next, and of his king-
dom there shall be no end. The ;
perpetuity of this reign shows that it is '
Bpiritual in its nature. "A dominion I

which extends beyond all time cannot,
at the same time, be conceived as limited
by political boundaries." — Olshausex.
He shall reign in the hearts of his peo-
ple and as tlieir King, ch. 17 : 21 ; Dan.
2 : 44; 7 : 14 ; Kev. 7 : 10-12; 11 : 15.
This is entirely consistent with 1 Cor.
15 : 24, where we are taught that Christ
will deliver up his mediatorial kingdom
when all the redeemed shall be gathered
in, and all his enemies subdued. But
his headship and sovereignty over his
people shall continue for ever.

34. This inquiry, unlike that of Zach-
ariah, was not prompted by unbelief.
It was perfectly natural and reasonable.
The language of the angel implied an
immediate accomplishment. The con-
nection implies that Mary asked with a
believing heart, but wishing light on
what was mysterious. She wished to
know how the promise could be fulfilled,
as she was yet unmarried. Her ques-
tion shows that she, like other Jews,
expected the Messiah to be born by
natural generation, and afterward to be
brought into peculiar association with
God." ^

35. The angel solves her diflBculty.
Her question, asked in a believing and
childlike spirit, was not displeasing to
the angel. He saw that it was such as
God could approve. The Holy Spirit.
" As Christ was the Son of the Father,
and begotten by him (John 1 : 14), this
must be interpreted of the divine influ-
ence or energy exerted through the
agency of the Holy Spirit. As the
Holy Spirit did not create the world,
but only moved upon the chaotic mass,
bringing order out of confusion, so
Christ was not begotten of the Holy
Spirit, although the energy and influ-
ence of the Spirit was instrumentally
employed in the conception of Mary.
That this is the true sense of this mys-
terious passage appears evident from
the next clause, the power of the
Highest, where in the original the

LUKE I.

B. C. 6.

thee: therefore also ^that holy thing which shall
be born of thee shall be called *the Son of God.
36 And, behold, thy cousin Elisabeth, she hath also con-
ceived a son in her old age: and this is the sixth

J Job 14. 4 ; Is.53.9.

»Ps.2.7;Mk. 1.1 ;
John 1. '6\\ 20,
31 ; Ac. 8. 37; Ko.
1.4.

omission of the article refers it to the
divine power in general, and not spe-
cifically to that of the Holy Spirit." —
Dr. J. J. Owen. There seems to be an
aihision to Gen. 1:2; the agency of the
Holy Spirit was connected with the new
creation in Christ as with the old. Nor
should we lose siglit of the Holy Spirit
as a sanctifier who separated and sanc-
tified Christ's human nature from tlie
first moment of its conception, and pre-
served it from all taint of sin. Until
the Saviour's birtli we may conceive
;Mary to have been under the wonderful
power of the Spirit. The expressions
Holy Spirit and power of the Highest
are parallel and explanatory of each
other. The power of the Godhead
came in connection with that of the
Holy Spirit. So also are the connected
expressions, come upon thee and over-
shadow thee.

Shall overshadow thee and rest
upon thee. As a cloud casts its shadow
and surrounds the mountain-top, so the
energy of the divine Spirit should be
exerted and rest upon Mary to produce
a result unknown since the creation of
man. The angel thus states a myste-
rious fact, and leaves it there. Nothing
is said to satisfy an idle or vain curiosity.

Therefore also that holy thing,
holy offspring or Holy One, as begotten,
in his human nature, not of a human
parent, but of God. Compare ch. 3 : 38.
It was necessary that Christ should be
born of a woman to be actually man
(Gal. 4 : 4), and it was equally necessary
that he should be holy that his life
might not be forfeited to the law, but
voluntarily surrendered as a ransom for
us, and that he might reunite us to God.
Of thee should be omitted, according
to the highest critical authorities. Shall
be called, shall not only be, but shall
be recognized as, the Son of God.
Compare on ver. 32. The angel gives
a physical reason why Jesus should be
thus called, recognized, and acknow-
ledged — namely, having no human
father ; God, his Father, and that too
of his humanity. This, however, is not
the only reason. Notice here the force

of also, pointing toward divine Son-
ship, and hence, though obscurely, it
may be, to the union of humanity and
divinity. Luke, however, in his Gospel,
specially presents the human side of
Chi-ist. The title Son of God had been
given to the Messiah, and intimated his
divinity, Ps. 2:7; 45 : 6, 7 ; Isa. 9:6;
Jer. 23 : 5, 6 ; Mic. 5:2. In the New
Testament it most commonly denotes,
includes, or implies the eternal exist-
ence which Christ has with the Father,
Matt. 16 : 16; Mark 1:1; John 1 : 34;
Acts 9 : 20 ; Rom. 1 : 4, etc. The Jews
appear to have applied this title to
the Messiah in a subordinate sense;
they ought to have understood their
own Scriptures, but in their wilful
blindness they did not, and they cru-
cified Jesus for applying the title in its
fulness to himself. Compare John 7 :
26, 27, 31 ; 10 : 30-36 ; 19 : 7 ; Luke 22 :
69-71. As in ver. 32, so here, we are
not to suppose that Mary entered into
its full meaning; she may now have
caught a deeper view. The life, teach-
ings, miracles, and, above all, the resur-
rection, of Jesus prove his Sonship,
Rom. 1:4; Acts 13 : 33. In the tri-
umphs of his kingdom it will be further
publicly demonstrated and manifested,
Phil. 2 : 11.

36. The angel in kindness announces
to her the wonderful fact regarding
Elisabeth, which thus far seems to have
been known only in the family of Zach-
ariah, ver. 24. It was graciously given
to a believing heart, and would serve
as a sign or token to confirm her faith.
Thy cousin. Rather, Thy kinsiooman.
The original merely states that she was
a relative. We have no means of know-
ing her exact relationship. Elisabeth
was of the tribe of Levi and of the fam-
ily of Aaron, ver. 5. Intermarriages
with other tribes were common, and
were prohibited only when it might
remove inheritances. Num. 36 : 6, 7.
Aaron himself married into the tribe
of Judah, Ex. 6 : 23. Compare 2 Chr.
22 : 11. No argument can therefore be
drawn from this against the belief that
Mary was of the house of David. Her

B. C. 6.

LUKE I.

•ch. 18. 27; Num.
11. 2.t; Jer. 32.
17 ; Ro. 4, 21.

87 month with lier who was called barren. For *with
God nothing shall be impossible.

38 And Mary said, Behohl the handmaid of the Lord ;
be it unto me *> according to thy word. And the ''Ps. 119.38
angel departed from her.

Mari/s visit to Elisabeth, and her song of praise.

39 And Mary arose in those days, and went into the

mother or grandmother may have been
from the house of Aaron, or the mother
of Elisabeth may have been from the
house of David. This matters not, so
louii^ as Mary's father was a descendant
of l3avid. The sixth month, indicat-
in.i; the difference between the ages of
John and Jesus. Called barren, im-
plying a certain popular reproach. See
on ver. 25.

37. The angel again reminds her of
the promise and power of God, which
were better grounds of assurance than
any sign could be. Nothing, no tvord
at all, very nearly equivalent to nothing
at all. By a Hebraistic usage word is
sometimes used in the sense of thing, so
far as it may refer to a thing spoken of
or expressed in words, ch. 1 : 65 ; 2 : 15.
Here the special reference is to the
promise. Hence, no Avord of promise.
Shall be impossible. The future
has special reference to the prediction
which the angel had made. It how-
ever expresses a general truth, shall be
and is impossible. There is a similarity
of expression, and some see an allusion
to Gen. 18 : 14: "Is anything too hard
for Jehovah ?"

38. Behold the handmaid, the
maidservant, of the Lord, the lan-
guage of humility, faith, and entire
submission. She humbly recognizes
herself as servant, but makes no pro-
testations of unworthiness. Without
further inquiry, and not yielding to
doubt, she resigns herself wholly to
God, assured of his protection and de-
liverance, though much danger and re-
proach were before her. See on Matt.
1 : 19. Be it unto me, etc. She
accepts prayerfully, thankfully, and in
expectation. Compare David's assent
in 2 Sam. 7 : 25. Contrast Mary's faith
with Eve's unbelief, also with the
unbelief of Zachariah. He, an aged
priest, with long experience, yet doubts ;
she, with youthful inexperience, yet
believes a greater mystery. Her con-

ception may very properly be dated
from this entire yielding up of herself
to God and to the accomplishment of
his purj^oses. The Holy Spirit had
already come upon her. By her faith
also the prediction was to be accom-
plished. Compare Heb. ch. 11. Alford
says truly, "She was no unconscious
vessel of the divine will, but (ver. 45) in
humility and faith a fellow-worker
with the purpose of the Father, and
therefore her own unity with that pur-
pose was required, and is here re-
corded."

39-56. Mary's Visit TO Elisabeth.
Elisabeth's welcome and blessing.
Mary's song. Some suppose that the
events in Matt. 1 : 18-25 must have
occurred before this visit. But this is
altogether improbable. Mary's remain-
ing with Elisabeth about three months
(ver. bQ), and the birth of John after
her departure (ver. 57), show that Mary
must have gone to Elisabeth soon after
the visit of the angel. There was
therefore not sufficient time previous to
this for the occurrence of those events.

39. In those days. Luke had just
given a definite note of time, vers. 26,
36. Mary probably went as soon as
she could get ready. Her going with
haste indicates this. See preceding
paragraph. Her journey and eager
haste reveal something of her heart — •
her implicit faith in the angel's mes-
sage regarding Elisabeth and herself,
her joy, and her longing desire to com-
mune with Elisabeth and learn every
particular concerning these wonderful
events. Days of trial were before her.
She could not, according to Eastern
custom, communicate with Joseph ex-
cept through others. In humble reli-
ance she waits her vindication from
God. But no human being could so
enter into her case and give her sym-
pathy and counsel as Elisabeth. She
therefore hastens to her through a long
and perilous journey.

LUKE I.

B. C. 6.

40 hill country with haste, "into a city of Juda; and • Job. 21. 9-li.
entered into the house of Zacharias, and saluted Elis-

41 abeth. And it came to pass, that, when Elisabeth
heard the salutation of Mary, the babe leaped in her
womb. And Elisabeth was filled with the Holy Spirit :

Into the hill-country (of Judea,
ver. Go), running through the centre of
Judah from north to south, extending
a few miles below Hebron, where it
reaches its highest level. Compare Dr.
Farrar on Palestine, quoted on ver. 5.
Joshua enumerates thirty-eight cities
as belonging to the mountains of
Judah, Josh. 15 : 48-60. The ruins
which now are seen on almost every
hill-top show that at a later period
there must have been many more than
these. A city of Jiida. Relaud
and Robinson suppose that Juda is a
softened form for Juta — that is, Juttah in
Joshua 21 : 16, a city of priests south
of Hebron. A modern town named
Jutta is found in that neighborhood.
But this supposition lacks positive evi-
dence. No trace of such a reading as
Juta occurs in any ancient manuscript.
Besides, Juda could hardly have been
put for Juttah, for the names have
little or no etymological relation to each
other in the original Hebrew. Many
others have supposed Hebron to have
been the city, which was a city of the
priests, Josh. 21 : 11. But there were
other cities of the priests in the hill-
country of Judah. Besides, Luke would
most likely have named so important a
2)lace as Hebron. Luke's indefinite
manner indicates either a less important
place or more probably that he was
not himself acquainted with its name.
Luke tells us all we can know about it ;
its name and place must remain un-
certain. The distance from Nazareth
must have been from eighty to a hun-
dred miles — a tiresome and even danger-
ous journey of four or five days. This
journey was certainly not in company
with Joseph, but very likely with his
consent; and as it was considered im-
proper for a single or betrothed female
to travel alone, she doubtless went
with friends. Some may have been
going up to Jerusalem to the feast of
dedication, which occurred in Decem-
ber, who could have sent her from
thence in company of others. See
chronological note, ver. 5. But all

difficulties connected with her jour-
ney gave way before her ardent and
earnest longing to see Elisabeth. " Ex-
traordinary circumstances justiiy ex-
traordinary measures." — Van Ooster-

ZEE.

40. Saluted Elisabeth. There
were various forms of salutation among
the ancient Hebrews, such as — " God be
gracious to thee," Gen. 43 : 29 ; " Jehovah
be with you," "Jehovah bless thee,"
Ruth 2:4; "Blessed be thou of Jeho-
vah," Ruth 3 : 10. At a later period
such salutations became common, as — ■
" Peace be to thee," Dan. 10 : 19 ; Luke
24 : 36 ; " Peace be to this house,"
ch. 10:5. The salutation "hail," or
" all hail," was common, ver. 28 ; Matt.
28 : 9. The salutation of Mary would
be becoming the circumstances, with
such reverence as youth should give to
age and superior station, and with such
language as would indicate her know-
ledge of God's blessing upon Elisabeth.
The reply of Elisabeth really suggests
this. Salutations were accompanied
with gestures and movements of the
body expressive of reverence and hu-
miliation, varying according to the dig-
nity of the person saluted, and some-
times with a kiss.

41. When Elisabeth heard, etc.
Rather, As Elisabeth heard the saluta-
tion. This really precludes the idea
that Mary rehearsed what the angel
had said to her, as some have supposed.
The salutation and the wonderful phe-
nomena attending Elisabeth were almost
simultaneous. The narrative implies
that there had been no communication
between them about recent events.
Mary appears to have known nothing
of Elisabeth beyond what the angel
had informed her, and Elisabeth was
ignorant of Mary's condition. Both
were taught by the Spirit. Filled
with the Holy Spirit. Not with
his ordinary graces, but by his extraor-
dinary influence and presence, revealing
to her Mary's offspring as her " Lord,"
and inspiring her to utter projihetio
truth.

B. C. 6.

LUKE T.

42 and slic spake out with a loud voice, and said, ^ Blessed * Y/.' fs 2 "i2^' ^*
nr^ thou anion.ij: -women, «and blessed u the fruit of .ps. 45. 2; 72.17-19.
48 thy womb. And wlienee is this to me, that the mother

44 of niy Lord should eome to me ? For, lo, as soon as tiie
voice of thy salutation sounded in mine ears, the babe

45 leaped in my womb for joy. And blessed is she that
believed: for there shall be a performance of those
things which were told her from the Lord.

46 And Mary said, 'My soul doth magnify the Lord,

'Ps. 35. 9.

42. With a loud voice, in sacred
transport, so that she could be heard
thronghont the house. Blessed art
thou, etc. Mary is welcomed by the
same salutation as that addressed to her
by the angel, ver. 28. Compare a sim-
ilar blessing upon Joel, Judg. 5 : 24.
The special reason why Mary was
blessed was because her child was
blessed. The pronouncing of this bless-
ing implies no other superiority than
that of age, Heb. 7:7. It was meet
that the aged Elisabeth, under the guid-
ance of the Holy Spirit, should bless her
young friend. So John afterward bap-
tized Jesus.

43. Elisabeth humbly expresses her
conscious inferiority to Mary. Whence
is this to me ? How has this happened
to me ? How comes it to pass that so
unexpected an honor is conferred upon
me? Mother. No longer spoken of as
virgin. Of my Lord. Elisabeth would
only have thus spoken with reference to
his divinity, and under the enlighten-
ment of the Spirit. She uses the title
that David uses (Ps. 110 : 1), and which
has become of common use among
Christians. Compare the reference of
the word " Lord " to Christ in ver. 17.

44. Elisabeth states the reason why
she knew Mary to be the mother of the
Messiah. She well knew that her own
offspring would be the forerunner, and
that the Messiah Avould soon follow
lifter, ver, 17. The Spirit led her to un-
derstand the wonderful token given her.

45. Elisabeth's language passes into
the third person, and in the spirit of
prophecy she pronounces Mary happv
and extols her faith. Blessed. A dif-
ferent word from tiiat translated blessed
in vers. 28, 42. This word means happy
— happy in her present relations and in
her destiny. She was already in this
happy state and in the way to future
blessedness. Is she that helieved.

Her chief happiness, ch. 11 : 28. How
unhappy was Zachariah, who did not
immediately believe God's word, and
who thus incurred the divine displea-
sure, and was constantly reminded of
it by his deafness and dumbness ! Elis-
abeth must have been deeply impressed
with Mary's faith in contrast. The great-
ness of that faith seems to fill her soul
with admiration. It was only by the
Holy Spirit that she knew of that faith.
Such language revealed to Mary that
Elisabeth knew her circumstances, and
that she need not tell her story. For
there shall be, etc. If the original
be thus rendered, then we have here the
reason why Mary is thus pronounced
happy. But " if Elisabeth meant to
point out the superior felicity of Mary
on account of her faith, she would never
have specified a circumstance which
happened equally to her who believed
and to him (Zachariah) who did not
believe, for to both there was a per-
formance of those things which had
been told them from the Lord." — Dr.
George Campbell. With the larger
number of the learned, I prefer to trans-
late, Happi/ is she that believed that there
shall be a perfonnance, or fulfilment, etc.
The fulfilment of the word of the Lord
by the angel (vers, 31-35) had already
commenced, Mary was already happy
both in her unshaken faith, and also iu
the beginning of its realization. This
inspired language of Elisabeth, and es-
pecially this recognition of the inner
experience of Mary's soul, not only
confirmed Mary's faith, but also pro-
duced such an exaltation of feeling that
under the guidance of the Holy Spirit
she broke forth into a hymn of praise.
46. In holy ecstacy Mary utters a
song of joy, some expressions of which
are borrowed from Hannah's song in
1 Sam. 2 : 1-10. Compare the humble
expressions of David iu 2 Sam. 7 : 18-

LUKE I.

B. C. 6,

47 And my spirit hath rejoiced ^in God my Saviour.

48 For ''he hath regarded the low estate of his hand-

maiden.
For, behold, from henceforth 'all generations shall
call me blessed.

49 For ^ he that is mighty 4iath done to me great things ;

and ""holy is his name.

n> Ex. 15. 11 : 1 Sam. 2. 2 ; Ps. Ill, 9.

els. 12.2; U&b. 3

18.
»» 1 Sam. 1. 11 ; Is

57. 15; Mic. 4

6,7.
> Mai. 3. 12.
kPs.24.8; Is.63. 1
I Ps. 71. 19 ; 126. 3.

21. Mary was doubtless familiar with
many of the lyrics of the Old Testa-
ment. Having her soul imbued with
their spirit, her thoughts clothe them-
selves in their words. Filled with the
Spirit, her expressions are not mere
quotations, but the inspired utterances
of joyful gratitude and of prophetic
faith. Her hymn was not of the old
but of the new dispensation ; some ex-
pressions from the former were made
radiant with the glorious light of the
latter. It appears to have the rhyth-
mical structure and parallelism of He-
brew poetry. It has been variously
divided into three or four stanzas. I
suggest — first stanza, containing three
parallels or verses, vers. 46-50 ; second
stanza, with three verses, vers. 51-53 ;
third stanza of a single verse, vers.
54, 55.

My soul. I, myself; her inner
being. Doth magnify. Praise, extol.
Compare Ps. 31 : 7 ; 69 : 30. The Latin
translation of this word has given the
name Magnificat to this song of Mary.
The Lord. God, Jehovah.

47. My spirit, corresponds to "my
soul" in the preceding verse, both
words meaning my whole inner being.
Some find here, as well as in 1 Thess.
9 : 23, a recognition of a threefold
nature, body, soul, and spirit ; soul re-
ferring to the lower animal nature, the
sentiments, passions, and vital bodily
powers ; the spirit to the higher moral
and rational powers of man. I am not
disposed to press this distinction very
closely here. Mary uses the popular
and emotional language of Hebrew
poetry, without particular reference to
philosophical distinctions. The words
seem to largely overlap each other in
their meaning, and together denote the
whole internal man. Hath rejoiced.
A strong expression ; My spirit exulted,
leaped lor joy, referring to recent past
experience, of which she is now par-
taker. In God my Saviour. Mary

confesses herself a sinner, her need of
a Saviour, proclaiming her personal
interest and rejoicing in him. In the
Bible, God is never called the Saviour of
angels or of holy beings. She exults
in God as her Saviour not merely from
a state of earthly obscurity, but as
bringing to her spiritual salvation
through the promised Messiah. How
opposed is this to the late papal dogma
of immaculate conception !

48. For, or Because. This verse
and the next give the reason of Mary's
praising God. Hath regarded, or
looked xcpon, the low estate, the
humble condition. The reference is to
her humble station. The family of
David was at this time in an obscure
condition, and she and Joseph living in
despised Nazareth, John 1 : 46 ; Isa.
11 : 1 ; Amos 9 : 11. The application of
the words, however, does not necessarily
stop with her external station. Speak-
ing, as she did, under the inspiration
of the Holy Spirit, and catching views
of the spiritual blessings and exaltation
of the Messiah, her words imply a low-
liness of heart and a conscious un worthi-
ness of so great happiness as God had
bestowed upon her. She says nothing
of her own deservings, but ascribes all
to the unmerited mercy of God, ver. 49.

For, behold. The interjection calls
attention to a most striking reason for
the preceding declaration. All gener-
ations, Jews and Gentiles, to the end
of time. Similar was the promise to
Abraham : " All the nations of the earth
shall be blessed in him," Gen. 18 : 18.
Blessed. Happy, as in ver. 45. Ro-
manists quote this text in support of
their worship of Mary, but without
reason. Nothing is here said or im-
plied of worship. There is no allusion
to the title " Blessed Virgin" given her
by Romanists. There is no more rea-
son to worship her than to worship
Abraham.

49. For, or Because, introduces

r>. c. G.

LUKE T.

60 And "his mercy w on tliem that fear him from gene-

ration to generation.

*Ge. 17.7; Ex.20.
6; Ps. 103. 17, 18.

•Ex. 15. G; Ps. 98.

1 ; Is. 51. 9.
PDan.4. 37; 1 Pet.

5. 5.

61 "lie hath sliowed strength with his arm ;
PHe hath scattered the proud in the imagination of

their hearts.

62 *>He hath put down the mighty from /Aa> seats, and 'J^Jl ^^ jj ; ^s,

exalted them of h)w degree.

63 'He hath filled the hungry with good things;

107. 40, 41.

»1 Sam. 2. 5; P.s.
107. 9; John 6,35.

another reason for her exultation in
vers. 46, 47. He that is inig^lity,

the mighty One, Isa. 1 : 24 ; 30 : 29.
Hath done, etc. Rather, Did great or
wonderful thitigs for me. The word
translated great includes here the addi-
tional idea of wonderful, Acts 2 : 11 ;
Ps. 71 : 19. "With awe Mary speaks of
the mighty God whose presence and
sovereign power had been manifested
to her, and who had wrought a miracle
equal to that of the first creation.
Aud holy is his name. She loses
sight of herself and bursts forth into
a general ascription of praise. God
is her only object of worship. Name
represents God's being, as he has re-
vealed himself to men — holy in his
nature, in his perfections, in his de-
signs, manifestations, and works, and
especially in that great and wonderful
work by which she would become the
mother of the Messiah.

50. Coni>ected with his holiness is
his mercy, his kindness, pity, com-
passion to the needy. The proper
order of the words is, And his mercy is
from generation to generation — that is,
for all time. On them. Rather, to
them that fear him, the godly, the
righteous. Mary rejoices not only in
God's mercy to herself, but to others
of all nations and all time. Notice the
causes of Mary's rejoicing in this and
in the last verse — God's great and
wonderful work, his holiness, and his
mercy, all connected with the coming
aud blessing of the Messiah.

51. In this and the following verses
Mary further recognizes God's sovereign
power and grace. He hath showed
strength. This should not be trans-
lated, " He is wont to show strength,"
but, He wrought strength, or might,
mighty deeds. Mary not only glances
at the wondex's which God had wrought
of old, but prophetically catches a view
of the triumphs of Christ's kingdom,

and in the spirit of prophecy celebrates
them as already accomplished. This
best explains the use of the indefinite
past tense in this and the three follow-
ing verses. Compare Isa. 59 : 16. He
hath scattered. He scattered, lie
discomfits the haughty, defeating their
plans and bringing to naught the
devices of their hearts. Thus he did to
Pharaoh, Sennacherib, Haman, Julian,
and thousands since their day. Im-
agination, thoughts, devices. Com-
pare Isa. 44 : 25.

52. He hath put down, etc.
Rather, He cast down princes from,
thrones. Thus it was with Nebuchad-
nezzar and Belshazzar, Dan. 4 : 25 ; 5 :
30 ; the Herod dynasty ; the Roman
power. In prophetic vision she sees all
anti-Messianic powers overthrown, and
with such certainty that she speaks of
it as already accomplished.

And exalted them, etc., those of
obscure and humble condition. The
social position of two classes seems to be
specially referred to in this verse ; but
we must not entirely discard the implied
idea of haughtiness in the one and
humility in the other. Judgment and
mercy go together. He that casts down
the great and haughty raises up the
obscure and humble. The cases of Saul
and David were good illustrations in
the past, 2 Sam. 7:8; Ps. 78 : 70. In
the coming of the Messiah Israel's op-
pressors are to be humbled, and evil
throughout the earth is to be ultimately
overthrown, Ezek. 21 : 27 ; Dan. 2 : 44.

53. The same general idea as in the
preceding verse, but different imagery.
The hungry . . . the rich. Outward
condition here implies the character
often connected with it. Compare 1
Cor. 1 : 26-28; Luke 6 : 21 ; 16 : 24;
Rev. 3 : 17. The first clause of this
verse is similar to Ps. 107 : 9. God in
the exercise of his sovereign power and
grace is uo respecter of persons. The

LUKE I.

B. C. 6.

And 'the rich he hath sent empty away. 'ch. 6.24;i8.ii-i4

54 He hath holpen his servant Israel, 4n remembrance *^;,^^- ]~^'\;,.-^^l

of his mercy,

55 " (As he spake to our fathers,) to Abraham, and to

his seed for ever.

56 And Mary abode with her about three months, and

returned to her own house.

31.3,20; Mic. 7.
20.
»Ge. 12. 3; Ps. 105.
6-10; 132. 11-17;
Eo. 11. 28; Gal.
3.16.

Birth of John the Baptist; and his father's prophetic hymn.

57 NOW Elisabeth's full time came that she should

58 be delivered ; and she brought forth a son. And her
neighbors and her cousins heard how the Lord had
showed great mercy upon her; and *they rejoiced
with her.

59 And it came to pass, that 'on the eighth day they 'Ge. ^17. 12; Le.
came to circumcise the child ; and they called him

*ver. 14.

12.3.

phrase, sent empty away, denotes
peremptory dismissal, empty-handed.
The parable of the Pharisee and publi-
can affords a good illustration, ch. 18 :
9-14.

54. Hath holpen. Rather, He
helped. Mary as a prophetess sees the
Messiah already come and the promise
fulfilled. His servant Israel, Israel,
his servant or child, representing spirit-
ual Israel, whether Jews or Gentiles,
Gal. 3 : 7. Israel Avas in a low condi-
tion, both temporally and spiritually.
In remembrance, etc. Literally, To
remember mercy ; that he might remem-
ber mercy, which he had promised, to
Abraham and his seed for ever. This
presents the reason of these great de-
liverances and blessings which Mary
had been celebrating, namely, God's
gracious designs of mercy, which he
had promised to the fathers.

55. As he spake to our fathers.
A parenthetical clause, referring to the
patriarchs and to David, from whom
the Messiah was to descend, Matt. 1 :
1; Gen. 22 : 16-18; Ps. 110 : 1. Com-
pare verses 70-73. To Abraham and
his seed for ever — that is, to all gen-
erations. Compare the similar lans^uage
in Ps. 98 : 3 and Mic. 7 : 20. The bless-
ings were designed for Abraham and his
spiritual descendants for ever. Some
would join for ever with to remember
mercy, making prominent the faithful-
ness, the unchanging and everlasting
mercy, of God. But it is more natural
to join it with seed, as above, intimating
that the blessing of the Messiah was to

be extended to the whole world and
through all time. The faithfulness of
God is, of course, distinctly implied.

56. Returned to her own house.
At Nazareth, ver. 26 ; ch. 2 : 39. Soon
after this the events related in Matt. 1 :
18-24 probably occurred. Luke now
leaves Mary until her journey with
Joseph to Bethlehem, ch. 2:1.

57-80. Birth of John the Baptist.
The Prophetic Song oe Zachariah.
John's private history before his min-
istry.

57. The birth of John occurred soon
after Mary's departure, probably in the
spring of A. D. 5. Compare chrono-
logical note on ver. 5. The ancient
church at Alexandria celebrated John's
birthdav on April 23d.

58. Cousins. Relatives, kindred, as
in ver. 36, on which see note. Had
showed great mercy upon her.
Very expressive in the original, liter-
ally. Had magnified his mercy toward
her. Rejoiced with her, at her good
fortune and on the happy occasion.
Thus early began to be fulfilled the
prediction of the angel, ver. 14. Cora-
pare the joy at the birth of Obed, Ruth
4 : 14-17.

59. The eighth day, from his birth,
that being the day, according to the
patriarchal and Mosaic law, for circum-
cision. Gen. 17 : 12 ; Lev. 12 : 3. If it
came on the Sabbath, the rite was not
postponed, John 7 : 22, 23. They
came. Relatives and friends. Ac-
cording to the Jewish traditional law,
ten persons were required to be present

B. C. 6.

LUKE I.

60 Zacharias, after the name of his father. And his
mother answered and said, *Xot so ; but he shall be • ver. 13.

61 called John. And they said unto her, There is none

62 of thy kindred that is called by this name. And
they made signs to his father, how he would have him

63 called. And he asked for a writing-table, and wrote,
saying, 'His name is John. And they marvelled all. '^er. 13.

as witnesses of circumcision. To cir-
comcise. Circumcision was enjoined
upon Abraham as a token or covenant
siu'n, and was to be performed upon all
his male descendants and upon every
male that was admitted within the pale
of the nation, Gen. 17 : 9-14. It was an
essential condition of Jewish nation-
ality. Paul speaks of it also as " a seal
of the righteousness of the faith which
he (Abraham) had while in uncircum-
cision," Rom. 4 : 11. It was thus an
attestation of Abraham's justification
by faith. It was typical, not of baptism,
but of resreneration. " Circumcision is
of the heart," Rom. 2 : 29. " They that
are of faith, the same are the children
of Abraham," Gal. 3:7. " We are the
circumcision which worship God in the
spirit and rejoice in Christ Jesus," Phil.
3: 3.

And they called him. Literally,
And they were calling him. They were
on the point of naming him, and really
had designated Zachariah as his name.
It was customary to formally give the
child his name at circumcision, because
Abram's name was changed at the in-
stitution of the rite (Gen. 17 : 5, 15),
and the circumcision and naming of
Isaac are mentioned together. It was
not usual to call a child after the
name of his father without a par-
ticular reason for it. Xames common
in the family were, however, generally
preferred, ver. 61. Why therelatives
should call the child Zachariah can
only be surmised. The following
reasons suggest themselves: 1. The
meaning of the name, whom Jehovah
remembers (ver. 5 1, was appropriate for
one so signally born. 2. The name may
have seemed fitting to a child of their
old age, and only child. 3. The name
was famous in Israel for a prophet and
priest. They wished to continue it in
the family, '4. The sad condition of
Zachariah, deaf and dumb, appealed to
their sympathies, and they would show

their love and respect for him by
naminsr his son after him.

6U. Not so, Xay. A positive nega-
tive. Elisabeth had doubtless been
informed by Zachariah what his name
should be, ver. 13. Although it is
possible, yet we need not suppose that
she had received it by a direct revela-
tion from God. John. See on ver. 13.

61. The custom of naming children
after some connection of the family is
urged as a valid objection against the
name John. It was fitting, however,
that the harbinger of the new dispensa-
jtion should have a name not found
jamong his natural connections. So
>Jesus is not found among our Lord's
iancestors.

•. 62. In surprise they appeal to Zach-
ariah. This does not prove that he had
never informed his wife what thie name
of the child should be, but it merely
shows that the increduhty of their
friends could be overcome only by the
positive confirmation of Zachariah him-
self. They made si?ns, with the
head or hands, or both. This shows
that Z*achariah was deaf as well as
dumb. How he would have, etc.
Hoic he rn<iy perhaps wish him called.
They assume that he had a wish in the
ease. It is fair to suppose that Elisa-
beth had stated the fact. The original
also implies that the question was so
put as to demand a definite reply ; more
literally, They made signs as to this,
namely, What he, etc.

63. He asked, by signs. A writ-
ins:-table, a irriting tablet, which was
probably made of light board, covered
with wax. The instrument of writing
was called a style, often of iron (Jer.
17 : 1), sharp at one end for writing,
and broad and smooth at the other for
eSacing the letters when necessary,
and smoothing the wax. He wrote,
saying. A Hebrew manner of saying:,
He wrote these words. His name is
John, he is already named. Mar-

LUKE I.

B. C. 6.

64
65

''And his moutli was opened immediately, and his

tongue loosed, and he spake, and praised God. And

fear came on all that dwelt round about them : and

all these sayings were noised abroad throughout all

^the hill country of Juda}a. And all they that heard

them '^laid thc7n up in their hearts, saying,^ What

manner of child shall this be! And ^the hand of

the Lord Avas witli him.

And his father Zach arias 'was filled with the Holy

Spirit, and prophesied, saying,

e Blessed be the Lord God of Israel,

i>ver. 20; Ps. 51.
16;Eze.29. 21.

0 ver. 89.
«ch. 2. 19,51.

•Ge. 39. 2; Ps. 89.
21; Ac. 11. 21.

'Joel 2. 28.
6 1 Ki. 1. 48;

41. 13; 72.

106. 48.

Ps.

18;

veiled, not so much at the new name
introduced into the family as at the
agreement of Zachariah with Elisabeth.
This gives adilitional evidence that
Zachariah was deaf, for there would not
have been such cause of astonishment
if he had heard their previous conver-
sation.

64. His mouth was opened im-
mediately. What the angel had
promised was now fully accomplished,
vers. 13, 20. Zachariah's unbelief in
regard to the child had included in its
reference what the augel had foretold
of him. The naming of the child was
an evidence of Zachariah's restored
faith. In apprehending the full mean-
ing of the name John, 07ie whom God
has graciously given, he accepted in full
confidence all that had been foretold.
And now the first use of his recovered
speech was not in complaint, nor in
conversation with his wife or friends,
but in praising — rather blessing — God.
See on ver. 68. He blessed God, not
merely for himself, but for the child,
and for what God was about to do for
his people by the Messiah and his fore-
runner. This is evident from the whole
history and from the fifteen verses that
follow.

65. Fear, religious awe on account
of the evident display of divine power.
" Fear has always been the first effect
produced on man by the consciousness
that heavenly beings are entering into
nearer and unusual intercourse with
him." — Van Oosterzee. See ver. 12 ;
ch. 2:9; 5 : 26 ; 7 : 16 ; 8 : 37, etc.

All that dwelt, all in the imme-
diate neighborhood of the city of John's
birth, ver. 39. All these sayings
w^ere noised abroad. Kather, All
these things ircre talked of everywhere,
told abroad. The circumstances regard-

ing John's birth became the great topic
of conversation in all the hill-country
of Judea, but seem not to have reached
Jerusalem.

Qiq. Laid them up, remembered
them and carefully thought upon them
as full of meaning. What manner
of child, etc. Wh<it, then, in view of
these wondrous events, will this child
be? The hand of the Lord, etc.,
the guidance, protection, and blessing
of God, including the gracious influ-
ences of the Spirit. Luke here gives a
glimpse of John's early history, iuti- 1
mating both the continued fulfilment
of the angel's woi-ds (ver. 15), and also
the realization of the expectations
awakened among the people at his
birth. He showed an unusual maturity
and spirituality of character.

67. Filled with the Holy Spirit, Zach-
ariah, in a strain of sacred rapture,
prophesied. He spake as the proph-
ets did of old, 1 Pet. 1 : 21. A prophet
is one who is used by God as a medium
of communicating his will, even though
he mav not predict any future events,
Gen. 20 : 7 ; John 4 : 19. God has
generally chosen holy men as propliets
(ver. 70), yet sometimes he has inspired
even wicked men. Num. 23 : 5 ; 24 : 17.
The spirit of prophecy had ceased with
Malachi, but now, after nearly four hun-
dred years, it is again given.

68. The song of Zachariah is a hymn
of thanksgiving and a prediction of
John's relation to Christ. It is Messi-
anic in its character. Christ is its
theme, and it is John's glory to be his
forerunner, ver. 76. Its structure is in
the form of Hebrew poetry, and abounds
in Hebrew idioms. Zachariah probably
committed it to writing, and copies of
it were very likely preserved in his
family and among his friends. Luke

B. C. 6.

LUKE I.

For "he hath visited and redeemed his people;
'And hath raised up an horn of salvation for us in

the house of his servant David,
(^ As ho spake by the mouth of his holy prophets,
Which have been since the world began,)

fcch. 7. 16; Ex. 4.

31; I's. 111.9.
• 1 Sam. 2. 1 ; Ps,

18. 2; 132. 17;

Eze. 29. 21.
k2Siuii. 23. 2; Jer.

23. 5, G ; Dau. 9.

24; Ac. 3.21-24; 2 Pet. 1.21.

mar have had one of these. See on
vor. 2. The song consists of two parts :
1. Blessing God for the true spiritual
salvation in fulfilment of his promises,
vers. 68-75. 2. Presenting John as the
proi)het and herald of the Messiah, the
preparer of his way, vers. 76-79.

Blessed. It seems natural to con-
nect this immediately with ver. 64, and
to suppose that when he first used his
restored speech in blessing God he
uttered this song under the inspiration
and guidance of the Spirit. To bless
God "is not only to acknowledge and
proclaim his infinite and eternal bless-
edness, but to render to him ascriptions
of praise and thanksgiving. He blesses
Jehovah, God of Israel, rather the
God of Israel, being explanatory. See
on ver. 16. The language here used
was a form of blessing of long standing,
Ps. 41 : 13 ; 72 : IS ; 106 : 4S. Hath
visited and redeemed. Literally, ^e
vhited and ^cronght redemption for his
people. In the spirit of prophecy
Zachariah beholds an accomplished
salvation through the Messiah, whose
forerunner was now born ; and so cer-
tain and so present before him is this
salvation that he celebrates it as if
already completed. The redemption
here spoken of was the design of this
visitation, and refers specially to the
spiritual deliverance eftected by Christ.
The great idea in redemption under
Jewish law was the payment of a price,
or ransom. Thus a man was redeem-
ed from death (Ex. 21 : 30) or from
slavery, Lev. 25 : 51. Thus, Christ
"gave' his life a ransom for manv,"
Matt. 20 : 28. See Gal. 3 : 13 ; 1 Pet.
1 : 18, 19. It is probable that Zacha-
riah, like the Jews of his day, expected
also a temporal deliverer, but we must
conclude that, being filled with the
Holy Spirit, he saw the Messiah as a
spiritual Redeemer. Doubtless, how-
ever, he fell short of discerning the
full meaning of his own prophetic
words, like the old prophets in some
3ase3, 1 Pet. 1 : 10, 11. The time had

not yet come for these full revelations
to the human heart.

69. Aud hath raised up an horn.

Literally, And raised tip, etc. As in
the preceding verse, Zachariah foresees
the comj)letion of the work now besrun
in the birth of the Messiah's forerunner.
The horn is a formidable weapon of
beasts that are otherwi.se weak and de-
fenceless, and is therefore a symbol of
strength and defence. Ps. 132:17;
Jer. 48 : 25 ; Mic. 4 : 13. It has no ref-
erence to "horns of the altar," which
served as an alylum merely, 1 Kings
1 : 50; 2 : 28. A horn of salvation
is a strong defender, a mighty deliverer,
and here means a mighty Saviour, Acts
5 : 31. Compare the similar laniruage
of David, 2 Sam. 22 : 3. As the follow-
ing verses show, he was to be mighty in
saving his people and punishing his
enemies. Zachariah also points to the
house, the family, of David, from
whence this mighty Deliverer should
come, Ps. 132 : 17 ;' Matt. 1:1; Acts
15 : 16. This shows that he was speak-
ing of the Messiah, for John was not of
David's line.

70. As he spake, etc. This verse is
parenthetical. Notice that Mary ends
her song (ver. 55), while Zachariah al-
most begins his, by alluding to the bur-
den of ancient prophecy. While it is
not strictly true to say, with Bengel,
that Zachariah begins where Mary left
ofl", yet his song goes beyond hers in the
revelation of truth. Notice also that
God spoke through his holy prophets :
" Men spake as thev were moved bvthe
Holy Spirit," 2 Pet. 1 : 21. See on ver.
67. The burden of prophecy had been
the future Messiah. " The testimony
of Jesus is the spirit of prophecy," Eev.
19 : 10. Which have been since
the world hegan. It is better to
translate simply. Of old. The refer-
ence is generally to the ancient proph-
ets, and most naturally to all who ut-
tered predictions regarding Christ. The
first promise of a Redeemer was made
by God himself in the garden. Gen. 3 :

LUKE I.

B. C. 6.

71 'That we should be saved from our enemies, and from

the hand of all that hate us ;

72 ™To perform the mercy promised to our fathers,
And to remember his holy covenant ;

73 "The oath which he sware to our father Abraham,

74 That he would grant unto us,

That we being delivered out of the hand of our ene-
mies
Might "serve him without fear,

75 I* In holiness and righteousness before him, all the

days of our life.

iDeu. 33.29; Is. 14.
1-3 ; Jer. 23. 6.

«Le, 26. 42; Pa.

105.8,9; lOG. 45-,

Eze. 16. 60.
"Ge. 22. 16, 17;

neb. 6. 13, 17.

oZeph. 3. 16;Ro. 6.

18, 22; Hcb. 9. 14.
Pjor. 32. 39, 40;

Eph. 4. 24; Tit.

2. 11-14; 1 Pet.

1. 15 ; 2 Pet. 1. 4.

15. This, as Owen remarks, was "the
fountain-head of the stream of proph-
ecy, which flowed down the ages In an
ever widening and deepening channel."

71. That Ave should be saved,
etc. Literally, Salvation from our ene-
mies. The thought in ver. 69 is now
taken up after the parenthesis. Salva-
tion is explanatory of and the result of
" the horn of salvation " being raised
up. This was a spiritual deliverance
from spiritual enemies, since serving
God " in holiness and righteousness all
our days" (ver. 75) was to be the result
of this salvation. Zachariah doubtless
connected this with deliverance from
the political oppression of Herod and
the Romans, expecting national exalta-
tion with the highest religious prosper-
ity, like that in the days of David and
Solomon. Yet notwithstanding his Jew-
ish notions and the lower views of his
times, it seems to us that he must, under
the influence of the Holy Spirit, have
been chiefly viewing a salvation from
the galling bondage of individual and
national sins.

72. The salvation mentioned in the
preceding verse is further unfolded, and
the purpose of God in raising up this
mighty Saviour. To perform the
mercy, etc. Rather, To exercise or
show mercy to our fathers. The word
promised in our common version is
unnecessary. The blessed effects of this
salvation extended to the fathers and
all the righteous of the past. Their
salvation was all of grace, John 8 : 56 ;
Rom. 3 : 25 ; Heb. 9 : 15. To remem-
ber his holy covenant, his promises
and agreement respecting the Messiah
and his salvation. He remembered
these for the sake of performing them.
It was a holy covenant because origi-
nated in holiness and productive of

holiness in the saved, and especially
because it was in itself holy, freed from
all injustice and unrighteousness and
from every imperfection, Rom. 3 : 26.

73. The oath, dependent on " to
remember" and explanatory of "cov-
enant." God remembers his oath for
the purpose of performing it or grant-
ing its fulfilment. The oath which he
swore to Abraham is found in Gen.
22 : 16, 18. Its highest reference was to
Christ (Gal. 3 : 16), and all of it is ful-
filled in Christ, Heb. 6 : 13-20.

74. That he would grant unto
us. Literally, To grant to us — that is,
in exercising mercy, remembering his
holy covenant, and performing his oath
to grant to us such a deliverance that
we, without fear, may serve him in ho-
liness, etc. The order of the words in
the original is worthy of notice : To
grant to ws, that without fear, being de-
livered from the hands of our enemies^
tve should serve him in holiness, etc. It
was of the greatest importance in the
mind of Zachariah that they should
serve God without fear, and hence he
makes it prominent. Doubtless some
reference is made to the fear of political
enemies, since they had often interfered
Avith God's service. " How many times
had the Macedonians, and especially
Antiochus Epiphanes and the Romans,
hindered the Jews in the exei'cise of
their worship !" — De Wette. It is a
great blessing to be permitted, as in our
own country, to serve God according to
the dictates of our own conscience. But
Zachariah, filled with the Spirit, looked
beyond mere temporal deliverances • he
saw a salvation from spiritual foes, an
entering into a state, not of " bondage
again to fear," but of spiritual Sonship
(Rom. 8 : 15) and of spiritual liberty
(Gal. 5:1), in which there would be

B. C. 6.

LUKE I.

76 And thou, child, shalt be called the prophet of the

Highest ;
For 1 thou shalt go before the face of the Lord to pre-
pare his ways,

77 'To give knowledge of salvation unto his people 'by

the remission of their sins ;

q Is. 40. 3 ; Mai. 3.

1; 4. 5; Mt. 11.

10.
»ch. 3. 3; John 1.

1.5-17.
»Mk. 1. 4; Ac. 2.

38; 3. 19; 10.43;

Eph. 1. 7.

the privilege of serving: Goil with a love
that casts out fear, 1 John 4 : 18.

75. In holiness and righteous-
ness. These words show the quality
and extent of the service, holiness re-
ferring more especially to man's rela-
tions and duties to God, and righfeous-
7jft?5 to his relations and duties to his
fellow-men. They comprehend all duty.
The two words, however, overlap each
other in their meaning, and are used to
give fulness of expression. They are
used in Eph. 4 : 24, just as here, of the
new man created after God. The lan-
guage shows that Zachariah spoke of
the Messiah as a spiritual Saviour, and
that the deliverance in the preceding
verse was from sin. Before him,
before God, which can be attained only
by grace. Compare the phrase " right-
eous before God" in ver. 6. All the
days of our life. According to the
oldest manuscripts, All our days. In
this service they should continue to
the end of life, " kept by the power
of God through faith unto salvation,"
1 Pet. 1:5. It is God's power and faith-
fulness, not ours, that secure our per-
severance.

76. Here commences the second part
of Zachariah's song. After giving vent
to his gratitude for the coming and
olessing of the Messiah he now first
mentions his son, whom he addresses in
language of great beauty, yet he speaks
of him only as the prophet and forerun-
ner of him whose glorious mission and
salvation he was celebrating. And

j thou. According to the most ancient
I manuscripts, A?id thou also. Thou also
' art to have a high and important office
I and work. Shalt be called. The
I meaning, as in ver. 32, is not only
shalt be, but shalt be recognized as, the
Prophet of the Highest, the mes-
senger of God, Mai. ch. 3. That he
was so recognized, see ch. 20 : 6. John
was a prophet not only as a preacher
of truth, but also as the foreteller of
Christ's coming and of the vengeance
that should befall the Jewish nation for

their impenitence and unbelief. Notice
the pre-eminence of Jesus, who is styled
" Son of the Highest" in ver. 32 ; John
1 : 8. The reason is given why he should
be thus called. For thou shalt go be-
fore the face, etc. Like one going
before an Oriental monarch, so John
should immediately precede and pre-
pare the way for the Son of the High-
est. Christ first, John secondary. There
seems to be a reference to the prophecy
in Isa. 40 : 3 and Mai. 3 : 1. The divine
nature of the Messiah is brought to
view by the application of the name
Lord to him — a word used in translat-
ing Jehovah in the Old Testament. To
prepare his way, by awakening a
sense of sin and leading the people to
long, not for a temporal prince, but for
a spiritual Saviour.

77. To give knowledge of sal-
vation. This expresses the object of
John's going before the Lord to pre-
pare his ways, and may be translated,
III order to give knowledge, etc. John
awakened in the people a perception of
their need of a spiritual emancipation
and of the necessity of repentance and
reformation of life, and pointed to Jesus
as the Lamb of God that takes away
the sin of the world, ch. 3:3; John 1 :
29. He thus taught and heralded the
salvation which Christ was to bring,
and put the people in preparation for it.
There should be no comma after peo-
ple. By the remission. Rather,
In the remission, forgiveness, of sins.
This is to be taken with what precedes,
especially with knowledge. John was
to give a knowledge of a salvation con-
sisting in a forgiveness of sins. This
was a grand excellence of the gospel
(Eph. 1:7; Col. 1 : 14), and was beyond
the reach of the old dispensation, Heb.
10 : 1-4, 11-18 ; Rom. 3 : 25, 26. Before
Christ came there seems to have been
no clear understanding of the method
by which God could grant the full for-
giveness of sins, and hence the know-
ledge of this was the great need of the
Jews and of the world.

LUKE I.

B. C. 6.

78 * Through the tender mercy of our God,

Whereby the "dayspring from on high hath visited us,

79 'To give light to them that sit in darkness and in the

shadow of death,
To guide our feet into the way of peace.

80 And ythe child grew, and waxed strong in spirit,
and 'was in the deserts till the day of *his showing
unto Israel.

* Is. 63. 7 ; Ep. 2. 4,

5.
» Is. 9. 2 ; Mai. 4. 2.
«ch. 2. 32; la. 49.

6, 9; Mt. 4. 16;

John 1. 9; 8.12;

Ac. 26. 18; Eph.

5. 8.
Tch. 2. 40.
«Mt. 3.1; 11. 7.
•John 1. 31.

78. Through the tender mercy.

Eather, mercies. The original is of
strong import, meaning tender or yearn-
ing compassion, which is exercised to-
ward the miserable. The knowledge
and the remission of sins, as well as
the salvation, are through God's tender
mercies. All are of grace. Whereby —
that is, by the mercy of our God and
as its result. Dayspring. Literally,
The rising, as of the sun, the daicn of
a heavenly day. There is a reference
to prophetic terms : " But unto you that
fear my name shall the Sun of right-
eousness arise with healing in his
wings," Mai. 4 . 2. Compare Isa. 9 :
2 ; 49 : 6 ; 60 : 1-3. Both from this
verse and the next it is evident that
the reference is to the Messiah. From
on high, from heaven or from God.
Compare ch. 24 : 49 ; Eph. 4 : 8. Com-
ing, not like the heavenly bodies, from
beneath the horizon, but as it were from
the very zenith. The reference, how-
ever, is rather to the place whence than
to the manner of its coming. Hath
visited us. Literally, Visited its.
With prophetic vision, he sees the
dawn already commenced and the Mes-
siah already coming. Compare ver. 68.

79. The design of Christ's coming is
given. To give light to them, to
enlighten or illumine them that sit in
darkness, of sin and ignorance, and
in the shadow of death, the dark
and terrible death-shade, that dismal
darkness which reigns in the region of
the dead, here the moral darkness of
spiritual death, Matt. 4 : 16. Similar
language is found in Isa. 9 : 1, 2 ; 60 :
1, 2. To guide our feet. The re-
sult of this enlightenment. In the
way. Into the way of peace, that
course of life which is attended with
peace of conscience and leads to eternal
peace. The gospel shows us the only
way of peace with God. Thus Christ's
coming is like the day-dawn that comes

to the benighted traveller in the dark-
ness of the most dismal night, and
enables him to pursue his journey in
paths of peace and safety. How grandly
closes this hymn " with a boundless
prospect into the still partly hidden
future " !

80, Luke now gives us a glimpse of
John's private life, his development of
both body and mind, his preparation
for his peculiar work. The conclusion
is similar to that in ch. 2 : 40 ; compare
ch. 2 : 52. It may mark the end of one
of those documents which Luke used
under the direction of the Spirit, ver. 3.
And the child grew and Avaxed
strong in spirit. His physical
growth and mental and spiritual attain-
ments. Thus was he gradually fitted
for the arduous work of preaching re-
pentance to a wicked nation. And
was in the deserts, in the thinly-
inhabited districts of Southern Pales-
tine. The word desert, or wilderness,
in the New Testament, denotes merely
an unenclosed, untilled, and thinly-in-
habited district. It was applied to
mountainous regions, to districts fitted
only for pasture, and to tracts of country
remote from towns and sparsely settled.
Thus, away from the vices of the city,
amid the wild scenes of nature, and in
the seclusion of wilderness districts,
John lived as a JSTazarite (ver. 15), de-
voted to self-discipline and communion
with God. He was in the wilderness
when called to his work, ch. 3 : 2.
There is no evidence that he came in
contact with the Essenes, who dwelt in
the neighborhood of the Dead Sea.
Till the day of his showing unte
Israel, the time of his public mani-
festation, the entrance upon his publio
ministry at about thirty years of age,
ch. 3:2. His parents probably died
when he was young ; he was not taught
in the Jewish schools ; he did not ap-
pear in the service of the temple at an

B. C. 6.

LUKE I.

age when he could have done so (com-
pare Num. 8 : 24 ; 1 Chron. 23 : 27);
out remained in retirement under the
teachings of the Spirit till called to his
appointed work.

Remarks or Suggestions.

1. Christianity is based on facts.
These facts are handed down, not by
oral tradition, but by inspired written
documents. Thus oral tradition was
deemed insufficient. Christianity is
the onlvreally historical religion, vers.

1, 2; John 3:11; 20 : 30, 31 ; 1 Cor.

15 : 8 ; 2 Tim. 3:16; 1 John 1 : 1-3.

2. There are certain truths which
are believed by all true Christians.
But each should seek to be guided into
all truth, ver. 1 ; John 3:15; 6 : 40, 47 ;

16 : 13 ; 1 John 4 : 1-3.

3. Inspiration did not preclude the
careful use of all available sources of
information. Neither do the blessings
of the Spirit render unnecessary re-
search and all the means at our com-
mand in the study of God's word, vers.

2, 3 ; John 5 : 39 ; Acts 17:11; 1 Tim.
4: 13.

4. If we would lead others into an
assured faith, we must have an assured
faith ourselves. The Scriptures are in-
tended for this purpose, vers. 1, 4;
Prov. 4 : 4, 5 ; Isa. 33 : 6 ; Acts 26 : 26-
29 ; Rom. 10 : 17 ; 2 Tim. 3 : 16, 17.

5. Knowledge and faith mutually
help each other. Faith leads to fuller
knowledge, and true Christian know-
ledge increases and confirms faith, vers.
1, 4 ; Prov. 2 : 4, 5 ; Eph. 4 : 13 ; 2 Tim.
3 : 15; Heb. 11 : 1.

6. Pious parents are among the great-
est blessings, ver. 5 ; 2 Tim. 1:5; 1
Kings 11 : 12, 13.

7. Religion consists not only in faith
but also in practice, and pertains to
both the heart and life, to both public
and private duties, vers. 6, 7 ; Acts
24 : 16 ; 2 Cor. 5 : 21 ; Phil. 2 : 15, 16 ;
James 2 : 14-18.

8. Many blessings are only deferred,
not denied. They are thus the more
prized, and received with greater thank-
fulness, vers. 7 ; Mark 7 : 27-30 ; Heb.

11 : 13, 14.

9. The way of blessing is in the path
of duty, vers. 8, 9 ; Prov. 3:12; John

12 : 26.

10. Through the intercession of
Christ in the heavenly temple our
prayers ascend as the incense of the
morning and evening sacrifice, vers.
8-10; Rom. 8:34; Ileb. 7:24, 25;
Rev. 5 : 8.

11. The ministry of angels. They
may often be present now with God's
worshipping people, vers. 11, 26; 2 : 9-
13; Gal. 3 : 19 ; Heb. 1 : 11.

12. If the righteous Zachariah was
troubled at the sight of an angel bring-
ing glad tidings, how will the wicked
tremble when the Lord of angels comes
to judgment ! Sin is productive of fear,
but perfect love casts out fear, ver. 12 ;
Isa. 6 : 5 ; 2 Thess. 1 : 6-10 ; 1 John 4 :
18 ; Rev. 6 : 16.

13. God fulfils his purposes through
the prayers of his people. Yet he often
delays the answer for their good and his
own glory, ver. 13 ; Ezek. 36 : 37 ; Dan.
9:1-4; Mark 15 : 22-28; Acts 10 : 4;
Eph. 3 : 20.

14. Pious children are a joy both to
parents and to God's people, ver. 14;
Ps. 118 : 15.

15. True greatness is greatness in the
sight of the Lord. It Avill be our high-
est honor if we can have some connec-
tion with Christ's work of saving the
world, ver. 15 ; 1 Sam. 16 : 7 ; Luke 7 :
28; Rom. 12 : 3; 1 Tim. 1 : 12.

16. Very young children may be con-
verted, ver. 15 ; Jer. 1:5; Ps. 8 : 2.

17. Those who would lead others to
Christ should be filled with the Spirit,
vers. 15, 16 ; Eph. 5:18; Rom. 12 : 6-8.

18. A work similar to that of John
must be repeated by every one who
would find Christ. A conviction of
sin must precede a trust in Christ as
our Sin-bearer, vers. 16, 17; Matt.
3:2; Mark 1 : 15 ; Luke 24 : 47 ; Gal.
3 : 24.

19. Was Zachariah's unbelief unrea-
sonable when an angel spake? How
much more unreasonable our unbelief
when the Son of God utters words of
eternal life ! vers. 18, 19 ; John 16 : 9 ; 1
John 5 : 9-11.

20. Beware, lest through unbelief you
may be left for a time to spiritual dumb-
ness in your praises, joys, and hopes,
ver. 20; Num. 20 : 12; Mark 16 : 14;
John 20 : 24, 25 ; Heb. 3:12.

21. If God so chastened one of his
holiest servants on account of a single
act of unbelief, what shall be the pun-

LUKE I.

B. c. a

ishment of those who by an evil heart
and a life of unbelief reject Christ en-
tirely and for ever ! ver. 20 ; John 3 :
36; kom. 1 : 18; 2 Thess. 2 : 12.

22. Under chastisement we should
continue so far as we may be able in
the performance of duty, vers. 21-23 ;
Hab. 3 : 17, 18 ; Heb. 12 : 11-13.

23. Chastisement is not a sign that
God has forsaken his people, but rather
that he would remember them in mercv,
vers. 22-25 ; Euth 1 : 20, 21 ; 4 : 14, 15 ;
Heb. 12 : 9-11.

24. When God greatly blesses us, we
should avoid all ostentation, and with
thankfulness acknowledge and improve
his mercies, vers. 24, 25 ; Ps. 85 : 8 ; Acts
20 : 19 ; 26 : 19, 20.

25. How precious is God's look of
mercy ! ver. 25 ; Ps. 25 : 18 ; 80 ; 14 ;
Luke 22 : 61.

26. Gabriel was the first announcer
of the glad tidings at Jerusalem and at
Nazareth. What an honor should we
esteem it to be to announce a Saviour
to our fellow-men ! vers. 13-17, 26 ; 1
Tim. 1 : 12; 1 Pet. 1 : 12.

27. God in his sovereignty chooses
whom he will for the enjoyment of
peculiar honors and blessings. He
passes by the palaces of kings and the
houses of the worldly wise, and selects
the weak of the world to confound the
mighty, vers. 27, 28; Matt. 11 : 25, 26;
1 Cor. 1 : 27, 28 ; 2 Tim. 2 : 18.

28. The blessings and honors upon
Mary were all of grace, the unmerit-
ed favors of God. She cannot, there-
fore, be an original source of grace to
others, vers. 28, 30, 47 ; John 1:17; Acts
4:12.

29. Faith supports the troubled heart
and leads to thoughtful inquiry, ver.
29 ; Dan. 7 : 15, 16 ; Acts 10 : 4.

30. Those who have found favor with
God need not fear the inhabitants of the
heavenly world, ver. 30 ; Mark 16:6;
Heb. 1 : 14.

31. It was proper that Jesus should
be called the Son of God, both because
God was the immediate author of his
human body and soul, and because in
him were united the divine and human,
so that " the Word " who " was in the
beginning with God," and " was God,"
" was made flesh and dwelt among us,"
vers. 31, 32, 35 ; John 1 : 1, 14 ; 1 Tim.
3:16,

32. Christ is ? King, and his king-

dom has no end. While the kingdoms
of earth are rising and falling, his king-
dom, despite all opposition, advances to
final victory, ver. 33 ; Dan. 2 : 44 ; 7 :
14; Rev. 11 : 15.

33. Christ's kingdom consists of spir-
itual Israel, ver. 33 ; ch. 17 : 21 ; John
18 : 36 ; Rom. 2 : 29 ; 14 : 17 ; Gal. 3 : 9.

34. It is proper to join with faith a
solicitude as to how the will of God
may be done, ver. 34 ; Ps. 25 : 4, 14.

35. Jesus was the second Adam, and
to engraft his new humanity upon the
old and degenerate stock required power
as great as that displayed in the first,
creation, ver. 35 ; 1 Cor. 15 : 45-47.

36. Jesus is the only "holy thing"
born into the world since the fall. As
none other has been so begotten as he,
so no others have been free from that
taint of a corrupt nature common to
our race, ver. 35 ; Ps. 51:5; Rom. 3 :
10-12.

37. God aids our faith by giving us
all needed evidence of his truth, vers.
36, 37 ; ch. 16 : 31.

38. God's omnipotence afibrds a com-
plete answer to modern skepticism re-
garding miracles, ver. 37 ; Matt. 19 : 26 ;
22 : 29.

39. We honor God by believing his
promises and thankfully accepting his
gifts with humble submission, rather
than by pleading our unworthiness, ver.
38; Rom. 4: 20, 21.

40. When we have received God's
blessing, we love to tell it to others.
Especially do those who have recently
found Christ. They should also seek
the advice and encouragement of older
Christians, vers. 39, 40; Ps. QQ> : 16;
Mark 5 : 19.

41. The communion of saints is a
blessed privilege to be sought after and
cultivated, vers. 39, 40; Mai. 3 : 16
Phil. 1 : 3-5.

42. When the Holy Spirit fills the
heart, the tongue is aroused to utterance,
vers. 41, 42, 67 ; Acts 2 : 4, 17, 18 ; 10 :
46.

43. Christ is the great theme of saints
of all ages, vers. 42, 43, 69, 70 ; 1 Pet.
1 : 10, 11 ; Rev. 19 : 10.

44. How great the blessings of prompt
and signal faith ! Not one of God's
promises shall fail, vers. 44, 45 ; Josh.
21 : 45; 23 : 14; 1 Kings 8 : 56; Luke
7:9; John 20 : 29.

45. Praise to God is the natural and

B. C. G.

LUKE I.

spontaneous result of faith. "With our
clearer knowledge of Christ we have

greater reason to praise God than Mary-
ad, ver. 46 ; Phil. 1 : 25; Heb. 13 : 15 ;
2 Cor. 4 : 13.

40. The believer can find his greatest
joy in Christ. Mary's chief joy, above
that of a mother, was in her spiritual
rdationship to her Savioir, ver. 47 ; ch.
8: 21; Heb. 3 : IS; Phil. 3 : 1; 4:4.

47. It is a cause of thanksgiving and
great joy to be made a blessing to
others, ver. 48 ; 1 Tim. 1 : 12.

48. Blessings should make us humble.
Thus will they prove blessings indeed,
ver. 48 ; Gen. 32 : 10 ; Isa. 57 : 15 ; James
4: 6, 10; 1 Pet. 3 : 5, 6.

49. We OA'8 our salvation to God's
holiness as well as to his power and
mercy, vers. 49, 50 ; Ps. 22 : 3-5 ; 89 :
35-37.

50. Believers are the objects of God's
special mercy in all ages, ver. 50 ; 1 Tim.
4: 10.

51. Pride is opposed to God and must
be renounced or punished, ver. 51 ; Dan.
4 : 37 ; 1 Tim. 3:6; James 4 : 6 ; 1 John
2: 16.

52. The exaltation of the wicked will
only make their downfall the greater,
ver. 52; ch. 18 : 14; Prov. 16 : 18.

63. It is not the self-satisfied but the
spiritually hungry that shall be filled,
ver. 53 ; Isa. 41 : 17 ; 57 : 15 ; Matt. 5 :
6; John 4 : 14; Rev. 3 : 17, 18.

54. God's blessings upon his people
are in accordance with his purposes of
mercy, ver. 54; Eph. 1 : 9 ; 3 : 11.

55. God's promises are of certain ful-
filment; so are his threatened judg-
ments, ver. 55 ; 2 Cor. 1 : 20-22 ; 2 Pet.
3:9.

56. We should rejoice in the good
that God bestows upon others, ver. 58 ;
Ps. 107 : 42 ; Prov. 24 : 17 ; Rom. 12 :
15.

57. "The birth of John a sign of
God's faithfulness and truth," ver. 57,
58, 76-79.

58. The only circumcision which is
ever of any spiritual profit is that
of the heart, ver. 59 ; Rom. 2 : 29 ; Col.
2:11. Compare Deut. 10 : 16 ; Jer. 4 :
4 ; 9 : 26.

59. In Christ's kingdom we are not to
consult the customs of the world, but
God's word and will, vers. 59-63 ; John
18 : 36; Gal. 1 : 10; 2 : 11 ; 1 John 2 :
15-17.

60. Believing obedience is the perfec-
tion of faith, ver. 63; Heb. 11 : 33;
James 2 : 22.

61. Blessings are found in the way of
obedience, vers. 63, 64; Acts 5 : 32;
Heb. 5 : 9 ; 1 Pet. 1 : 22.

62. Through faith the heart, the
mouth, and the hands are opened, vers.
63, 64 ; Rom. 10 : 10.

63. The wonderful works of God
should arouse the heart to thoughtful-
ness, anxiety, and reverence, ver. 65 ;
Dan. 5:6; Ps. 71 : 16, 17 ; Acts 5 : 11 ;
11 : 19.

64. Circumstances in infancy and
childhood often indicate the future of
children, ver. 66 ; Ex. 2 : 2, 6 ; 1 Sam.
2 : 26.

65. We are spiritually dumb until the
Spirit opens our mouths, ver. 67 ; Isa.
35: 5, 6; Ezek. 24 : 27 ; 29 : 21.

66. Redemption should ever call forth
the highest praise from God's people,
ver. 68; Ps. 31 : 5; 71 : 23; 130 : 7 ;
Rev. 5 : 9.

67. The Holy Scriptures present a
unity in regard to Christ and all truth,
ver. 70; ch. 24 : 27.

68. Salvation and free forgiveness are
made known onlv in Jesus Christ, vers.
71-73 ; Ps. 130 : 4 ; Acts 5 : 31.

69. God never forgets his promises,
vers. 72, 73 ; 1 Kings 8:56; Isa. 49 : 15.

70. The service of Christ is one of
freedom, and not of bondage, ver. 74;
Rom. 8:15; Heb. 12 : 18-24.

71. Salvation includes perseverance,
and perseverance rests upon God's
gracious purpose and promise, and is
inseparably connected with the earnest
eftbrt of the soul in the way of right-
eousness, ver. 75 ; Rom. 8 : 28 ; Phil.

1 : 6 ; 1 Pet. 1 : 5 ; 1 John 2 : 19.

72. Our relation to Christ fixes our
condition in the spiritual world, ver.
76 ; ch. 2 : 34.

73. There is no salvation without for-
giveness of sins, and no forgiveness
without experimental knowledge of
Christ, ver. 77 ; John 17 : 3 ; Acts 13 :
38 ; Eph. 1 : 7.

74. Jesus is the Sun of righteousness
to the darkened and the manifestation
of divine truth to the guilty, vers. 78,
79 ; Zech. 9 : 12 ; Mai. 4 : 2 ; 1 Cor. 1 :
20, 21 ; 2 Pet. 1 : 19 ; Rev. 22 : 16.

75. True peace is found onlv in Jesus,
ver. 79 ; Isa. 48 : 22 ; Rom. 5:1; Eph.

2 • 14.

LUKE II.

B.C. 5.

The birth of Jesus at Bethlehem.

II. And it came to pass in those days, that there went

out a decree from Caesar Augustus, that ''all the world '"'^g ^- ^
2 should be taxed. ['^And this taxing was first made oac.s. 37

17. 6;

76. Growth in spirit the best and
most important of all growth, ver. 80;
Prov. 3 : 17 ; Rom. 6 : 23 ; 1 Tim. 4 : 8.

77. An inward preparation is needed
for outward activity. Retirement, self-
examination, prayer, and the study of
God's word are indispensable, ver. 80;
ch. 6 : 12, 13 ; Gen. 32 : 24-30; Ps. 1 :
2 ; 63 : 6 ; Col. 4 : 2.

CHAPTER II.

The last chapter closes with a brief
reference to the growth and private life
of John. Luke now returns to a period
a little after John's birth, and relates
the birth of Jesus at Bethlehem with
attending circumstances (vers. 1-20) —
his circumcision (21); his presentation
in the temple, where he is welcomed by
Simeon and the aged Anna with grate-
ful praises and prophetic utterances
(22-38) ; the return of Joseph and Mary
with Jesus to Nazareth, where, under
the favor of God, he spends his child-
hood (39, 40) ; his visit to the temple at
the passover when twelve years of age
(41-50) ; his return to Nazareth, where
in subjection to his parents he spends
the remaining years of his private life
(51, 52).

1-7. The Birth of Jesus at Beth-
lehem. Matt. 1 : 25. Matthew's ac-
count (1 : 18-24) of the angelic appear-
ance to Joseph in a dream comes in
between this and the preceding chapter.
In this paragraph Luke shows how
Jesus came to be born at Bethlehem,
though Mary resided at Nazareth. In
the accomplishment of the divine pur-
poses " the king's heart is in the hand
of the Lord," Prov. 21 : 1.

1. In those days. While the events
related in the preceding chapter were
occurring. Shortly after John's birth,
there went out a decree. An
edict was issued or promulgated. Cae-
sar Augustus. The first Roman
emperor, nephew of Julius Caesar, born
B. C. 63, died A. D. 14, at the age of
seventy-six, after a long and prosperous

reign of forty-four years. The title
Augustus — the venerable, the majestic —
was conferred upon him by the Senate,
and was applied to his successors, Acts
25 : 21, 25. The title Caesar was as-
sumed by him, and also applied to Ro-
man emperors after him. In the New
Testament we find it applied to Tibe-
rius (ch. 3 : 1), to Claudius (Acts 17 : 7),
to Nero, Acts 25 : 8; 26 : 32. All the
world, or all the inhabited earth. The
Roman empire, which at that time em-
braced nearly all the civilized and
known world, and which was very
commonly spoken of as " all the
world." The phrase seems to have
been used sometimes in a restricted
sense, meaning the land of Judea and
adjacent countries. This may be the
sense in Acts 11 : 28. But there is no
necessity here of restricting the mean-
ing.

Should be taxed. Literally,
Should he inscribed, enrolled,, registered.
The names and number of inhabitants,
with their families and estates, should
be registered for the purpose of either
taxation or of recruiting the army.
From Tacitus {Ann. i. 11) we learn
that Augustus prepared a statistical
register of the whole empire, which
took many years to complete. Such a
document in his own handwriting was
read to the Senate after his death, in
which were the revenue and expendi-
ture of the empire and the military
force of the citizens and allies. Herod
the Great was an ally, but dependent on
Augustus. "Augustus did, in fact,
contemplate the introduction of a uni-
form system of taxation throughout the
whole Roman empire." — Olshausex.
The time was most favorable for a gen-
eral census, and most fitting for the
birth of the Prince of peace, when the
whole world was at peace, except some
troubles in Dacia, and the emperor was
in the full enjoyment of his power.

2. And this taxing. Rather, This
registering or census. Was first. The
most natural and obvious rendering is,
Was the first made, etc., from which it

B. C. 5.

LUKE II.

3 when Cyrenius was g:overnor of Syria.) And all

4 went to be taxed, every one into his own city. And

may be inferred that there was another
census under Cyrenius, which was in-
deed the case about ten years later, the
one mentioned in Acts 5 : 37.

When Cyrenius was governor
of Syria, at Antioch. Cyroiius is
the Greek form of the Latin name
Quirinus. His full name was Publius
Sulpitius Quirinus. He died at Home,
A. D. 21. tSyria was then a Roman
province, whose boundaries are some-
what uncertain. Its general boundaries
were the Euphrates on the east, the
Mediterranean on the west, Palestine on
the south, Cilicia and Mount Amanus
on the north. After the banishment of
Archelaus, A. D. 6, Judea was added to
the province of Syria {Joseph. Antiq.,
xviii. 1, 1), the governor of tlie former
being responsible to that of the latter.

According to Josephus [Antiq., xvii.
13, 5 ; xviii. 1, 1), Cyrenius became
governor of Syria, A. D. 6, when he
took a census in Judea, which excited
the opposition related by Luke in Acts
5 : 37. It appears, therefore, that Luke
here refers to a census about ten years
earlier, which was commenced during
the last days of Herod the Great, before
Palestine became a Roman province.
And J. Von Gumpach, in his " Gospel
Narrative Vindicated," shows that sev-
eral statements of ancient authors point
to such an enrolment at this very time.
How, then, could Luke say that this
registering was made when Cyrenius
was governor of Syria? This difficulty
has been solved in various ways, among
which the following are the best : ( 1 )
Cyrenius may have been at the head of
an imperial commission of the census
for Syria, and in this wider sense he
might popularly be styled governor. A
very serious objection to this is the
special and localizing term, " of Syria."
It is doubtful whether the Greek phrase,
" governor of Syria," can bear such a
meaning. If, however, he became gov-
ernor before completing the census, the
objection falls to the ground. (2) By
supposing that Cyrenius was twice gov-
ernor of Syria. The researches of A.
W. Zumpt have rendered it highly
probable that this was the case, and
that his first governorship extended
from about B. C. 4to B C. 1. The ob-

jection to this is that the first governor-
ship of Cyrenius began just after
Herod's death, and thus a little late for
the census here mentioned. To this it
may be replied that Herod commenced
the census, but dying it was completed
by Cyrenius, and that thus it became
known by his name. (3) It seems to
me, however, that the two theories just
mentioned may be combined. Cyrenius
may have been specially commissioned
by the emperor to take charge of the
census of Syria, and while attending to
it became for a time the actual governor.
Herod also may have begun a census
upon the order of Augustus. His king-
dom, though not a Roman province,
was dependent on Rome and practically
amenable to its edicts. Thus we find
this census marked with both Roman
and Jewish characteristics, the former
in the registering of women and chil-
dren, the latter in obliging each one to
be registered in the place whence the
family sprang, rather than that of actual
residence. But Herod dying, the census
was completed while Cyrenius was the
first time governor of Syria, and under
his direction or co-operation. The first
census under Cyrenius was that of a
Roman ally, though dependent; the
second was that of a Roman province,
and hence more humiliating, and prob-
ably with more special reference to the
taxation of property. It is a fact worthy
of notice that Jesus was born just when
the power and authority of Rome began
thus to be acknowledged by every in-
habitant of the land. It was a precur-
sor of departing power. Shiloh, the
Prince of peace, comes, and the sceptre,
with the banishment of Archelaus, de-
parts from Judah, Gen. 49 : 10. See
author's Harmony of the Gospels, note
on ^9.

3. All the people of Palestine. Into
his own city. The city of his ances-
tors. The census was thus taken partly
after the Jewish method. Each Jew
went to the headquarters of his family
to be enrolled, where the ancestral
records were kept. See preceding verse.
Accordingly, Joseph went to Bethlehem
(ver. 4), since he was of the family of
David and Bethlehem was David's
ancestral home. Luke's reason for

LUKE II.

B. C. 5.

* Joseph also went up from Galilee, out of ° the city ""ch. i. 26, 27.
of Nazareth, into Judeea, unto Hhe city of David, •igSarn.20.6;Mic.
which is called Bethlehem; ^because he was of the 'i Ham. le. i, 4;

5 house and lineage of David : to be taxed with Mary
•'his espoused wife, being great with child.

6 And so it was, that, while they were there, the
days were accomplished that she should be delivered.

John 7. 42.
Rch. 1.27; Mt. 1.16.
«'ch.l.27;Mt. 1. 18.

mentioning this census appears to have
been to show how it was that Jesus was
born at Bethlehem. Caesar prompted,
but God's purpose directed, the census.
"To locate an infant's birth, sixty
millions of persons are enrolled."

4. Joseph . . . Galilee . . . Naza-
reth. See on ch. 1 : 26, 27. Went up.
The usual expression in speaking of go-
ing from Galilee to the more elevated re-
gion of Jerusalem and Judea. With this
physical elevation may be associated
the idea of greater political, social, and
spiritual privileges and standing.

Bethlehem signifies "house of
bread" — fitting name where "the
Bread of life" was born — so called
perhaps on account of its fertility. It
was a small town about six miles south
of Jerusalem, and about seventy-six
south of Nazareth. The earliest no-
tice of it is in Gen. 35 : 16-20, when
Jacob was bereaved of his beloved Ra-
chel. It is called the city of David
because it was his birthplace (1 Sam.
16 : 1) and the seat of his ancesti-al
home. It was the scene of the touch-
ing story of Ruth. It lies to the east
of the main road from Jerusalem to
Hebron, and is situated on an eminence.
"The hill has a deep valley on the
north and another on the south. The
west end shelves down gradually into
the valley, but the east end is bolder,
and overlooks a plain of some extent.
The slopes of the ridge are in many
parts covered with terraced gardens
shaded by rows of olives with figs and
vines, the terraces sweeping around the
contour of the hill with great regular-
ity. On the top of the hill lies the vil-
lage in a sort of an irregular triangle."
• — Hackett Smith's Dictionary. Modern
travellers speak of the fertility of the
surrounding region, and estimate the
popidation of the present town at about
three or four thousand.

Because introduces the reason for
their going to Bethlehem. The house
and lineage, family, of David.

House refers more properly to the
household, but family to a division of
the tribe, which might include several
households. The two words give an
emphatic expression to Joseph's con-
nection with and descent from David.
The custom of being enrolled at the
headquarters of the family was one of
the things in that chain of circum-
stances which resulted in the fulfilment
of prophecy at Bethlehem.

5. To be taxed, registered, ver. 1.
With Mary. This may mean either
that Joseph went up to be registered,
accompanied by Mary, or that Mary
went up to be registered as well as
Joseph. The Roman poll-tax under
the emperors was levied upon both
males and females; the former after
the age of fourteen, the latter after the
age of twelve. Doubtless, according to
Roman custom, it was not always neces-
sary for women to be personally present
in order to be enrolled, and Mary had
a good excuse for remaining at home.
Yet at a time when so many were leav-
ing their homes, and the country was
so unsettled, it was natural that Joseph
should keep his wife under his own
protection, especially as she was not in
a condition to be left behind. Mary too
may have been actuated by a strong
love for the city of her ancestors, and
with the belief that the prophecy of
Micah (5 : 2) was about to be fulfilled.
Matt. 2 : 6. Some suppose that Mary
went up to be enrolled as an heir-
ess (Num. 36 : 7), but this is uncer-
tain. Espoused, betrothed. Wife is
omitted in the oldest manuscripts.
The Jews regarded betrothed persons
as husband and wife. Matt. 1 : 19, 20.
The expression here is consistent with
Matt. 1 : 24, but implies that they had
not yet entered upon the full relations
of husband and wife.

6. While they were there, waiting
either for the proper ofiicer to register
them or till their own turn came. It
is probable that they had not waited

B. C. 5.

LUKE 11.

7 And *she brought forth her first-born son, and
wrapped him in swaddling clothes, and laid him in a
manger ; because there was no room for them in the
inn.

«l8. 7. 14; Mt.
25 ; Gal. 4. 4.

lone:, a«5 they were occupying a tempo-
rary lodi^inij-place.

7. Her first-born son. The ques-
tion whether Mary had other children
is in itself a matter of little moment,
except as the Papists have argued and
decreed her perpetual virginity. That
she afterward had other children seems
to me highly probable, ch. 8 : 20; Matt.
13 : 55; Mark 6 : 3. This passage, in-
deed, atfords a presumption that she
had, or at least shows that there was
nothing repugnant in the idea. Swad-
dling clothes, or swathing bands.
Cloths and bands which were wrapped
around infants at their birth. The lan-
guage indicates that Mary did this her-
self

Dr. H. C. Fish when in Bethlehem
said, " I saw again here how habits
cling to places ; for the babe of one of
the women whom I met on the street
was actually swaddled up like a

mummy, as here pictured. The design
is to secure a straight form, besides
being a matter of convenience in trans-
portation (much as our Indians wrap
their ' pappooses ' and lash them to
their backs). The habit is common in
Bethlehem and elsewhere — perhaps less
so, however, than that of confining the
babes just as closely in a kind of
cradle, in which I have often seen them
carried into the fields, to lie there,
unable to move, while the mother is at
her work. Sometimes the swaddling
bands cover feet and head, leaving only
a breathing-place." — Bible Lands Illus-
trated, p. 365.

A manger, or crib, a hollow place
for food, a feeding-trough in a stable,
Isa. 1:3. " The mangers are built of
small stones and mortar, in the shape
of a box, or rather of a kneading-
trough ; and when cleaned up and
whitewashed, as they often are in sum-

ft^~- **ii^<iafy

SWADDLED BABE IN BETHLEHEM.

mer, they do very well to lay little
babes in. Indeed, our own children
have slept in them in our rude sum-
mer retreats on the mountains." — Dr.
Thomson, The Land and the Book,
vol. ii., 98. It is implied that Joseph
and Mary had for their lodging-place a
stable or outhouse where animals were
iioused and fed. The reason is given.
Because there was no room, etc.
So many had come from different parts
of the land to be registered. Besides,
all the room at the inn was probably
secured by those of more property and
worldly influence. Moreover, Joseph

had found it necessary to travel slowly
on Mary's account. Others could easily
pass them. Bengel quaintly remarks,
" Even now there is seldom place for
Christ in inns." Dr. Farrar (Life of
Christ, p. 4) found himself late one
night at the khan (or i7in) Hulda,
where he was compelled to find accom-
modations in the court-yard, amid the
litter, the closeness, the unpleasant
smell of the crowded animals, the un-
welcome intrusion of dogs, and the
necessary society of the lowest hangers-
on. The inn, implying that there
was but one in the small citv of Beth-

LUKE II.

B. C. 5.

Angelic Announcement to the Shepherds.

8 And there were in the same country shepherds
abiding in the field, keeping watch over their flock

lehem, was very unlike a modern hotel.
It was probably but little more than a
large enclosure where the traveller
might sleep, stable his beasts, and de-
posit his goods, furnishing, however, his
own bed and food. Such inns, called
khans, are common in the East. " The
building is commonly of stone, built
round an open square, with sheds or
stalls for cattle, and over these, often,
are chambers for travellers. At these
caravansaries we saw whole caravans
of horses, mules, camels, and men from
different quarters take up their lodgings
for the night." — M. W. JACOBUS, Notes
on Luke. Sometimes there are separate
stalls for cattle in the rear, under a shed
running all along behind the walls.
Some suppose that it was in one of these
rear stables that Joseph and Mary were
compelled to lodge. " Undoubtedly the
true conception of the history is that the
holy family, excluded from the part of
the caravanserai allotted to travellers,
repaired to that part where the animals
were ; and the birth taking place there,
the new-born child was laid in one of
the feeding-troughs within reach." —
Dr. Hackett on " Crib," Smith's Bible
Dictionary, Am. Ed.

But others, regarding the stables as a
part of the inn, suppose the town so
crowded that Josepli and Maiy found
no shelter except in some peasant's
stable, which may have been so rude
and poor that none of the strangers
thought it good enough to occupy. But
this supposition, though possible, is not
necessary. It was perfectly natural,
after finding no lodging-place within
the inn, to have found it in one of the
stables or outhouses. We must also
divest ourselves to a certain extent of
our feelings respecting stables. These
were often arranged under the same
roof with the house, and servants often
lodged in the same with the cattle.
" To this day, both in Bethlehem and
other Syrian cities, kitchen, parlor, and
stable are frequently under the same
roof, and often without a partition be-
tween them. In going from Jerusalem
to Nablous I stopped with a Christian
at Beeroth, near Bethel. His dwelling

was a one-story house. Within was a
raised platform not two feet high, on
which was arranged the furnitnre of
his home ; at the foot of the platform
was a space four feet wide and extend-
ing the whole depth of the building,
which was the stable, and in one corner
stood his ass. And in a neighboring
house a woman was kneading dough on
the platform, and a little girl was holding
an infant, and two feet from them stood
the ass, with his elongated head thrust
into a stone manger excavated in the
solid rock." — Dr. J. P. Newman, From
Dan to Beersheba, pp. 221, 222.

A very early tradition affirms that
Jesus was born in a cave in or near
Bethlehem. Such natural grottoes are
sometimes used as stables in Palestine.
In the year A. D. 327 the mother of
Constantine built the present chapel
over the cave which was then regarded
as the probable birthplace. In a cave
beside it the learned and eloquent
Jerome spent thirty of his declining
years (died A. D. 420) in study, fasting,
and prayer. There is nothing, how-
ever, in Scripture to make it certain
that Jesus was born in a cave, and it
must not be forgotten that ecclesiastical
tradition has always been prone to fix
the site of remarkable events in caves
and grottoes.

8-20. An Angel annottnces the
Birth to certain Shepherds, who
thereupon visit the infant Sa-
viour. The shepherds unite with the
heavenly hosts in celebrating the won-
drous event.

8. In the same country, district^
or neighborhood. Region near Beth-
lehem. There David had tended sheep.
Shepherds. Men of a hardy and
humble calling, but of true piety, as
we may infer from their after conduct,
with spiritual longings for the coming
of the Messiah. The calling and office
of shepherd has been highly honored.
Christ styles himself "the good Shep-
herd " (John 10 : 11) ; and is called "the
great Shepherd of the sheep," Heb.
13 : 20.

Abiding in the field. Remaining
or living in the open fields or open, air.

{

B. C. 5.

LUKE II.

9 by night.

And, lo, the angel of the Lord came upon

They were livinc:, after the custom of
shepherds, under the open sky. This
does not necessarily exchide the idea
of tents in connection with their en-
campment. But in that climate, during
the months usually allotted to the
pasturing of flocks in the open field,
exposure by night, with proper pre-
cautions, was neither dangerous nor
unpleasant. The word in the original
does not decide whether it was a plain
or a hillside. A plain about a mile
east of the town is the traditional scene
of this event ; but being very rich, it
was probably cultivated, and not left to
lie in pasturage. This has been regard-
ed as the site of Migdal Eder, or " tower
of the flock," a watch-tower not far
from Bethlehem, built for the use of
herdsmen in watching and guarding
their flocks, Gen. 35 : 21. The prophet
Micah mentions this name and Bethle-
hem with Messianic expectation, Mic.
4 : 8 ; 5 : 2. Its site, however, is un-
known. The shepherds do not appear
to have been in this tower at this time.
But it was a central place to which
they could resort in times of danger
and on special occasions. They were

Erobably on one of the neighboring
ills, where shepherds and flocks are
seen at the present day. Keeping
watch over their flocks, etc. Liter-
ally, Keeping watches of the night over
their flocks; taking their turns at the
several night-watches. The night was
now divided into four watches, Matt.
14 : 25. The sheep were kept under the
open sky by night as well as by day, it
being thought conducive to the excel-
lence of the wool. The watchers guard-
ed the flocks against robbers and wild
beasts, and prevented any of the sheep
or lambs from straying away. By
night. The natural inference is that
Jesus was born in the night.

Chronological. The exact day
and year of the Saviour's birth cannot
be- ascertained with certainty. Diony-
sius the Small, a Scythian by birth, and
an abbot at Rome in the year A. D.
526, fixed the birth of Christ to the
754th year of Rome. This is the era
from which we commonly reckon. But
it has long been admitted that Dionysius
made an error of at least four years.

For Jesus was born before the death of
Ilerod the Great (Matt. 2:1, 1'.)), which
took place about the 1st of April, in the
year of Rome 750. This is definitelv
fixed by an eclipse of the moon which
is mentioned as occurring a little before
his death. This eclipse, by astronomical
calculation, took place on the night of
the 12th and 13th of March, in the year
of Rome 750, or four years before our
common era. But Jesus was born
somewhat earlier. For the coming and
visit of the wise men, the stratagem of
Herod, the murder of the infants, and
the flight and exile in Egypt must have
occupied several months. Matt. 2 : 16.
This would seem to indicate that the
common era is too late by about five
years.

But greater uncertainty hangs over
the day of Christ's birth. Luke's ac-
count does not favor the 25th of Decem-
ber, which is not the time in Palestine
when shepherds live with their sheep
night and day in the open fields. The
seasons, however, vary greatly in differ-
ent years; and recent statements of
travellers concerning the climate in
Palestine show that in favorable sea-
sons shepherds may be out with their
flocks more or less at certain times
between the middle of December and
the middle of February. While, there-
fore, I could not regard the 8th verse
of this chapter as decisive against the
view that Christ was born in the winter,
yet I think it rather favors the view
that his birth occurred either in the
spring or autumn. But more important
is the fact that the census (vers. 3, 4),
which made it necessary for men and
women to repair to the homestead of
the family, thus occasioning long and
innumerable journeys, would hardly be
carried on in mid-winter. The 25th of
December, moreover, was not celebrated
as Christmas until the fourth century.
" It originated in Rome, and was prob-
ably a Christian transformation or re-
generation of a seri es of kindred heathen
festivals, the Saturnalia, Sigillaria, Ju-
venalia, and Brumalia, which were
celebrated in the month of December
in commemoration of the golden age of
universal freedom and equality, and in
honor of the unconquered sun, and

LUKE II.

B. C. 5.

them, and ''the glory of the Lord shone round about ^^^-i^io; 24.I6;

10 them; 'and they were sore afraid. And the angel ich. i!i2. '
said unto them, Fear not: for, behold, I bring you "'is. 52. 7; 6I. 1.
"good tidings of great joy, "which shall be to all ° ^24^^47^ Ge^Viz ^3**

11 people. "For unto you is born this day in the city - " '- --'--'
of David ^a Saviour, *i which is Christ the Lord.

12 And this shall be a sign unto you; Ye shall find the
babe wrapped in swaddling clothes, lying in a man-

10 ; Dan. 9. 24, 25 ; Mt. 16. 16 ; Ac. 2. 36 ; 10. 36 ; 1 Cor. 15. 47 ; Phil. 2. 11

Is. 49. 6 ; Mt. 28.

19 ; Ro. 15. 9, 12.
ols. 9. 6.
P Mt. 1. 21 ; 2 Tim.

1. 9, 10.
q ch. 1. 43 ; Ge. 49

vhich were great holidays for slaves
and children." — Dr. P. Schaff. But
earlier in the third century there was
no agreement in regai-d to the day, some
putting it on the 20th of May and others
on the 20th of April. Oriental Chris-
tians in the third and fourth centuries
kept the 6th of January as the day of
our Saviour's birth and baptism. It
seems to me more probable, in view of
all the circumstances, that his birth took
place in the autumn. It is, however,
an historical fact that early Christians
did not commemorate the birth of
Christ. Their great day was the resur-
rection day, the Lord's Day. If God
had designed that Christ's birthday
should be celebrated, he would have
revealed it. See author's Harmony of
the Gospels, pp. 242-245, g 9. Also
compare author's Notes on Matthew,
ch. 2.

9. Lo, Behold, introduces something
unexpected and wonderful. The an-
gel, An angel. Who it was is neither
said nor implied. Came upon them,
stood by them, appeared in a visible
form standing above them. The idea is
that of a sudden and unexpected ap-
pearance, ch. 24 : 4 ; Acts 23 : 11. The
glory of the Lord. That surpassing
lustre and brightness which in former
ages had been the token or symbol of
(jfod's presence, Ex. 24 : 16; Num. 14 :
10; Matt. 17 : 5. They were overshad-
owed and surrounded with the divine
eflfulgence. They were sore afraid.
Literally, They feared a great fear, they
were greatly terrified. There was a
glory attending the angel beyond any-
thing that Zachariah or Mary had seen,
ch. 1 : 11, 28. The supernatural and
the holy naturally produce awe in mor-
tal and sinful man, ch. 5 : 8 ; Matt. 17 :
6 ; Ex. 20 : 19 ; 33 : 20 ; Judg. 13 : 22.

10. Fear not. Be not affrighted.
For he was a messenger, not of bad, but

of good tidings. There was no need of
slavish fear now that the Messiah had
come. I bring you good tidings.

The same verb as in ch. 1 : 19, and very
often translated elsewhere " preach the
gospel." An angel is the first to an-
nounce to the world that the Saviour
had actually come. Of great joy,
which shall be a matter and occasion
of great joy. To all people. Kather,
To the whole people — namely, of Israel,
to whom the message was to be first
proclaimed, though not exclusively in-
tended for them. According to the
spirit of this announcement, the shep-
herds afterward make known the mes-
sage to others. While the message is
limited here, the blessings of it are gen-
eral in ver. 14.

11. Unto you. To you and to all
to whom the coming of Christ shall be
an occasion of great joy. The birth of
the Saviour satisfies a felt want in each
individual soul. City of David. Beth-
lehem, David's native city and Christ's
promised birthplace, Mic. 5:2; Matt.
2 : 5, 6. A Saviour. See on ch. 1 :
47. He was called Jesus, which means
Saviour, Matt. 1 : 21. He saves men
from the power and penalty of sin.
Christ, the official name of Jesus,
means anointed, and corresponds with
the Hebrew 3Iessiah. From such pas-
sages as Ps. 2 : 2 ; Dan, 9 : 24, 25, it be-
came common among the Jews to apply
it to the expected deliverer, John 1 : 41 ,
4 : 25. He was the anointed Prophet,
Priest, and King of spiritual Israel, of
the kingdom of God. Lord. The Jews
thought the name Jehovah too sacred
to pronounce, and substituted for it in
their oral reading a term which the
Greek translators of the Old Testament
rendered by this word Lord. When-
ever, therefore, a Jew met this word
Lord in the Greek translation of the
Scriptures, he at once recognized it as

B. C. 5.

LUKE IT.

13 ger. 'And suddenly there was with the anfjel a mul-
titude of the heavenly host praising (Jod, and saying.

14 "Glory to God in the highest, and on earth *peace,
"good will toward men.

♦ch. 1. 79 ; Is. 9. 6, 7 ; Ro. 5. 1 ; 2 Cor. 5. 18-20 ; Eph. 2. 14-18 ; Col. 1. 20.
» John 3. 16 ; Eph. 2. 4, 7 ; 2 Thes. 2. 16 ; 1 John 4 : 9, 10.

'Go. 28. 12; 32. 1,

2; 1 Ki. 22. 19;

Dan. 7. 10; Heb.

1. 14; Rov. 5. 11.
•Is. 44. 28; John

17. 4; Eph. 1.6; 3.

10, 21; Rev. 5. 13.

equivalent to Jehovah. Its application
here, without reserve or explanation,
indicates Christ as Jehovah, Isa. 9 : 6.
In verse 9 Jehovah is spoken of twice
9s Lord. Compare Acts 2 : 36 ; 10 : 36 ;
Eph. 1 : 22 ; Col. 3 : 24 ; Kev. 19 : 16.

We have in this verse three names of
Jesus: /Savwur, indicating his saving
work ; Christ, referring to his divine
appointment and anointing; Lord,
pointing to his supreme dignity as
Sovereign of the univer.se, the Jehovah
of the Old Testament.

12. This shall be a sign. Rather,
The sign. As in the case of Mary (ch.
1 : 36), a sign is promised where none
was asked, God anticipated their ne-
cessity ; they were to be Avitnesses and
proclaimers of the wonderful event;
nis lowly condition was also a trial of
their faith. Ve shall find the babe.
Rather, A babe. There would.be but
one babe so poorly provided for in
Bethlehem. The angel did not tell
them everything, but left something
for faith to supply. They believed,
went, and found, ver. 16. Wrapped
in swaddling clothes, etc., Swath-
ing bands, etc. See on ver. 7. This was
a most fitting token of him who was to
be the Man of sorrows, the Friend of
the poor, and without even a place to
lay his head. His lowly condition was
adapted to dispel any fears which these
humble shepherds might have in ap-
proaching a new-born king, counteract
worldly views of his kingdom, and ex-
cite their sympathy for one so great in
nature and yet so humble in earthly
estate.

13. Suddenly, just as the angel had
finished speaking. There was Avith
the angel. This heavenly host, or
celestial army, having been caused to
fly swiftly, were at once with him, by
his side and about him. This is a more
natural interpretation than to suppose
that they had been present, but till now
unseen by mortal eyes. A host of angels
is represented in the Old Testament as
forming the body-guard of Deity, 1

Kings 2 : 29 ; Ps. 103 : 21 ; Dan. 7 : 10.
The glory of the Lord (ver. 9) was the
first token to the shepherds of the di-
vine presence; now, the angelic host.
This was an array, not for war, but for
praise and peace. Praising God. At
the incarnation of his Son. Compare
Ileb. 1 : 6. Angels shouted for joy at
creation (Job 38 : 7), ministered at the
giving of the law (Deut. 33 : 2 ; Acts 7 :
53 ; Gal. 3 : 19), and now, with more
reason than ever, exult at the advent
of the Saviour. They transfer " the
employments of their higher existence
to this poor earth, which so rarely ech-
oes with the pure praise of God." —
Olshausen.

14. This verse is to be regarded not
only as a doxology, an expression of
praise and honor to God, out also as
a proclamation and confirmation of
glorious tiding to the shepherds, and
through them to men. Glory to God.
Praise, honor be to God, which is his
due. Words of joyful acclamation, of
gratitude, admiration, and hearty good
will. The angels celebrate the incar-
nation of the Messiah as an accom-
plished fact; and with Alford we may
very properly include the two senses of
the expression. There is and let there be
glory. The one sense really implies the
other. In the highest. In the high-
est heavens, in the immediate presence
of God, where praise ascends in mOst
exalted strains. That which the shep-
herds heard was but a small part of
the great volume of ascending praise.
There were no creatures so exalted that
the birth of Christ did not afford them
a subject of joy. That God the Sou
should take the nature of our fallen
race, redeem it, and glorify it, was a
new revelation of God's mercy and a
wonder to the heavenly hosts, 1 Pet. 1 :
12 ; 1 Tim. 3 : 16. Fallen angels had
been left to their doom, Jude 6, but the
race which they would have destroyed
is made the subject of a glorious salva-
tion. Earth is to be redeemed and
heaven is to have an accession of an

LUKE II.

B. C. 5.

15 And it came to pass, as the angels were gone away
from them into heaven, the shepherds said one to
another, Let us now go even unto Bethlehem, and see
this thing which is come to pass, which the Lord hath

16 made known unto us. And they came with haste,
and found Mary, and Joseph, and the babe lying in

17 a manger. And when they had seen it, they made

innumerable multitude of the highest
created intelligences.

Peace on earth. Peace of con-
science, peace of the soul with God, and
a spirit of peace toward man. The
prevalence and practice of the gospel
will bring peace to our world. Good
Avill. Good will on God's part, the
favor and benevolence of God toward
men, or more exactly, among men.
God's favor in the gift and blessings of
a Saviour is thus brought down to earth
and among men for their participation
and enjoyment. This clause explains
and amplifies the preceding one, show-
ing the divine and heavenly nature of
the peace on earth. The good will is
not limited here to any one nation, but
is extended to and among men gener-
ally.

According to several of the oldest
manuscripts the Greek, good will, is in
a different case from the above, which
makes the last portion of the verse read,
And on earth peace among men of his
good will — that is, among the chosen
people of God, in whom he is well
pleased, Eph. 1 : 5, 9. This reading is
also favored by the Latin Yulgate and
supported by the Latin Fathers gen-
erally. The other reading, the one in
our common version, is favored by the
Syriac version and supported generally
by the Greek Fathers. Between such
conflicting testimony it is very difficult
to decide. Both readings present pure
and unmixed truth ; but our common
reading is to be preferred as giving the
more simple and natural meaning of the
word translated good tvill, and as being
more in harmony with the first part of
the doxology, which is very comprehen-
sive and universal.

15. As the angels, etc. The idea
is that immediately upon the departure
of the angels the shepherds resolve to
go to Bethlehem. Let us now go, or
Let us go at once, Even unto Bethle-
hem, or unto, as far as to Bethlehem,

the place designated by the angel, ver,
11. The expression indicates that they
were a little distance from the city, an(i
may imply that it was not their home,
ver. 20. And see this thing, literally
tvord — that is, this thing spoken of; see
on ch. 1 : 37. Which is come to
pass, etc. The words of the shepherds
are not those of doubt, but of belief and
obedience. They would at once see the
sign (ver. 12), and in the path of duty
have their faith confirmed. They long
to behold the wondrous One whose
advent had just been foretold.

16. They came with haste, before
the night was over, leaving their flocks
to the care of Providence (ver. 8), show-
ing how strong and hearty their faith.
And found. As had been foretold,
ver. 12. How they found the Messianic
family is not tofd us. We need not
suppose, with some, that the stable
belonged to these shepherds, nor, with
others, that the angel gave them minute
directions regarding it. The shepherds
doubtless knew that there were many
strangers in Bethlehem; they at once
seek the inn, and under a general
divine guidance they find the child.
Very possibly they found it necessary
to search somewhat. God doubtless
required of them, as of us, the exercise
of reason and mental effort. Searching
would make the joy in finding the
greater. Mary and Joseph. Mary
is mentioned first as chief in honor.
She and her husband had doubtless
been sorely tried by the humiliating
circumstances of that night ; but how
cheering to them was this unexpected
visit of these shepherds, and the news
that the heavenly hosts were rejoicing
over the birth of a Saviour ! A manger.
Rather, The manger, the one spoken of
in vers. 7, 12.

17. When they had seen it. Hav-
ing viewed the wonders of this whole
scene, satisfied with the sign, and that
the babe was indeed the infant Saviour.

B. C. 6.

LUKE II.

known abroad the sayinp: wliicli was told them con-

18 cerning this chikl. And all they that heard it wondered
at those things whieh were told them by the shepherds.

19 * But Mary kept all these things, and pondered them

20 in her heart. And the shepherds returned, glorifying
and praising God for all the things that they had
heard and seen, as it was told unto them.

Circumcision of Jesus ; his presentation in the temple ;
prophecies of Simeon and Anna.

21 ^AND when eight days were accomplished for the

«vor. 51; ch. 1. 66;
Dan. 7. 28.

7 ch. 1.59; Gen. 17.
12; Le. 12. 3;
John 7. 22; Ro.
15.8.

Faith is again called into exercise, and
rewarded, for the angel had spoken a
little indefinitely, " a babe," ver. 12.
The shepherds not only told Mary and
Joseph, but they made known
abroad, gave a full account of the
angelic message to persons in the vicin-
ity both before and after their depart-
ure. The shepherds were doubtless of
little influence, and probably only a
small number heard them ; and only
those who were waiting for the Consola-
tion of Israel would be deeply impress-
ed. It was not intended that report of
the birth of Jesus should then be spread
abroad, like that of John, in "all the
hill-country of Judea," ch, 1 : Qo.
Enough saw and heard to be witnesses
of the fact, the place, and the time.

18. The effect of this glorious intelli-
gence upon those that heard, upon
Mary, and upon the shepherds them-
selves is given in this and the two
following verses. All that heard it
wondered. They were amazed, aston-
ished at hearing so strange an account,
for they had not looked for the Messiah
to come in so humble a manner.

19. But Mary kept all these
things, which the shepherds had
spoken of, in her memory. She laid
them up in her mind, pondering, com-
paring this thing with that in her heart.
" Memory, mind, and heart were com-
bined in the service of faith." The
silent pondering of Mary contrasts
strongly with the wonder of those men-
tioned in the preceding verse. While
they may have forgotten it either wholly
or partially, it continued a fruitful
theme in her thoughts and a continual
helper of her faith. Joseph is not now
mentioned, but he doubtless participated
in her feelings and hopes.

20. Returned, to their flocks and
their calling. The wonderful revela-

tion did not withdraw them from their
common duties, but rather caused a
joyful attention to them. Glorifying
and praising God. This was the
effect upon the shepherds. Like the
angelic hosts, they give glory to God,
assured that they had seen the fulfil-
ment of the angel's prediction and that
the child Avas indeed the Messiah. It is
natural to suppose that Joseph and
Mary related to them some things re-
garding the babe, and that this also con-
firmed the faith of the shepherds. In-
deed, this is implied in the phrase,
heard and seen ; heard from Joseph
and Mary of the events related in ch.
1 : 20-38; Matt. 1 : 18-25; seen the
babe lying in a manger. As it was
told, by the angel. This can be made
also to include what they had learned
from Mary and her husband. This
account of our Lord's birth bears upon
every line the evidence of simple, hon-
est truth in striking contrast to the fan-
ciful legends of the spurious and apoc-
ryphal gospels. Uninspired men would
have written differently, but God's word
comes in the majesty of simple truth ;
his light shineth quietly, like stars in
the darkness.

21. The Circumcision of Jestjs.
Matthew (1 : 25) mentions the naming,
but not the circumcision, of Jesus. It
is worthy of note that Luke relates the
circunrcision of Jesus far more briefly
than t lat of John, ch. 1 : 59-80. The
attending circumstances will in part
account for this. John was at the home
of his well-known and honored parents.
Zachariah was dumb, and his restored
speech came at the moment that he
designated and decided what the name
of the child should be, in obedience to
the angel. But Jesus and the parents
were among strangers. Mary had al-
ready spoken her song of praise, ch. 1 :

LUKE II.

B.C. 4.

«cb.
21.

1. 31;
25.

circumcising of the child, his name was called 'JE-
SUS, whicbi was so named of the angel before he was
conceived in the womb.
22 And when "the days of her purification accord- ^Le. 12. 2-6
ing to the law of Moses were accomplished, they
brought him to Jerusalem, to present him to the

Mt. 1.

46-56. There was no need of anything
but the simple act of circumcision.
Luke therefore states the fact, but gives
it no special prominence. So was it
wisely ordered, since there would be a
liability among Christ's followers to
make too much of this ancient rite.

When eight days were accom-
plished, when the child was eight
days old. The eighth day was the time
for circumcision, Gen. 17 : 12. See on
eh. 1 : 59. While it is implied that
Jesus was circumcised, his naming is
the principal thing here recorded. But
why was he circumcised ? Because he
was of the Jewish nation and a descend-
ant of Abraham, Gen. 17 : 13, 14; Lev.
12 : 3. "In all things it behooved him
to be made like unto his brethren,"
Heb. 2 : 17 ; " Yet without sin," Heb.
4 : 15. He was " made " or born " under
the law" (Gal. 4 : 4), and "in the like-
ness of sinful flesh" (Rom. 8:3); he
became willingly a debtor to the law
and gave it a perfect obedience, Gal. 5 :
3. He must "fulfil all righteousness,"
Matt. 3 : 15. But circumcision also
symbolized the cutting off and putting
away of sin. Col. 2 : 11. His submission
to it pointed to his putting away the
sin of the race. As the one who was
"made sin for us" (2 Cor. 5 : 21), he
began even now to suflFer on account of
the nature he had taken.

22-38. Jesus is peesented in the
Temple. Simeon and Anna Recog-
nize AND Prophesy of him. The
purification and the ofifering. The pre-
sentation and the prophetic testimony.

22. The days of her purifica-
tion. According to the oldest manu-
scripts and the highest critical authori-
ties, this should read, The days of their
'purification — that is, of Mary and the
child. It seems to me far-fetched and
unnatural to refer their to Joseph and
Mary, as a few interpreters do. Joseph,
as reputed father, had no need of the puri-
fication. Although the conception was
miraculous, yet the birth was natural ;
and though Jesus was without impurity,

yet he was made sin for his people.
Thus they both came under the law of
purification. But aside from this, as
Jews they came under the letter of the
law. Their purification was legal, not
moral. It behooved Jesus to be made
like unto his brethren (Heb. 2:17) and
subject to the law that he might be
fully qualified to redeem those under
the law. According to the law,
etc. See Lev. 12 : 1-8. Accom-
plished, Julfilled, or completed, were
fully past. The days of purification for
a son would be forty days from his birth ;
for a daughter eighty days ; immediate-
ly upon the completion of which the
mother was to bring her oflfering of pu-
rification. Lev. 12 : 6. So also runs the
Jewish canon : " She brings her ofier-
ing on the morrow, which is the forty-
first day for a male, and the eighty-first
for a female."

The twofold reason for going to Jeru-
salem is now stated — to present Jesus,
a first-born child, and to offer the re-
quired sacrifice of purification. To
present him to the Lord, as a first-
born son, and to redeem him from the
special serWce of the temple. See on
next verse.

Jerusalem, the capital and most
noted city of Palestine ; mentioned much
more frequently by Luke than by the
other evangelists. Jerusalem signifies
dwelling or foundation of peace. It was
once called Salem, and was the abode
of Melchizedek (Gen. 14 : 18; Ps. 76 :
2), but afterward Jebus, Judg. 19 : 10.
The latter name was probably applied
specially to the hill Zion, which when
reduced by David was also called the city
of David, 2 Sam. 5 : 6, 9. After it came
into the possession of the Israelites, the
sacred writers apply Jerusalem to the
whole city as its common name. It was
built on four hills : Zion, on the south,
which was the highest, and contained
the citadel and palace ; Moriah, on the
east, on which stood the temple; and
Acra and Bezetha, north of Zion and
covered with the largest portion of the

B. C. 4.

LUKE II.

23
24

Lord ; (as it is written in the law of the Lord, ''Every '"^^j^^-'^- 2;
male that opcncth the womb shall be called holy to
the Lord) ; and to otler a sacrifice according to that
which is said iu the law of the Lord, A pair of tur-
tle-doves, or two young pigeons.

Num.

city. Jerusalem is near the middle of
Palestine, about thirty-five miles from
uie Mediterranean, and about twenty-
five miles from the Jordan and the Dead
Sea. Its elevation is 2(310 feet above the
former sea, and 3i)27 feet above the lat-
ter. It has been ta,ken and pdlaged
many times, so that ancient Jerusalem
is rejdly a bux-ied city, the surface of the
ground at present being from fifty to a
hundred feet above what it was in the
time of David or of Cbrist. The valleys
have been filled by the destruction of
buildiuiars and bridges, and by other rub-
bish, mostly during the last eighteen
centuries, since the destruction of the
city by the Ilomans, A. D. 70, though
doubtless in part by the sieges and sacks
of the six centuries before the Christian
era. The modern city is called by the
Arabs El Khuds, "the holy," and con-
tains about fifteen thousand inhabitants,
mostiv poor and degraded.

23. In the law of the Lord. The

Eassage here quoted is Ex. 13 : 2. Called
oly to the Lord, esteemed specially
devoted to the divine service. This
claim to the service of every first-born
son arose from the sparing of the first-
born of the Israelites when the destroy-
ing angel slew the first-born of the Esryp-
tians, Ex. 13 : 11-15. The tribe of Levi
was soon after chosen for this special
service (Num. 3 : 12, 13), and the mem-
bers of the other tribes were to redeem
their first-born by presenting them to
the Lord, thus recognizing his claim,
and paying five shekels as a ransom,
Num. 18 : 15, 16. This could he done as
early as a month old ; but in the case of
Jesus it was deferred till the day of pu-
rification, thus saving at least one jour-
ney of six miles from Bethlehem to Je-
rusalem. Compare on ver. 39. Some
very strangely quote this passage in
favor of infant baptism — a passage which
refers only to the first-born under the
• I 1 dispensation. Such support shows
the weakness of the cause and the want
of scriptural proof.

24. This verse is connected with ver.
22, the intervening one being parenthetic

and explanatory of the last clause of ver.
22. To olier a sacrifice. The priest
met the mother at the eastern gate of
the temple, received her otferings and
sacrificed them upon the altar, and re-
turned and sprinkled a little blood on
her and pronounced her clean. The sac-
rifice consisted regularly of a lamb for
a burnt oft'ering and a dove or pigeon
for a sin otfering, Lev. 12 : 6. But if
the mother was not able to bring a lamb,
then she was permitted to bring two
doves or pigeons, one for a burnt ofier-
ing and the other for a sin olfering. Lev.
12 : 8, the passage here quoted. Mary
felt herself a sinner ; she also in the tem-
ple publicly acknowledged her poverty.
Thus in his birth Jesus became poor,
2 Cor. 8 : 9. The offering, however,
does not necessarily indicate such pov-
erty as to prevent the supposition that
she may have j^ossessed some small plot
of ground at Bethlehem or at Naza-
reth. Their absence from home may
have deepened their poverty. Turtle-
doves. Their name appears to have

^.^6

TUETLE-DOVE.

been derived from their plaintive coo-
ing. " Their low sad plaint may be
heard all day long at certain seasons in
the olive-groves, and in solitary and
shady places among the mountains. . . .
So subdued, so very sorrowful among
the trees, where the air sighs softly, and
the little rills roll their melting mur-

LUKE II.

B. C. 4.

25 And, behold, there was a man in Jerusalem, whose
name was Simeon ; and the same man was "just and
devout, "^waiting for the consolation of Israel: and

26 the Holy Spirit was upon him. And ®it was revealed
unto him by the Holy Spirit, that he should not 'see

27 death, before he had seen «the Lord's Christ. And
he came ^'by the Spirit into the temple: and when

•ch. 1.6.

« ver. 38 ; Is. 25. 9 ;

40. 1 ; Mk. 15. 43,
• Ps. 25. 14.
'Ps. 89.48 ;Mt. 16.

28; John 8. 51,

52 ; Heb. 11, 5,
kPs. 2.2.
»«Mt. 4. 1; Ac. 8.

29 ; 10, 19,

i.iurs down the flowery aisles." — Dr.
Thomson, The Land and the Book, vol.
i,, p. 416, They are wild and timid,
and never have been fully domesticated.
David in his plaintive lament likens
himself to a turtle-dove, Ps. 74 : 19.
Compare Isa, 59 : 11 ; Jer. 48 : 28 ; Ezek.
7:16. Its first mention in Scripture is in
Gen, 15 : 9, where Abram is commanded
to offer it in sacrifice. They were very
abundant in Palestine, and their young
could be easily found and captured by
those who did not possess pigeons.
Young pigeons. Pigeons have been
domesticated in Palestine from very
early times, and to this day are very
abundant in all the towns and villages,

25. Luke now passes on to relate the
recognition of Jesus as the promised
Messiah by the representatives of the
law, and their prophetic words regard-
ing him, Simeon is supposed by some
to be the great rabbi of that name,
who became president of the Sanhedrim
about A. D, 13, and was the father of
Gamaliel, the teacher of Paul, Acts 23 :
3. There is wanting proof of this.
Besides, Luke would most probably
have made some mention of this, instead
of speaking of him indefinitely, a man.
It is true that he speaks of Gamaliel as
"a Pharisee" in Acts 5 : 34, yet not
without implying his membership and
authority in the Sanhedrim, and stating
that he was " a teacher of the law,
honored by all the people," Simeon
seems to have resided at Jerusalem, and
to have occupied a more private sphere.
It is common to speak of him as very
aged; he may have been, but the nar-
rative does not necessarily make hira
so. The proof is not so explicit as in
the case of Zachariah (ch, 1 : 18), and
especially of Anna, ver. 36. See on
vers, 26, 29,

Just and devout. Righteous in ob-
serving the law and in the dischai-ge of
duties, and religious or pious in his dis-
position toward God. Waiting for,

with earnest longing and expectation.
He was living a life of faith ; he ex-
pected to see in life the object of his
faith. The consolation of Israel.
A phrase common among the Jews,
descriptive of the Messiah, from whom
consolation comes, based upon such
passages as Isa, 40 : 1 ; 49 : 13 ; 52 : 9 ;
66 : 13 ; Lara. 1 : 16 ; Zach. 1 : 17. So
also the phrase, *' the days of consola-
tion," was common, signifying the days
of the Messiah. A common mode of
oath was, " May I never see the conso-
lation," This conception of the Messiah
was that of one coming to comfort the
people of God in their afflictions. Israel
here means spiritual Israel. There was
a general expectation among the Jews
of the speedy coming of the Messiah.
Most, however, looked for a temporal
deliverer ; a few only, like Simeon,
waited for a spiritual Saviour. The
Holy Spirit was upon him. The
Holy Spirit of prophecy was upon him,
as was also the case with Zachariah and
Anna, Prophecy revived at the con-
ception and birth of Christ.

26, It was revealed unto him.
Probably not by a dream, as in the case
of Joseph (Matt, 1 : 20), nor by an
angel, as to Zachariah and Mary (ch,
1 : 11, 26), but more probably by an
inward illumination and assurance of
the Holy Spirit. The return of the
spirit of prophecy, absent since the days
of Malachi, was a sign of Christ's com-
ing. He should not see death —
that is, he should not die. This is>
similar to the phrase, " Shall not taste
of death" (Matt. 16 : 28), shall not ex-
perience death. This does not neces-
sarily imply that Simeon was an old
man. The Lord's Christ. Better,
I'he Christ of the Lord, the anointed
One of the Lord, Ps. 2 : 2,

27, He came by the Spirit. The
same Spirit which had revealed to him
that he should see Christ leads him by
a special impulse into the temple at the

B. C. 4.

LUKE II.

the parents broup:ht in the child Jesus, Ho do for him

28 after the custom of the \a\v, then took he him up in
his arms, and bk^ssed God, and said,

29 Lord, ^ now lettest thou thy servant depart in peace,
^according to thy word:

30 For mine eyes™ have seen thy salvation,
Which thou hast prepared before the face of all

people ;

« vor. 22.

k Ge. 46. 30.

» vor. 26.

"nch. 3. 6; Ps. lOa

4.5; 119, 123; Is.

52. 10.
» Pa, 98. 2, 3.

proper time. It was probably not at
I've eu.stomary hour of worship. Into
the temple, not the inner sanctuary,
for none but priests could enter this,
but. the outer sacred enclosure ; very
possibly, the court of the women, Anna
enters soon after, ver. 36. To do for
him after the custom of the law,
offer the sacrifice and pay the redemp-
tion money mentioned above,

28. Then. When the parents brought
hi the child Jesus. Took he him up.
He, is emphatic, as distinguished from
the parents. It is also implied that he
did this of his own accord. Moved by
the divine Spirit, he at once recognized
Jesus, and in him the fulfilment of that
well-known prophecy that the desire
of all nations should come into his
temple (Hag. 2 : 7), and he took him into
hi3 arms.

Blessed God. Gave glory to God
in ascriptions of adoration and praise.
He fervently pours out his grateful
heart to God.

29. Lord, a different word from that
usually translated Lord in the New Tes-
tament, but used several times of God
(Acts 4 : 24; Eev. 6 : 10) and twice of
Christ, 2 Pet. 2:1; Jude, ver. 4. When
thus applied, it denotes supreme power
and absolute authority. Simeon ad-
dresses God as his sovereign Lord, his
supreme Master, calling himself his
servant. Xow lettest thou, etc. Bet-
ter, Now thou lettest thy servant depart,
or Now thou dismissest thy servant in
peace. This is not a prayer, but a pro-
phetic declaration. Having enjoyed
the fulfilment of God's promise in see-
ing the Messiah, he declares his read-
iness to be released from his earthly
service whenever God may call him.
Before this he knew that life was cer-
tain until he saw the Christ; now he
knows that death may come at any
time, and probably very soon. The
sight of the Messiah formed the climax

of his hopes ; death now will be but a
dismissal from earthly service. Yet
this language does not necessarily
imply that Simeon was an aged man.
In middle life, under such circumstances
and emotions, he could have uttered
these words. In peace. There may
be an allusion to the custom of saying
when parting, " Go in peace," ch. 7 :
50. Simeon can now die in peace — in
that happy state of mind resulting from
an assurance of God's favor and from
having seen the Messiah, in whose sal-
vation and glory he is a happy par-
taker. He had a deep view of Christ,
as is evident from vers. 34, 35. Ac-
cording to thy word. According to
God's gracious promise, ver. 26.

30. For. In this verse and the two
following Simeon gives the reason for
the declaration in the preceding verse.
Mine eyes have seen. Literally,
3[y eyes saiv. An expressive phrase.
Compare Job 19 : 27. " Even his hands
held him, but Simeon adapts his words
to those of the promise, ver. 26." — •
Bengel. But he saw more than a
child; he saw God's salvation, the
Saviour of the world. Thy salvation.
Coming from God, and Godlike. Christ
is styled that which he accomplishes.
This is one of the Old Testament desig-
nations of the Messiah, Isa. 52 : 10.
Simeon's soul was so imbued with
ancient prophecies that his expressions
are formed from their words. Compare
Isa. 49 : 6 ; 60 : 1-3 ; 61 : 11.

31. Which thou hast prepared.
More exactly. Which thoxi preparedst in
thy purposes, and in the types, shadows,
and prophecies of four thousand years,
and at length in the birth of this child
Jesus. Before the face, in the sight
of all people. Rather, Of all the
peoples, all the nations. Gentiles as well
as Jews, Isa. 11 : 10. The Sun of right-
eousness (Mai. 4 : 2), like the natural
sua, was to shine upon the whole earth.

LUKE II.

B. C. 4.

32 «>A light to ligh'ten the Gentiles, Pand the glory of ° ^j^^; ^ ; 42. 6 ; 60.

thy people Israel. Ac.'ia. 47 • 28. 28!

83 And Joseph and his mother marvelled at those p is. 45. 25 ; 'go. 19.'

34 things which were spoken of him. And Simeon ^^2i^u-\io'd^l^>'

blessed them, and said unto Mary his mother, Be- 33 ; 1 Cor. 1.' 23)

hold, this child is set for the "■ fall and rising again of 24 ; 2 Cor. 2. I6 ;

1 lr6t, Z, 7, o.

32. Christ, who is tJu/ salvation in ver,
30, is here a light, John 1:4; Isa. 42 :
6. To lighten the Gentiles, Better,
Foi^ a revelation to the Gentiles, revealing
the way of life to them that sit in dark-
ness and the shadow of death. The
glory of thy people Israel. It is
the highest honor of Israel to have
been related to the Messiah ; his salva-
tion, extending to the ends of the earth,
is their highest glory. From such pas-
sages as this we may learn that those
who were waiting for the Consolation
of Israel had spiritual views of Christ,
and expected that Gentiles would be
partakers of his spiritual blessings.
Such, indeed, was the teaching of
prophecy, and the pious of those days
appear to have so understood it. Men
like Simeon, however, under the special
influences of the Holy Spirit, doubtless
saw clearer and deeper.

33. And Joseph and his mother.
According to the highest critical au-
thorities. And his father and mother.
Joseph is spoken of as his father in a
legal and popular sense. He was so
legally as the husband of Mary and in
the eyes of the people. Jesus, however,
never speaks of him as his father, ver.
49. Marvelled at those things,
etc. They wondered, not so much at
the things said, as at the unexpected
manner and time of their utterance. The
words of Simeon and also of the shep-
Aerds are to them very significant in con-
nection with the miraculous birth of Je-
sus, but more surprising was it to them
that the spirit of prophecy was again
revived, and that it was so suddenly
manifested in difierent individuals.

34. Blessed them. Joseph, Mary,
and the child. Bengel does not include
Jesus, and refers to Heb. 7:7. But
Simeon speaks as a prophet, and affec-
tionately invokes the blessing of God
upon them. "On the principle 'the
less is blessed of the greater' (Heb. 7 :
7), Simeon here appears exalted above
the Saviour, just as do John, who bap-
tizes him, and the rabbins, whom Jesus

questions, ver. 46. In his human de-
velopment the Saviour takes his place
among men according to the ordinary
stages of human development. As a
child, therefore, he is really a child,
and consequently in subordination (ver.
51) to those in the more advanced stages
of life, yet in every period of his life,
and in each stage of his gradual devel-
opment, he unfolds himself sinlessly,
and thus exhibited in each separate
stage its pure ideal of excellence." —
Olshausen.

Said unto Mary his mother. He
directs his discourse particularly to her,
because she was his only real parent
and would naturally feel more interest
in the child than any other human
being, and also because he was about to
speak of that which personally con-
cerned her. This child is set lor, or
appointed for. Child is not in the
original, but this refers emphatically
to the child, as if he pointed to him
still in his arms or just returned to the
arms of his mother. " Simeon seems to
be at a loss, as it were, what name to
call this great and illustrious person by,
and therefore it is left to be supplied."
— Dr. Gill. The fall and rising
again, etc. Rather, The fall and rising
of many in Israel. He is appointed as
the occasion of the fall of some by their
rejecting him, and the means of the
rising of others through faith in him.
So it had been foretold of him, Isa. 8 :
14, 18; 28 : 16. Simeon seems to have
understood these prophecies, and may
have had them in mind. Compare
Hom. 9 : 33 ; 1 Pet. 2 : 6-8. The figure
is that of a stone by which some will
fall and others rise. Jesus develops the
idea of falling in Matt. 21 : 44. Mary
may have thought that the Messiah
would be welcomed by all Israel.
Simeon intimates that Jesus will divide
Israel and the world, and prepares her
for trial and personal sorrow. We have
here the first hint in the New Testament
of the opposition which Christ would
receive in the world. Simeon shows

B. C. 4.

LUKE II.

many in Israel ; and for 'a sign which shall be ?poken
against; (yea, *a sword shall pierce through thy own
soul also,) "that the thoughts of many hearts may be
revealed.

And there was one Anna, *a prophetess, the
daughter of Phanuel, of the tribe of ^ Aser : she was

• Ps. 60. 9-12 ; Is. 8.

18; Mt. 11. 19;

Ac. 28. 22.
»Ps. 42. 10; John

19. 25.
»John 7. 12,40-43;

9. 16; 10. 19-21.
»Ex. 15. 20.
y Ge. 30. 13.

remarkable breadth of view. Bevond
the songs of Elisabeth, Mary, and 2ach-
ariah, he exhibits clear views of a suf-
fering and triumphant Saviour, and
announces the universality of Christ's
mission for Gentiles as well as Jews
(vers. 31, 32), according to the fully-
developed teaching of the apostolic age.
And for a sign, etc. Here is an
intimation of the opposition to Christ
which reached its highest point at the
crucifixion. The word translated sign
is one of the names applied to a miracle,

Jointing to its design as an evidence, a
ivine token, ch. 23 : 8 ; John 4 : 48.
Jesus in his life and death was a miracu-
lous manifestation, bearing with him-
self the evidences of his own divine
mission. He was indeed a sign to all,
believers and unbelievers. But espe-
cially a sign by his life and doctrines,
exciting the hostility of the wicked.
Spoken against, refers not merely
to words, but also to acts, and extends
to the underlying hostile disposition.

35. Yea. Bather, And, joining this
clause closely to the preceding. A
sword. The word properly refers to a
broad, long sword used especially by the
Thracians, and carried from the right
shoulder. Shall pierce through thy
own soul also. The clause of which
these words form a part are the only
words of Simeon addressed directly to
Mary. It has been variously inter-
preted. A very common explanation
among earlier expounders, such as Ter-
tullian, Origen, Basil, etc., refers it to
a pang of unbelief which shot through
her soul on seeing Jesus crucified.
Epiphanius and Lightfoot suppose it to
refer to her death by martyrdom. But
we have no evidence that Mary died a
martyr. Olshausen and Alford' refer it
to the pangs of sorrow for sin which
Mary must also experience in the exer-
cise of repentance and faith in Christ
her Saviour. But the more common
view among modern interpreters is to
be preferred, which refers it to the

bitter agony of soul with which she
should behold the sufferings of her
divine Son, John 19 : 25. It was indeed
a terrible trial both of her faith and of
her maternal feelings. This is the most
natural explanation. For Jesus as a
sign spoken against, and Mary pierced
through by a sword, are closely con-
nected ; and since the one finds the
most striking fulfilment on the cross, so
also does the other in connection with
that event. The sword indeed began to
touch her when the contradiction of
sinners against Jesus began, but it was
not till Jesus was really delivered into
the hands of men and crucified that it
entered deep and pierced through her
soul. Connected with this course of
Christ's suffering there must have been
religious suffering in her case, a trial of
faith, a deep sense of the evil of sin, a
looking away to the Saviour for salva-
tion. But to make this experience the
principal thing referred to by Simeon
seems unnatural. See De. A. THOLrCK,
Light from the Cross, pp. 93-109.

That the thoughts of many
hearts maybe revealed. Literally,
In order that the thoughts out of, or from,
many hearts may he revealed or made
knoicn. According to some interpreters,
this clause is simply dependent on what
precedes ; but I prefer the common
punctuation, putting the preceding
clause in a parenthesis and making
this dependent on ver. 34. The end
and object of this treatment of Christ
is the revealing of the secret depths of
the heart, the bringing out of the true
characters and thoughts of men. "What
think ye of Christ ? is the test question.
He that is not for him is against him.
The inmost disposition of the heart is
shown bv the wav in which Christ is
treated, John 15 :'23; 1 Cor. 16 : 22; 1
John 4:2, 3. From these words of
Simeon it appears that he had a clearer
view of Christ's sacrificial work than
any of the disciples before the resur-
rection of Jestis.

LUKE II.

B.C. 4.

of a great age, and had lived with an husband seven

37 years from her virginity; and she was a widow of

about fourscore and four years, which departed not

from the temple, but served God with fastings and

36. Anna, meanins:? grace or prayer,
the daughter of Phanuel, which
means face of God, compare Gen. 32 :
30, 31. All that we know of these
individuals is stated here. It is some-
what remarkable that the name of her
father and not of her husband is given.
The reason may be twofold. Her
father may have been among those who
waited for the Consolation of Israel ; he
is also spoken of as a person of consider-
able note, and probably much better
known than her husband, who died
young. Aser, Asher. Judah, Benjamin,
and Levi are the only tribes mentioned
as returning to Jerusalem (Ezra 1:5),
but many of the other tribes returned
from exile with their brethren and re-
tained their genealogies. This is a
proof, however, that the tribal relations
were still held in affectionate remem-
brance among the people. A proph-
etess. She was one of those whom
the Holy Spirit moved to utter God's
truth and will. This was evidently not
the only time when she spake under
the movings of the Spirit.

Of great age. Far advanced in
years. And had lived with an hus-
band seven years, etc. Her tender
fidelity to the memory of the husband
of her youth is here brought to notice.
The Jews held in high honor persons
of this class, 1 Tim. 5:3, 5, 9. Thus
Josephus highly commends Antonia
for her persistent widowhood : " For
though she were still a young woman,
she continued in her widowhood, and
refused all other matches, although
Augustus had enjoined her to be mar-
ried to somebody else, yet she did all
along preserve her reputation free from
reproach." — Antiq. xviii. 6. 6.

37. She was a widow of about
fourscore and four years, eighty-
four years. According to some of the
oldest manuscripts, this should be till
instead of of about. Some suppose
this to have been her age at that time,
and that the fact is mentioned to show
that, having passed a few years in the
married state, she afterward, as a widow,
reached this advanced age. This I

think is generally the first impression
upon reading this passage. But others
regard the eighty-four years as the
period of her widowhood. Then, if
she was married at thirteen, as was
common in Palestine, and lived seven
years in married life, she must now
have been one hundred and four years
old. In favor of this it may be said
that after the reference to her virginity
it is natural to regard the long period
of her widowhood as opposed to the
brief time of her married life. Again,
would Luke have immediately stated
her age, after having made the general
statement, "she is of great age"? Be-
sides, it may be added that a century is
more accordant with such an empha-
sized old age as was hers.

Departed not from the temple*
This does not necessarily mean that she
was always in the temple, nor that she
occupied some private apartment in the
building, but that she was constant and
uniform in attending all the religious
services of the temple, notwithstanding
her great age. Living, not in the terri-
tory of her tribe, which was far off, in
Galilee, but at Jerusalem, she made the
temple her home, " continuing in sup-
plication and prayer night and day,"
1 Tim. 5:5; Ps. 84 : 4. But served
God, etc. Rather, Serving night and
day with fastings and prayers. God
was the object of all her service, though
she may have lent her services, when
needed, to some who came to worship.
Night is placed first, since the Jewish
day began with the evening. The ex-
pression night and duy is about equiva-
lent to our expression day and night.
The idea is popularly expressed by cori'
tinually. Acts 26 : 7. Alford also calls
attention to the greater solemnity and
emphasis of the religious exercises by
night. Anna not only engaged in the
ordinary prayers at nine o'clock and
three and observed the ordinary fasts
on Monday and Thursday, but was
present at all the special services of the
temple by day or night (Ps. 119 : 62;
134 : 1), living a life of active and de-
voted piety, and engaging also in much

J.C. 4.

LUKE II.

» Ac. 26. 7 ; 1 Tim,
5.5.

• ver. 25; ch.
21 ; Mk. 15.
Ro. 8. 23.

]S prayers "eight and day. And she coming in that in-
ptant gave thanks likewise unto the Lord ; and spake
of him to all them that "looked lor redemption in
Jerusalem.

Return to Nazareth ; the childhood of Jesus.
J9 And when they had performed all things *» accord- ^^'^^- 4-4,5.
ing to the law of the Lord, they returned into Galilee,
to their own city Nazareth.

24.
43;

sriy^te fasting and prayer. While to
^onieu there was ai»sigued no public
jervice, yet we read of their assembling
it the door of the tiiberuaele, Ex. 38 ; 8.
^ben Ezra, a Jewish commentator,
i&js, " They came daily to the taber-
lacle to pray and to hear the words of
he law."

38. And she coining in. Rather,
And she coming up to the place where
Simeon and the others were. She had
probably been in a different part of the
temple. That instant. At that very
time, when Simeon was speaking to
Mary. Gave thanks likewise. She
too gave thanks, and publicly returned
grateful praise to the Lord, as Simeon
had done. By Lord is meant Jehovah.
The majority of the oldest manuscripts
have God instead of Lord. It is sup-
posed by many that it was the hour of
prayer, because it is added, And spake
of him to all there, etc. But it is
tnot necessary to suppose that she spoke
ito all there immediately, and hence that
[they were coming in at the hour of
[prayer. More probably some of those
I devotedly pious Jews were, like her-
self, much in the temple, and she at
once spoke to them, and afterward told
others as they came in. She spoke of
him as the Messiah and the Redeemer.
She was the first to become the pub-
Usher of the good news — not, indeed, to
all, but to those who were prepared to
receive the announcement. That
looked for redemption in Jeru-
salem. Xotwithstanding the spiritual
degeneracy of the times, there was a
small circle of those who were looking
for a spiritual dehverer, a Redeemer.
On the word redemption, see on ch. 1 : 68.
Some of the oldest manuscripts and ver-
sions read, redemption of Jerusalem —
that is, of his spiritual and chosen peo-
ple. He was to save Ms people from
their sins, Matt. 1 : 21. The common
reading, however, is to be preferred. In

Simeon and Anna we have the repre-
sentatives of the old dispensation and
types of Old Testament piety. In the
subsequent changes this small company
lose sight of Jesus.

The purification, with the incidents
here related, must have taken place be-
fore the visit of the wise men (Matt. 2 :
1-12), for — (1) Joseph appears to have
been warned immediately upon the de-
parture of the wise men, whereupon he
at once went with the mother and the
child into Egypt (Matt. 2 : 13, 14) ; (2)
such incidents as those connected with
the purification and presentation could
not have escaped the suspicious eye of
Herod after his jealousy and wrath were
aroused; (3) the purification after the
return from Egypt is inconsistent with
the natural meaning of ver. 22, that it
occurred at the rearular time, and with
the statement of Matthew (2 : 22) that
Joseph feared to go into Judea when he
heard that Archelaus reigned. Com-
pare Notes on Matthew, ch. 2.

39, 40. The return to Nazareth.
Childhood of Jesus.

39. And when they had per-
formed all things . . . they re-
turned into Galilee. The most ob-
vious meaning of this verse is that they
returned to Nazareth immediately after
the presentation. Joseph had come to
Bethlehem ymh. no expectation of re-
maining, and probably was not fully
prepared to remain. He very hkely
felt, after the birth of Jesus at Bethle-
hem and the events attending it, that he
ought to make the latter place his resi-
dence ; and hence after the presentation
he most probably returned to Nazareth
to wind up his affairs there with a view
to a settlement at Bethlehem. This was
soon accomplished, and a little later,
when Jesus was from three to six months
old, the wise men found the child with
Mary and Joseph in " the house " (Matt.
2 : 11) at Bethlehem where they were

LUKE II.

A. D. 8.

"And the child grew, and waxed strong in spirit, l\i^'^^},?i\^^2
led with wisdom : and ^ the grace of God was upon s. o, , s.

filled
him.

upon

anticipating their future home. It is no
more strange that Luke passes over in
silence this brief residence in Bethle-
hem than that he leaves unnoticed the
visit of the wise men, the massacre of
the children, and the flight into Egypt.
In brief narratives intervening events
are often passed over in silence. Mat-
thew, in writing specially for Jewish
readers, had special reasons for relating
these latter events, which presented
Jesus as King of spiritual Israel and the
Messiah foretold in the Old Testament,
Matt. 2 : 2, 5, 11, 15, 18. But Luke had
not these reasons in writing more gen-
erally for the race. After relating the
return of the Messianic family to Naza-
reth, which became their permanent
residence, he passes over their sojourns
elsewhere, since they were so brief and
temporary. Alford seems to incline to
this view. It is also favored by Euse-
bius, Epiphanius, Patricius, Pilking-
ton, Jarvis, and others.

The common view, however, is allow-
able, which supposes this verse to refer
to the return after the flight mto Egypt,
and to correspond with Matt. 2 : 23. Yet
this hardly seems necessary when the
other view accords so well with the nat-
ural meaning of the words and is itself
quite free from serious objections.

All things according to the law
refers to the rites pertaining to the
purification and presentation.

40. This verse is similar to ch. 1 : 80,
and like it seems to mark the end of
one of tliose old family documents
which Luke used under the direction
of the Spirit. It describes the develop-
ment of Jesus in body and soul during
infancy and childhood. The child
grew, in body. And waxed strong
in spirit. According to the best criti-
cal authorities, this should read, And
became strong, being filled tvith wisdom;
the latter phrase implying a finished
and permanent result. He became
strong mentally and spiritually, and
showed such a degree of wisdom in
each period of age as rendered it com-
plete and gave to it the lustre of per-
fection. Now he showed the perfection
of childhood, as afterward he did of

youth and of manhood. We have here
the human development of Jesus in all
his powers. The following remark of
Olshausen is worthy of thought : " He
was completely a child, completely a
youth, completely a man, and thus
hallowed all the stages of human de-
velopment, but nothing incongruous
ever appeared in him, which would
have been the case if utterances of a
riper age had escaped him in child-
hood." And the grace — that is, the
favor — of God was upon him, the
tokens of the divine blessing, the mani-
festations of divine love were upon him,
marking him as a distinguished favor-
ite of Heaven.

The true idea of Christ's childhood
is that he looked and acted like other
children, yet without sin. Dr. Farrai
{"Life of Christ, vol. i., p. 61) thus dis-
courses on the children of Nazareth:
" The traveller who has followed any
of those children, as I have done, to
their simple homes, and seen the scanty
furniture, the plain but sweet and
wholesome food, the uneventful, happy,
patriarchal life, may form a vivid con
ception of the manner in which Jesus
lived. Nothing can be plainer than
those houses. . . . The mats or carpets
are laid loose along the walls; shoes
and sandals are taken off" at the thresh-
old ; from the centre hangs a lamp,
which forms the only ornament of the
room ; in some recess in the wall is
placed the wooden chest, painted with
bright colors, which contains the books
or other possessions of the family ; on
a ledge that runs round the wall, within
easy reach, are neatly rolled up the
gay-colored quilts which serve as beds,
and on the same ledge are ranged the
earthen vessels for daily use ; near the
door stand the large common water-jars
of red clay with a few twigs and green
leaves, often of aromatic shrubs, thrust
into their orifices to keep the water cool.
At meal-time a painted wooden stool is
placed in the centre of the apartment,
a large tray is put upon it, and in the
middle of the tray stands the dish of
rice and meat, or stewed fruits, from
which all help themselves in common.

A. D. 8.

LUKE II.

Visit qf Jesus to the temple at twelve years of age; his
youth.

41 Now his parents went to Jerusalem "every year at 'Ex. 23. 14-17; 34.

42 the feast of the passover. And when he was twelve i'^": fsani^'/.s'
years old, they went up to Jerusalem after the custom 21 • 2 Chr.30.2i.'

Both before and after the meal the
eervant or the youngest member of the
family pours water over the hands from
a brazen ewer into a brazen bowl. So

?[uiet, so simple, so humble, so unevent-
id was the outward life of the family
of Nazareth."

41-52. Visit OF Jesus to the Tem-
ple AT THE Passovek when at twelve
years of age.

41. We have here a glimpse of the
piety and religious life of Joseph and
Mary. His parents went . . . every
year at the Passover, The Passover
festival was celebrated eight days from
the fifteenth of Nisan, the latter part
of March or the first part of April (Ex.
12 : 1-11, 14-20), and was one of the
three great festivals (E.x, 23 : 14-17) to
be attended yearly at Jerusalem by all
the males of the nation, except the sick,
the aged, the blind, the deaf, and boys
under twelve years of age. The other
two great festivals were Pentecost in
the summer, and the feast of Taber-
nacles in the autumn. But the Pass-
over, being the greatest of these, was
often the onl}' one attended by those
living at a distance from Jerusalem.

While the presence of females was
not required, their attendance was not
forbidden. They probably often accom-
panied their husbands (1 Sam. 7 : 7),
and thereby showed their piety. The
school of Hillel seems to have made it
binding on women to go up once every
year to the Passover ; but this appears
not to have been the prevalent opinion
among the doctors of Israel. Joseph,
and possibly Mary, may have often
attended other feasts, of which nothing
is here recorded. It is only stated here
that they were constant in their attend-
ance at the Passover. The power of
Archelaus formed no hindrance to this.
Matt. 2 : 22. Living under the domin-
ion of Archelaus was quite different
from coming up to stated feasts at Jeru-
salem, Besides, Joseph and his family
were not his subjects, ch. 23 : 6, 7.
They had also retired so quietly into

Galilee, and were so unostentatious, that
Archelaus doubtless knew nothing of
them. He reigned ten years, and was
banished A. D. 6, two years before the
visit of Jesus to the temple, presently
to be noticed.

42. When he was twelve years
old, etc. According to our common
era, this was A. D. 8. The Passover
occurred that year on Monday, April 9.
See on ver. 8. This is evidently the
first time that Jesus attended the Pass-
over. But why did he begin to attend
the feast at the age of twelve ? It has
been very commonly answered that
Jewish boys at that age began to be
instructed in the law, to be subject to
the fasts, and to attend regularly the
feasts, and were called " the sons of the
law." But,* on the one hand, Jewish
parents began to instruct their children
and accustom them to religious exer-
cises much before this, and on the
other, the age of puberty, when boys
came under the yoke of the law, was not
considered as actually attained till the
completion of the thirteenth year.
Ellicott suggests (Life of Christ, p. 93)
that Jesus attended the Passover " as a
partaker in some preparatory rite which
ancient custom might have associated
with that age of commencing puberty."
This is possible from what is known of
Jewish customs. But it seems to me
that special stress should be laid upon
the fact that Jesus had a mission to
perform at Jerusalem, and that he him-
self desired to attend the festival, and
that Joseph and Mary desired it also, on
account of the manifest development
of both his mental and spiritual life.
Compare Ex. 12 : 25-27.

They went to Jerusalem. Jeru-
salem is omitted by the highest crit-
ical authorities, and is unnecessary,
having been mentioned in the preced-
ing verse. Three routes lay before
them : the first and most direct, through
Samaria; the second, by the sea-coast,
past Carmel and Caesarea to Joppa, and
so across the plain to Jerusalem ; the

LUKE II.

A. D. 8.

43 of the feast. And when they had fulfilled the days,
as they returned, the cliild Jesus tarried behind in
Jerusalem ; and Joseph and his mother knew not of it.

third, to Tiberias, and then on the east-
ern bank of the Jordan to the fords near
Jericho, and thence up to Jerusalem,
The latter was tlie more probable one.
See on ver. 44. At this season of the

year (April) the country would be wear-
ing its brightest, greenest, and loveliest
aspect. After the custom of the
feast, wliich recpiires the celebration
at Jerusalem. Before the building of

JERUSALEM.

the temple the people went to the place
where the tabernacle was, 1 Sam. 1:3;
3: 15.

43. Had fulfilled the days. The
day of Passover and the seven days of
unleavened bread. The whole festival
was sometimes called the feast of un-
leavened bread, cli. 22 : 7 ; Mark 14 :
12 ; Ex. 23 : 14, 15. Very probably on
the afternoon of the eighth day Mary
and Joseph started for their home in
Galilee. The child Jesus, or The
hoy Jesus. Jesus is spoken of as the
hahe in ver. 12, as the child or little child
in ver. 40, and as the hoy here. Tar-
ried, or remained hehind. Jesus was
not only charmed with the sacred en-
tertainments of the temple and desirous
of conversing with the learned doctors
of the law, but he also had a mission
there to perform in his Father's house.
And Joseph and his mother, etc.

According to the best critical authori-
ties. And his parents knew it not. The
people returned from the feasts in large
companies. Those living near each
other travelled together for safety and
society. Possibly Jesus and others of
his age, who had first attended the pass-
over, would be assigned a separate place
in the festal caravan. At least the chil-
dren of the companies would naturally
associate together. Joseph and Mary
seem not to have been guilty of careless-
ness. The obedience, as well as the wis-
dom and prudence, of Jesus would lead
them to believe that he Avas somewhere
in the company among their kindred
and acquaintances. He had ever been
so constant and faithful that his parents
found little necessity to watch him.
Hence, on many accounts, the fact here
stated might easily happen. " But in
any case, among such a sea of human

A. D. 8.

LUKE II.

\ But they, supposing him to have been 'in the com- 'Ps. 42.4; 122. 1-
i > pany, went a day's journey ; and they sought him
among their kinsfolk and acquaintance. And when
they found him not, they turned back again to Jeru-
salem, seeking him. ^
46 And it came to pass, that aft^r three days they

beings, how easy it would be to lose one
young boy ! "fhe incident constantly
occurs to this day in the annual expe-
dition of the pilgrims to bathe in the
fords of the Jordan."— Dr. Farrak,
Liff of Chr-ist, vol. i., p. 73.

44. Supposing: him to have been.
"Rather, i<upposiug that he was, etc. Jo-
seph and Mary seem to have had no
anxietv about Jesus till perhaps the car-
avan halted for the night and each
family gathereil to its evening meal.

In the company, of travellers, a car-
avan composed of those going to the
same vicinity-.

Went a day's journey. An ordi-
nary day's journey wa^ twenty or twen-
ty-five miles. But it was customary on
such an expetlition as this to go the first
day only six or eight miles, camping
before it was dark by the wayside near
a good supply of water. One object in
halting early would be to see if the party
was all complete.

Tradition has fixed their evening rest-
ing-place at Beeroth, among the hills of
Benjamin, about ten miles north of Je-
rusalem. At the present day tliis is the
customary resting-place of caravans
going northward at the end of the first
day's journey from Jerusalem. But the
actual route which the parents of Jesus
took cannot certainly be known. **As
liable to less molestation from the Sa-
maritans, especially when the object of
going to Jerusalem was to keep the fes-
tivals (comp. chap. 9 : 53), it may be pre-
sumed that the Galilean caravans would
usually take the longer route through Pe-
rea ; and hence in returning they would
be most likely to make the first day's
halt near the eastern foot of the Mount
of Olives (about 2 miles). It is not cus-
tomary in the East to travel more than
one or two hours the first day ; and in
this instance they would encamp earlier
scill, because to go farther would have
been to encounter the night-perils of the
desert between Jerusalem and Jericho.
... It is not surprising under such cir-
cumstances that Jesus was not missed

till the close of the first brief day." — Dr.
Hackett, in Smith's Dictionary of the
Bible, Am. Ed., p. 226.

And they sought him. They
sought diligently after him. The idea
is not that they went a day's journey
seekins: him, but that, halting for the
night, they missed him and began a dili-
gent search.

Among their kinsfolk for /tjVv-
rfr^(i) and acquaintance. Here they
would most naturally exj>ect to find him.
" It is not surjirising that in the midst
of such a crowd Joseph and his mother
should suppose that Jesus was in the
'company with his kinsfolk and ac-
quaintance,' nor is the time that elapsed
before they became so alarmed at his
absence as to turn back and search for
him at all remarkable. I question
whether there is ever a pilgrimage made
from Jerusalem to Jordan at this day
without the separation of parents anU
children equally prolonged ; and in the
case we are considering it was the ab-
sence of a youth who, his parent? well
knew, had never done in his whole life
one unwise or improper act. They would
not, therefore, be easily alarmed on his
account." — Dr. Thomson, Land and
Book, vol. ii., p. 452.

45. And when they found him
not, etc. More Qxacilx . And finding him
not, they returned to Jerusalem. They
were tie more anxious because of his con-
stant f&ithfulness. Possibly they thought
some evil had befallen* him. Were
there any yet who would seek the child's
life ? A sleepless night awaited them,
and in the early morning they turn
back toward Jerusalem, seeking him
along the way, j>erhaps among the com-
panies returning homeward from Jeru-
salem. They search for him also in the
city itself, wherever they think he might
be found.

46. After three days. This may
mean either the time from their setting
out on their journey or the time of
their searching — that is, from the dis-
covery that Jesus was not with them.

're

LUKE II.

A. D. 8.

found liim in the temple, sitting in the midst of «the
doctors, both hearing them, and asking them ques-

47 tions. And ""all that heard him were astonished at

48 his understanding and answers. And when they saw
him, they were amazed : and his mother said unto

gch. 5. 17.

>»ch, 4. 22, 23; Ps.
119. 99; Mt. 7.
28; Mk. 1. 22;
John 7. 15, 46.

The exact meaning of the original
rather favors the latter view. Yet both
views may really coincide in time. For
the discovery of Jesus' absence may
have been made before the close (sunset)
of the first day. This is very probable,
since they would halt early to see if all
connected with their party were with
them. The phrase, After three days,
according to Jewish reckoning is equiv-
alent to the third day, Mark 8 : 31 and
Matt. 16 : 21. Compare author's Notes
on 3Iark, p. 312, note 4. The first day
was that of their setting out and their
fruitless search for Jesus among their
company ; the second was spent in re-
turning, searching along the way and
in Jerusalem ; the third, in continued
searching until they found him in the
temple.

In the temple. Not the temple
proper, which is expressed by another
word in the original, but the sacred en-
closure, in which Avere many halls or
rooms. See on ch. 1 : 8. It may have
been in one of those halls or rooms
where the rabbis, on Sabbath days and
at the great festivals, sat and taught.
Lightfoot thinks that there is nothing
absurd in supposing that Jesus had
gotten into the Sanhedrim itself. Such
is the opinion of Dr. Gill, who supposes
that he was in the room Gazith, one of
the southern rooms where the Sanhe-
drim sat. Sitting in the midst of
the doctors, or sitting among the
teachers. The doctors, or teachers, in
their instructions, occupied elevated
seats, and their pupils sac at their feet
upon the ground. Compare ch. 10 : 39 ;
Acts 22 : 3. It was not a strange thing
to find a youth of twelve or thirteen
years occupying such a place. But the
language in the original seems to imply
that Jesus was sitting, not at the feet of
these masters in Israel, but among them,
having been raised to a position of
dignity. Scholars were sometimes in-
vited by the doctors to sit in the midst
of them when their answers were worthj'^
of special notice. Both hearing them
&nd asking them questions. Jesus

did not assume to teach ; that would
have been unbecoming his years, and
the time of his teaching had not yet
come. He listens attentively to their
instructions, and indirectly teaches by
asking his mysterious questions. Among
these questions were doubtless those
pertaining to the spirituality of the law,
the meaning of prophecy and a suffer-
ing Messiah. The instructions of the rab-
bis consisted largely in asking questions.

47. And all . . . were astonished,
filled with wonder and admiration. At
his understanding, of Scripture and
the insight and penetration which he
showed in the questions he asked ; and
at the answers which he returned to
the questions of the doctors. There was
a rivalry among the Jewish teachers to
secure the most promising scholars ;
and very probably some of them had
carefully cared for Jesus during those
two days and nights. Had he remained
longer, he might have attracted general
attention. But the time had not yet come.

48. When his parents discovered
where he was, and saw him among
the teachers of Israel, they likewise
were amazed, struck with wonder, at
finding him in such a position, and so
absorbed in the subjects of discourse as
to utterly forget them. No wonder that
Mary, "when she gazed upon that august
assemblage, when she saw, as she per-
chance might have seen, the now aged
Hillel the looser, and Shammai the
binder, and the wise sons of Betirah,
and Rabban Simeon, Killel's sou, and
Jonathan the paraphrast, the greatest
of his pupils, — when she saw these, and
such as these, all hanging on the ques-
tions of the divine Child, no wonder
that she forgot all in the strange and
unlooked-for circumstances in which
she found him whom she had so sorrow-
ingly sought for." — Ellicott, Life of
Christ, p. 96.

And his mother, she being his own
and only human parent, addressel him,
very likely in the hearing of &..3, in
words of reproof or complaint. It was
the first she had ever had occasion to

A. D. S.

LUKE II.

him, Son, why hast thou thus dealt with us? behold,

49 tliy lather and I have sought thee, sorrowing;. And
he said unto them, How is it that ye sougiit me?
Wist ye not that I must be about 'my Father's bus-

50 iuess? And ''they understood not the saying which
he spake unto them.

« Ph. 40 8 ; John 2.

16 ; 4. 34 ; 6. 38 ;

9. 4.
kch. 9. 45; 18.34.

utter; she ovorlooke>i his higher work.
Son, why hast thou, etc. ? Rather,
Son, why diiht thou thus deal with 7i$f
Words of mingled tenderness and re-
proach, implying neglect and indiffer-
ence on his part. Such conduct in such
an ever-faithful child seemed utterly
unaccountable to her. Thy father.
Thus she could only speak of Joseph,
lie was the reputed father and exercised
all the care and duties of a father in
bringing him up. It is very probable
that Mary had never made known to
Jesus the mysteries of his birth ; possi-
bly she had never related to him, ex-
cept in a most general way, any of the
events that followed, leaving him to
discover his nature and mission by his
own consciousness and by revelation
from Grod. Sought thee, sorrowing.
A strong expression. Sought thee, hour
after hour and from place to place, in
great anxiety, in deep distress. The
loss of such a child and the thoughts
of evil which might possibly have be-
fallen him were enough to arouse the
keenest anguish.

It should also be remembered that
Judea was now reduced to a province,
under Copouius, the first governor ; that
the system of taxation introduced by
him had only two years before excited
the insurrection of Judas ) and that the
political horizon was still disturbed.
The hundreds of thousands who came to
the passover contained warring ele-
ments; popular tumults were threaten-
ing; Roman soldiers were on the alert.
Hence the greater danger in leaving the
regular caravans.

49. Jesus replies, in conscious rec-
titude and in the simplicity of his holy
childhood, without intending censure,
yet in words containiuij reproof, How
is it that ye sought me, Avith so
much anxiety? And did not know
where to find me? His wonder is not
that they sought him, but tliat they
sought him in sorrow, and knew not
where he was. Wist ye not ? Did ye
not hntw from my past history and from

my love for the temple and service of
God and from my desires and conscious
impellings to active duty? That 1
must be. This is the must, the needs
be, so frequently expressed by our
Saviour, implying what was appointed
and necessarv in liis mission, ch. 9 : 22 ;
i;i : 38 ; 19 : o ; 24 : 44 ; John 4 : 4, etc.
About my Father's business ? Lit-
erally, In my Father's or at my Father's.
Some supply business, meaning. Did ye
not know that I must be engage<l in my
Father's matters, attending to his ser-
vice and to his word ? But it is better,
with others, to supply house, since the
idea of place seems involved in the
answer, and it was common in similar
expressions to supply house or temple.
Did ye not know that I must be in my
Father's house f That was the most
natural place for him to be. His ex-
pression of surprise includes a gentle
reproof that they should not at once
have thought of liis being in the temple
attending to the ser\nces and word of
God ; that they should not recognize
his relation to* God and something of
his divine mission. The expression my
Father has often been noticed in contrast
to the words of Mary, Thy Father, ver.
48. He intimates in this answer that
God was his Father. This is the first
record we have of his consciousness of
his own divine nature. Olshausen sup-
poses that Jesus at this time first became
conscious of the fact. Dr. Kendrick has
well said : " If the child's consciousrress
precludes the element of divinity, why
not equally man's consciousness? The
distance of the two states from each
other is lost in the infinite interval
which separates both from deity. It
may well be questioned whether, in
fixing the moment when divine con-
sciousness first developed itself in
Jesus, Olshausen is not venturing be-
yond his depth. "Who shall say that
Jesus was ever destitute of it ?" — Ols-
hausen, Am. Edition, p. 251.

50. They understood not the
saying. They did not fully under-

LUKE II.

A. D. 8

51 And he went down with them, and came to Naz-
areth, ^ind was subject unto them. But his mother
™kept all these sayings in her heart.

52 And Jesus "increased in wisdom and stature, and
in favor with God and man.

>Eph.6.1,2; IPet

2. 21.
™ ver. 19; Dan. 7

28.
» ver. 40 : 1 Sam. 2,

26.

stand what he meant. And they felt
also that there was more in it than
might at first appear. The fact here
stated seems to imply that Jesus had
not learned his divine origin from his
parents, and it shows that they had not
fully comprehended what had pre-
viously been foretold of him, eh. 1 : 35.
And probably during the twelve years
of growth, in which there was nothing
miraculous, Mary gradually thought
less of his supernatural nature, while
her mind was occupied with the inter-
esting traits of his character and the
progress of his mental and spiritual de-
velopment. "It was really necessary
that they should not fully understand,
in order that the parental instincts on
the one hand, and the filial submission
on the other, might remain natural."

51. He went down, into the coun-
try, with them, Jerusalem being not
only geographically higher, but was
also regarded as more elevated relig-
iously. Was subject unto them.
His consciousness of his Messiahship
and divine Sonship did not interfere
with obedience to his parents. The
occurrences in the temple, however,
show that his subjection was voluntary ;
it was a part of his voluntary humilia-
tion, Phil. 2 : 7, 8. As he left heaven
for earth, so now he leaves his Father's
house for his humble earthly house at
Nazareth. How difierent from many
children, who despise their parents be-
cause of ignorance or poverty ! Thus
for eighteen years he retires into obscu-
rity, till he came next to be baptized of
John in the Jordan. Yet he was about
his Father's business. Living a perfect
childhood and youth, and acting his
part as a man in the various relations
of life, were parts of that " obedience of
one man " by whom many were to be
made righteous, Rom. 5 : 19. We are
not, however, to suppose that his divine
nature disclosed itself except in his sin-
less purity. If he had performed mir-
acles, doubtless they would have been
recorded. • As we hear no more of Jo-
seph, it is probable that he died before

Jesus entered upon his public ministry,
but probahly not before brothers ancl
sisters were born into the family. Matt.
12 : 55. From Mark 6 : 3 it may be in-
ferred that Jesus learned the carpenter's
trade and worked with his father, and
possibly supported hia mother after hia
death.

But (And) his mother, from her
peculiar relation to the child, and per-
haps from her mental constitution, was
more observing and reflecting than Jo-
seph regarding him. Kept these
sayings and occurrences in her
heart, frequently pondering upon
them, though she could not fully
understand them. Thus for eighteen
years she patiently waited.

52. We have a summary account of
the mental, spiritual, and physical de-
velopment of Jesus in his youth, as in
ver. 40 we have of his childhood, Je-
sus increased in wisdom and
stature. Both soul and body were de-
veloped, going on to perfect manhood.
Some translate age instead of stature as
comprehending the latter, but increas-
ing in age does not necessarily include
a corresponding increase in stature.
Besides, increasing in age is too appa-
rent and quite tautological. For how
could Jesus have increased in soul and
in body without increasing in age ? but
he might have increased in both wisdom
and age without ever increasing in body.
The meaning is that Jesus continued
after this to advance in wisdom and
stature, implying age and increasing
maturity according to the usual order
of growth. He grew mentally and
physically like others, though his wis-
dom was beyond that exhibited by ordi-
nary men.

It is evident that Jesus could read
and write, from his reference to Hebrew
letters (Matt. 5 : 18), his writing on the
ground (John 8:6), and his reading in
the synagogue, ch, 4 : 16. He not only
displayed a ready acquaintance with
Scripture by the oft-repeated question,
"Have ye not read" (ch. 6:3; Matt.
19 : 4; 21 : 16, etc.), but also a deep aud

A. D. 8.

LUKE II.

extensive knowledge, from his numer-
ous quotations and allusions to the law,
prophets, and lx>ok of Ps;\lnis. And
tliis involved a knowleilije of the He-
brew original ; yet the Aramaic was the
common language of the people then,
and the Hebrew had beeome compara-
tively a dead language. Without doulrt,
Joseph and Marv, according to their
ability, had taught him to read perhaps
some simjiler portions of Scripture.
And further we may presume that he
receiveii some instruction from leaders
in the synagogue at Nazareth. But all
this fails to explain his extensive and
profound knowledge. He had not been
taught in the schools, John 7 : 15. It
was not rabbinical lore, the tradition of
the elders, which he had made liis
study, but the book of God.

** Whatever the boy Jesus may have
learned as a child or boy in the house
of his mother or in the school of the
synagogue, we know that his best teach-
ing was derived from immediate insight
into his Father's will. In the depths
of his inmost consciousness did that
voice of God which spake to the father
of our race as he walked in the cool
evening vmder the palms of Paradise,
commune more plainly by far ^sith
him. He heard it in every sound of
nature, in every occupation of life, in
every interspace of solitary thought.
His human life was an ' ephod on which
was inscribed the one word God.' Writ-
ten on his inmost spirit, written on his
most trivial exj>eriences, written in sun-
beams, wrinen in the light of stars, he
read everywhere his Father's name." —
Dr. Fajrrae, Life of Christ, vol. i., p.
92.

And in favor with God and
men. *' His physical, mental, and
spiritual development was so natural
and symmetrical that God and man re-
garded his advancing and maturing
powers with increasing complacency." —
Annotated Paragraph Bible. In his
human nature he increased in every ex-
cellence ; he so performed all his duties,
and his obedience in every respect was
so perfect, that the Father viewed him
with increasing favor, ch. 3 : 22 ; John
8 : 29. And so marked was his liie with
piety, benevolence, and kindness as to
gain the friendship and atFection of all
aroimd him. But in his divinity God's
love was essentially the same always.

Remarks.

1. ^fen act freely, yet in accordance
with God's purposes. Both the right-
eous and wicKeii, without even knowing
it, take such courses as fulfil the i)redic-
tions of j)rophecy and accomplish the
puqx)ses of God. The emj»eror at Home
and Joseph at Nazareth uncons<.*iously
fulfil the word of the Lord, vers. 1—4;
Isa. 10:5-7; Jer. 51 : 20-24.

2. God overrules evil for good. The
long and tedious journey for Mary and
the decree that abases Israel are the
means for fixing the time and place for
the advent of the King of spiritual Is-
rael, vers. 1-5; Ps. 7b : 10; Rom. 8 :
28; 1 Cor. 11 : 19.

3. Christ was bom in the fulness of
time, at the centre of the world's his-
torv, political and religious, ver. 6 ; Gal.
4:4; Acts 13 :23; Heb. 1 : 2.

4. " God manifests all his attributes
in sending his Son : his poicer in mak-
ing Mary become a mother through the
operation of the Holy Spirit ; his iois-
dom in the choice of the time, place,
and circumstances; his faithfulness in
the fulfilment of the word of prophecy
(Mic. 6 : 1); his holiness in hiding the
miracle from the eyes of an unbelieving
world ; and especially his love and grace,
John 3 : 16." — Dr. Van Oosterzee.
Vers. 1-7 ; John 1 : 14.

5. How did the Son of God humble
himself for tis ! ver. 7 ; PhU. 2 : 6, 7 ;
1 Pet. 4 : 1, 2.

6. How many places and how many
hearts now have no room for Jesus I ver.
7 ; ch. 9 : 52, 53 ; Job 21 : 14 ; Isa,
65: 2.

7. We should not despise the condition
of the poor, for therein was Christ bom,
ver. 7; Prov. 22:2; Mark 14:17;
James 2 : 5.

8. God honors honest toil. Many,
while attending faithfully to the daily
duties of Life, have been favored, like
the shepherds, with the blessings and
the glorv of the Lord, vers. 8, 9 ; Ex.
3 : 1, 2;'l Sam. 16 : 11-13.

9. They who attend to their duties to
God and men need not fear angels nor
anv heavenlv visitant, vers. 9, 10 ; Matt.
2S': 5: Eev."22 : 20.

10. God reveals himself and his truth
to the humble, ver. 10 ; ch. 14 : 11 ; Ps.
138 : 6 ; 1 Cor. 1 : 26-29 ; James 4 : 11.

11. Christ is bom to you as a personal

LUKE II.

A. D. 8.

Saviour, ver. 11 ; 1 Thess. 5 : 9 ; 1 John
2:1; Ual. 1 : IG.

12. Clirist hmnbleth himself so that
vou might find him, ver. 12; 2 Cor.
8:9.

13. Christ's humiliation is ever joined
with divine honor, vers. 12, 13, 27-31 ;
ch. 22 : 43 ; 23 : 44-47.

14. Learn from the joy of heaven
how to regard the advent of Christ,
vers. 13, 14 ; Matt. 2:1,2.

15. The inhabitants of heaven have
a deep interest in our salvation. Man
alone is indiflferent, vers. 13, 14; ch. 15 :
7, 10.

16. Learn from the shepherds to seek
the truth, to follow it, and to make it
known to others, vers. 15-17 ; John 7:17;
Acts 26 : 19 ; 2 Kings 7:9; Acts 4 : 40.

17. If the cradle of Jesus had such
an effect on the shepherds, what effect
should his death and resurrection have
on us ? ver. 17 ; 2 Cor. 5 : 14, 15.

18. How many hear of Christ only to
wonder and perish ! ver. 18 ; John 6 :
60 ; Acts 13 : 41 ; Rom. 9 : 32.

19. Happy are they who, like Mary,
ponder upon divine things, and with
special interest treasure them up in
their hearts, ver. 19 ; Prov. 2 : 1-5 ; 3 :
21, 22.

20. The joy of Christian experience
gives all the glory to God, and enters
into all the duties and relations of life.

21. Christ submitted to the law, in
order that he might deliver us from
the law, vers. 20, 21 ; Gal. 4 : 4, 5 ; Rom.
10 : 4 ; Heb. 9 : 26.

22. Jesus, the name of earth and
heaven, ver. 21; Phil. 2 : 10; Eph.
1 : 21.

23. " Let all those who present others
to the Lord seek to be first themselves
pure," vers. 22-24; Jer. 14 : 10-12;
Mai. 1 : 10, 13.

24. Christ's whole life and every step
of his life fulfilled prophecy, ver. 23 ;
Acts 3 : 22-24 ; 10 : 43.

25. They that wait on the Lord shall
not wait in vain, vers. 25-27 ; ch. 18 : 7,
8 ; Gen. 49 : 18 ; Ps. 37 : 5-7 ; Lam. 3 :
25, 26.

26. Christ is the Consoler of human
hearts, ver. 25 ; John 14 : 1, 16-19 ; 2
Cor. 1:5; Heb. 2 : 17.

27. We are not prepared for death
until we by faith have seen the Lord's
Christ, vers. 26-30; John 3 : 18; 8 : 24;
Phil. 3 : 9-11.

28. We should seek the guidance of
the Spirit into the paths of duty and
blessing, ver. 27.

29. We should seek Christ in his
house, vers. 27, 49 ; Ps. 63 : 2 ; 68 : 24.

30. How abundantly are the promises
of God fulfilled ! Simeon not only sees
but embraces the promised Consoler,
ver. 28.

31. No eye is satisfied with seeing
until it sees Christ, ver. 30 ; Eccles. 1 :
8 ; Ps. 17:15; John 8 : 56 ; 1 John 3 : 2.

32. Christ is the centre and glory of
his people and the Light of the world,
vers. 31, 32; Isa. 11 : 10; John 8 : 12;

33. We have reason often to wonder,
not only at the greatness of revealed
truth, but also at our stupidity in not
beholding it, ver. 33 ; ch. 24 : 25 ; Mark
8 : 21 ; John 8 : 43 ; 2 Pet. 3 : 16.

34. Christ is the rock of salvation to
some and the stone of stumbling to
others. The knowledge of him leaves
none where it found him, ver. 34; Isa.
28 : 16 ; 1 Cor. 1 : 23 ; 2 Cor. 2:16; Ps.
89 : 26.

35. Christ is the great Touchstone of
human hearts, ver. 35 ; ch. 12 : 49-53 ;
Matt. 26 : 75 ; 27 : 4, 5.

36. Those whose age or position in
life permits, should devote much time
to the active duties of pietv and charity,
vers. 36, 37 ; ch. 8 : 2, 3 ; 1 Tim. 5 : 5-10.

37. They who persevere in watching,
praying, and Christian labor shall not
go unrewarded, vers. 37, 38; Isa. 40:
31; Mic. 7:7; Acts 10 : 4.

38. The conversation of Christians
should savor of Christ. How much
might Christian women thus accom-
plish ! ver. 38 ; Prov. 10 : 20 ; 15 : 14 ;
Eph. 4 : 29 ; Col. 4 : 6.

39. When public duties are accom-
plished, we should return to private
duties. Both are important, and be-
tween them there is no necessary con-
flict, ver. 39 ; 1 Tim. 5:4; Eph. 6 : 4.

40. Children should seek from above
those graces and gifts which will make
them like the child Jesus, ver. 40 ; Prov.
2:6; 8:17; James 1 : 5.

41. Parents should not only attend
public worship themselves, but also
take their children with them, vers.
41, 42; Gen. 18 : 19; Deut. 4:9; Prov.
22 : 6.

42. Christ has made the age of twelve
significant. Childhood and youth should

A. D. 8.

LUKE III.

The ministry of John the Baptist ; the baptism of Jesus.

III. NOW in the fifteenth year of the reign of Tiberius
Caesar, (Pontius Pilate being governor of Judea, and

be devoted to our Father's service, vers.
42, 49 ; Ps. 3-t : 11 ; Prov. 20 : 11 ; Matt.
21 : 15, 16 ; Eph. 6 : 1 ; 2 Tim. 1 : 5.

43. How mauy, in jouraeving, lose
sight of Jesus! ver. 43 ; Ps. 119 : 93.

44. How many seek Jesus now among
earthly friends 1 ver. 44; John 7 : 34;
8 : 21-24.

45. The places whither persons resort
indicate their character. It is a good
sign when the young seek places of
worship and religious instruction, vers.
45, 46: Prov. 20 : 11.

46. We should expect to find Jesus
in bis house and among his professed
people, vers. 46-49; Matt. IS : lS-20;
28 : 20.

47. " Children may instruct a parent
if thev do it respectfullv and modestly,"
ver. 49 ; 1 Sam. 19 : 4, o.

4S. Children who cheerfully obey
their parents in that respect resemble
the child Jesus, and by it may show
their love to him, ver. 50 ; Eph. 6 :
1-3.

49. As most of our Saviour's life was
spent in private and at humble Naza-
reth, so God calls for service mostly in
private and in the hiunble walks of
life, ver. 51 ; Mic. 6:6-8; Matt. 6 :

50. That youth is the most beautiful
which combines a corresponding phys-
ical, mental, and spiritual growth, ver.
52 ; Prov. 15 : 20 ; 2 Tim. 1 : 5.

51. " Try to be little, like the Little
One, that you may increase in stature
with him.'" — Bonavextuka. Vers.
40,52.

CHAPTER III.

Having briefly recounted the birthj
infancy, childhood, and private life of
Jesus, Luke now proceeds to relate the
ministry of John the Baptist (vers. 1- \
18); his imprisonment (19, 20); the i
baptism and genealogy of Jesus, 21-38. |
This chapter and the first thirteen i
verses of the next chapter form an in- ]
troduction to the narrative of Christ's '
-^ublifijoinistry.— ' |

1-18. The ministry of John the
Baptist. Preaching and baptizing. \

The eflect of his ministry on others ; ita
result on himself. Matt. 3 : 1-12; Mark
1 : 1-8. Luke in some respects is the
fullest; he alone gives the exact date
consistent with what he had said con-
cerning himself in ch. 1 : 3. He also
alone quotes the prediction in vers. 5, 6,
and alone records the exhortations of
John to the people, the publicans, and
the soldiers.

1. In the fifteenth year ... of
Tiberius Caesar. Since Luke is
writing for the race, and Judea had
already been reduced to a llomau
province, he very properly designates
the time in the reign of the Roman
emperor. Tiberius C(esar was the
second Roman emperor, successor to
Augustus, who began his reign August
29th, A. 1). 14. Augustus, however, ad-
mitted Tiberius to a share in the empire
from about the beginning of A. D. 12.
He reigned till A. D. 37, and died at the
age of seventy-eight. In early and
middle life he distinguished himself as
an orator, soldier, and administrator of
civil affairs. But upon being raised to
supreme power, he became slothful,
self-indulgent, cruel, licentious, and
vindictive, a scourge to the Roman
people. If t/ie fifteenth year be taken
from the time when he began to reign
alone, then John commenced his public
ministry A. D. 28, when he was over
thiity-two years of age. It is, however,
better and more common to compute
from the time when Tiberius was asso-
ciated in the government, which would
fix the fifteenth year at A. D. 26, when
John was somewhat over thirty years
old. John, being six months older than
Jesus, would probably commence his
ministry about six months before him,
ver. 23, The word also translated
reign is such as may well include the
two years of associated power. Compare
chronological note on ch. 2 : 8. See
author's Harmony, pp. 243, 244, 1 9, 3.

Pontius Pilate. Herod the' Great
left his kingdom to three sons, Arche-
laus receiving half of it, including
Judea, Idumea, and Samaria. After
Arehelaus was deposed, A. D. 6, Judea
and Samaria were annexed to the

LUKE III.

A.D. 8

Herod being tetrarch of Galilee, and his brother
Philip tetrarch of Ituraea and of the region of Tra-
chonitis, and Lysanias the tetrarch of Abilene,
"Annas and Caiaphas being the high priests,) the

•John 11. 49, 51;
18. 13; Ac. 4. 6.

Roman province of Syria, and governed
by procurators, an office subordinate to
a governor of a province, the sixth of
whom was Pontius Pilate. He was ap-
pointed A. D. 25, and held his office
ten years during the reign of the empe-
ror Tiberius. He was noted for his
severity and cruelty; and by several
massacres, to one of which Luke refers
(eh. 13 : 1), he rendered himself odious
to both the Jews and Samaritans. The
latter accused him of cruelty before Vi-
teliius, the governor of Syria, by whom
he was ordered to Rome to answer to
the charge before the emperor. But
Tiberius having died before he arrived,
Pilate is said to have been banished by
his successor, Caligula, to Vienna, in
Gaul, and there to have committed sui-
cide. The trav ler who descends the
Rhone, in the South of France, may see
still standing the very tower from which,
as tradition says, Pilate precipitated
himself and died. Being governor,
or procurator.

Herod. This was Herod Antipas,
the son of Herod the Great. He received
from his father Galilee and Perea, and
received the title of tetrarch, a Greek
word meaning a ruler of a fourth part,
which became a common title for those
who governed any part of a province,
subject only to the Roman power. He
continued in office until A. D. 39, when
he was banished to France, whither
Herodias followed him ; both died in
exile. He was cunning (ch. 13 : 32),
unscrupulous (ch. 3 : 19), superstitious
(ch. 9:9), sensual and weak. Matt. 14 :
9. Compare on ver. 19 and ch. 9 : 7-9.

Philip, Herod, a son of Herod the
Great by Cleopatra, a woman of Jerusa-
lem. After his father's death he became
tetrarch of Ituraea, commonly sup-
posed to be the same with the modern
province of Jedur, south of Damascus,
and embracing the eastern slopes of
Hermou, and of the region of Tra-
chonitis, which lay east of Itursea.
He built a new city on the site of
Paneas, near the source of the Jordan,
which was called Csesarea Philippi,
Matt. 16 : 13. He was by far the best

of Herod's sons, and ruled well. He
must not be confounded with his half
brother Philip, whose wife Herodias
Herod Antipas seduced, and who lived
in private life, having been disinherited
by his father.

Lysanias, supposed to be a descend-
ant of a prince of the same name, who
lived sixty years before this, and was
put to death by Antony. — Josephus,
Antiq. xv. 4, ^ 1. It is probable that
Josephus mentions this very Lysanias
when he speaks of the " tetrarchy of
Lysanias," "Abila of Lysanias," and
" the kingdom of Lysanias,"^?i^ig'. xviii.
6, ^ 10 ; xix. 5, § 1 ; Jew. War, ii. 12,
^ 8. It may also be added that a coin
has been found with the name Lysanias,
tetrarch, upon it, and also an inscription
was seen by Pocock^on the remains of
a Doric temple at the ancient Abila,
which mentions Lysanias, tetrarch of
Abilene.

Abilene was the district round Abila,
a town eighteen miles north-west of
Damascus. How large this district
was is unknown. It was a part of the
dominion of Herod the Great, but upon
his death, or soon after, was given to
Lysanias.

2. Annas and Caiaphas being
the high priests. According to the
best manuscripts, this should read,
Annas being high priest, and Caiaphas.
Annas was high priest for several years,
but was deposed by Valerius Gratus,
and after several changes in the office,
Caiaphas, son-in-law of Annas, was ap-
pointed about A. D. 25, and remained
in office until A. D. 37. Since there
could be only one high priest at a time,
and Caiaphas was actual high priest
during Christ's public ministry, the
question arises. How could Annas also
be spoken of as high priest ? The fol-
lowing will be a sufficient answer:
1. Having held the office once, accord-
ing to Jewiiih custom, he retained the
title. Thus it is common to speak oi
" the governor," " the senator," and the
like, though the person so named has
gone out of office. 2. Annas was still
the legitimate high priest according to

A. D. 26.

LUKE III.

word of Grod came unto John the son of Zacharias »ch. i. so.
3 Pin the wildernees. "i And he came into all the country

iMk. 1. 4. 15; Jn. 1. (>-S.

the law of Moses (the office being for
life, Num. 20 : 28 ; 85 : 2')), and may
have been so recrarded by the Jews,
althou.&:h, under Roman rule, Caiajihas
lone could actually officiate. With
reverence fora divinely-appointed office,
Lnke may have thus mentioned Annas
first, while he gave Caiaphas the second
place. 3. Annas may have held the
office of sagaiiy or substitute of the
high priest, who officiated occasionally
in the room of the high priest when
anything hindered him or rendered
him unfit for his office. He was also a
ruler and governor over other priests.
This office is mentioned by the later
Talmudists. 4, Annas exercised great
influence, and living to old age secured
the high priesthood to five of his sons.
His influence both with Caiajihas and
the people is evinced by the fact that
Jesus when betraved was first brought
before Annas, Jolin 18 : 12-14, 24,

or Roman procurators ; already the
chief influence over his degraded San-
hedrim was in the hand of the supple
Herodians or wily Sadducees. It
seemed that nothing was left for his
consolation but an increased fidelity tD
Mosaic institutions and a deepening in-
tensity of Messianic hopes. At an
epoch so troubled and restless, when
old things were rapidly passing away,
and the new continued un revealed, . . .
there was a general expectation of that
'wrath to come' which was to be the
birth-throe of the coming kingdom, the
darkness deepest before the dawn. The
world had groWn old, and the dotage
of paganism was marked by hideous
excesses. Atheism in belief was fol-
lowed, as among nations it always has
been, by degradation of morals. . . . Phil-
osophy had abrogated its boasted func-
tions except for the favored few. Crime
was universal, and there was no known

The word of Gofi tiamp to Tohwr-I rrmrdr for the horror and ruin which
*ilke the proptiets of old, John was i U was causing in a thousand hearts. . . .
specially directed to utter the divine | xhere was a callosity of heart, a petri-
I messi"

jssage to the peoplo^^^id to ba,piiwr,<fying of the moral sense, which even
r^ 1 : 2- Ea<»k«-6 i~U' This marked ; those who suffered from it felt to be ab-

the beginning of John's ministry, as
is evident from the whole account, not
some later appearance of John which
was the cause of his imprisonment, as
some have supposed.

lu the wilderness, of Judea, the
barren, hilly, and sparsely-settled re-
gion between Hebron and the Dead
Sea. The word wilderness, or desert, in
the New Testament denotes merely an
untilled, unenclosed, and thinly-in-
habited country.

This was in *' the fulness of the time "
(Gal. 4 : 4), in an age ripe for the
coming of Christ and his forerunner.
" It was an age of transition, of un-
certainty, of doubt. In the growth of
general corruption, in the wreck of
sacred institutions, in those dense clouds
which were gathering more and more
darkly on the political horizon, it must
have seemed to many a pious Jew as if
the fountains of the great deep were
broken up. Already the sceptre had
departed from his race ; already its
high priesthood was contemptuoasly
tampered with by Idumaeau tetrarchs

normal and portentous. Even the
heathen world felt that * the fulness of
the time had come.' " — Dr. Fakkar,
Life of Christ, vol. i., p. 105.

3, And he came ; from his seclusion
(ch. 1 : 80), in obedience to the divine
command. Into all the country
about {the) Jordan, the region lying
between the fords opposite Jericho and
the Dead Sea. He went through this
region announcing the word of the
Lord to all the inhabitants. Here, too,
were the great routes of travel, and it
was very probably in the spring, near
the passover, when crowds would be
going and returning from Jerusalem.
The Jordan is the chief river of Pales-
tine running from north to south. It
is formed by the junction of three
rivers before it enters the "waters of
Merom," now Lake of Huleh. Issuing
from this lake, the Jordan flows nine
miles to the Sea of Galilee. Thence it
pursues its crooked course to the Dead
Sea. Lieutenant Lynch, of the United
States Xavy, who traversed the river
in 1848, found that although the dis-

LUKE III.

A. D. 20.

4 about Jordan, preaching the baptism of *" repentance '^^^- 4- i'; lO- 7;
'for the remission of sins ; as it is written in the book Bch?i!]'7^'
of the words of Esaias, the prophet, saying, *The voice 'Mt. 3. 3; Mk. i.

3 ; John 1. 23.

tance from the Sea of Galilee to the
Dead Sea is but sixty miles in a straight
line, it is two hundred miles by the
coui-se of the river. It rushes over not
fewer than twenty-seven rapids, and
many others less precipitous. Its cur-
rent is usually swift and strong. Its
width varies at different points from
seventy-five to two hundred feet, and
its depth from three to twelve feet. Its
fords and its clear running waters
were admirably adapted for the baptism
of the multitude who came to John.

Preaching. Proclaiming, announ-
cing publicly. Travelling the country,
he delivered his brief messages, first to
individuals, families, and small compa-
nies wherever found, and afterward to
crowds who flocked to hear liim.

The baptism. The word baptism
is the Greek baptisma transferred into
our language with its final letter
dropped. It means literally a plunging,
an immersion. In this all lexicogra-
phers are agreed. Its figurative mean-
ing is based on this ground-meaning,
and always expresses an idea of immer-
sion, ch. 12 : 50. But it is only with
the literal meaning that we have here
to do. See on ver. 7. The baptism of
John was a new rite. It was not
founded on the immersions of the old
dispensation, under which persons per-
formed the ceremony of bathing or im-
mersing the whole body, not on others,
but on themselves. Lev. 15:6; 16 : 4.
The immersion of one person by another,
as a divinely-appointed act, is peculiar
to Christianity, and was first introduced
in connection with it. It was practiced
neither among Jews nor heathen.
Some, indeed, would found it on prose-
Iji^e baptism among the Jews, but this
appears not to have been known till
long after John. Indeed, the earliest
mention of proselyte baptism is found
in the Babylonish Talmud, a Jewish
commentary of the sixth century. John
himself declared that he received his
commission to baptize directly from
God, John 1 : 33, and Jesus intimated
that the rite was revealed to John from
heaven, ch. 20 : 4. As the new rite was
a distinguishing feature of his ministry,

he was called The Baptist (ch. 7 : 20),
and his preaching was specially desig-
nated as that of baptism. Baptism
of repentance, so styled because it
implied, enjoined, and symbolized that
thorough change of mind denoted by
rei^entance. It represented him receiv-
ing it as dead and buried to sin, with its
guilt and defilement, and rising a new
man to a new life — a life never to end
and devoted to God. Compare John 5 :
24 ; Rom. 6 : 3, 4. See on ch. 13 : 2.
For the remission of sins. Unto
forgiveness of sins as connected with re-
pentance. John directed the faith of the I
penitent to ** him who should come after '
him" (Acts 19 : 4), through whom for-
giveness and salvation were to be ob-
tained, ver. 16 ; John 1 : 15-17, 29. He
doubtless held out promises of pardon
and salvation, ver. 6.

4. As it is written. Closely con-
nected with what precedes. The preach-
ing and baptism of John were the fulfil-
ment of certain prophetic predictions.
Luke, in writing for the race, recognized
the authority of the Old Testament. In
the book, roll or scroll of linen, papy-
rus, or parchment, the ancient form of
a volume, written inside and unrolled
for reading. The words, the pro-
phetic discourses which Isaiah wrote.
Esaias, the Greek form of the Hebrew
name Isaiah. Saying should be omit-
ted according to the best critical author-
ities. Isaiah began to prophesy under
the reign of Uzziah, about 759 B. C, and
continued the prophetic office about
sixty years under Jotham, Ahaz, and
Hezekiah. The predictions here quoted
are found in Isa. 40 : 3-5 ; 52 : 10. John
also applies it to himself. See John 1 :
23. The figure here used is founded on
an Eastern custom of sending persons
to prepare the way for the march of a
monarch through a wild and unculti-
vated region.

The voice of one crying. It is
not John, but his preaching and mission,
which are made prominent. His whole
public life was as a sermon. His
preaching was indeed a voice of one cry-
ing aloud, of short duration, but by its
great earnestness exciting attention, and

A. D. 26.

LUKE III.

of one crying in the wiUlerncss, Prepare ye the way
5 of the Lord, make his paths strai<rht. Every valley

shall he filled, and every mountain and hill shall be

broui>;ht low ; and the crooked shall be made straip^ht,
G JHid tlie rouj:;h ways shall be made smooth. And "all

flesh shall see the salvation of God.
7 Then said he to the multitude that came forth to

be baptized of him, ^O generation of vipers, who

"ch. 2. 10; Ps. 98

2 ; Isa. 32. 10.
»Ge. 3. 1, 15; Mt.

12. 34; 23. 33;

John 8. 44; Rev.

12.9.

the place of his preaching was the wil-
derness. The wilderness wjis a strik-
in;j emblem of the spiritual desolation
of Israel at that time. Prepare ye
the way. Remove the obstructions
and repair the roads. Repent of sin,
reiKumee and forsake it. Of the
Lord, Jehovah, as applied to the ^Xes-
siah. See on eh. 1 : 76- Malte his
paths^straight aud^^smoot4K There
ms toB& a rSterence to a level as
well as to a direct road, as appears from

e next verse.

HUik£— cxtondo hiy^otation be-
yond either Matthew or ^iai4r.- E^ry
_^'aH«^«htiin)e~ftned, ete. Thus^
smooth and even road would be formed
through a wild, rough, and uneven couu-
j^,try. . Diodorus, in his account of t^
iruirekes of Semiramis, theceiebrSfed
queen of~Babylon, into M€^Ta and Per-
sia, says : " In her march to Ecbatane
she came to the Zarcean mountain,
which, extending many furlongs, full
of craggy precipices and deeji hollows,
could not be passed without making a
great circuit. Desirous of leaving an
everlasting memorial of herself, as well
as of shortening the way, she ordered
the precipices to be digged down and
the hollows to be filled up ; and at great
expense she made a shorter and more
expeditious road, which was called the
road of Semiramis." Thus the moun-
tains orpjide would be levelled^ thejval-
lev>-efunbelief would be filled up, t^ei^
"iiful and crooked ways straisrhtened^'
nd their rough paths of selfishness,
sensuality, and worldliness would be
Biaile smootli.. v

6. And all flesh. This quotation is
added from Isa. 52 : 10, and is in har-
mony with the spirit of Luke's Gospel
— the gospel for the race. The "mid-
dle wall " should be levelled. So re-
markable and conspicuous would be
the preparation and Mio march of
Zion's King upon the straight and

smooth hitjhway that the whole human
race should see the salvation of

God, the Messiah, who alone brings
salvation. Compare notes on ch. 1 : 69
and 2 : 30.

7. Then. Rather, Therefore. In
accordance with the design of John's
ministry, as just described by prophetic
Quotations, he addressed the multitudes
who came to him for baptism in the
laiiguage that follows. The multi-
Uide, or crowd. The news would soon
Spread throughout the whole of Pales-
tine by means of the people who at-
tended the feasts; and as the country
was not large, companies of pilgrims
could soon gather from all quarters,
Matt. 3:5. It was also the saobatical
year, when the people were compar-
atively free from agricultural labors,
Ex. 23 : 11. To be baptized. Lit-
erally, To he immersed. This has been
the meaning of the verb in the original
in every stage of the Greek language,
and it is still its meaning in the modern
Greek. In accordance with this mean-
ing, the Greek Church in all of its
branches has uniformly practiced im-
mersion from the earliest period to the
present. Compare the author's Notes
on 3Iatthew, ch. 3 : 6. and his Notes on,
Mark, ch. 1:4; also see Dr. Conant's
Baptizein, Carson On Baptism, and kin-
dred works.

Generation of vipers. Matthew
(^:7) informs us that Pharisees and
Sadducees were present, who were- tlxua.,^^^
particularly addressed. Luke, in writ-J^
ing for Gentiles, did no^need specially
to specify these two classes. Doubtless
"liTTrnT^lTrthe-TttttltitTnte Had come from
idle curiosity, others were envious and
jealous, and some| especially of the
Sadducees, were sneering at the dan-
gers impending in a future life. Yet
all seemed somewhat aroused and anx-
ious. At a glance John perceives their
selfish and wicked motives in coming,

LUKE III.

A. D. 26.

hath warned you to flee from ''the wrath to come?

8 'Bring fortli therefore ^fruits worthy of repentance ;
and begin not to say witliin yourselves, ''We have
Abraham to our father: for I say unto you, That God
is able of these stones *to raise up children unto

9 Abraham. And ''now also the axe is laid unto the
root of the trees; "every tree therefore which bring-
eth not forth good fruit is hewn down, and cast into
the fire.

10 And the people asked him saying, *^What shall

b Mai. 3. 1-3. « ch. 13. 7, 9 ; Mt. 7. 16-19 ; John 15. 6. ^ Ac. 2. 37.

"Ro.S.y; IThes. 1.

10; liev. 6. IG. 17.

»l3. 1. 10, 17; Ac.

26. 20; 2 Cor. 7.
10, 11.

y(;al. 5. 22, 23:

V\n\. 1. 11.
» John 8. .33, 39; Ro.

2. 28, 29 ; 4. 1, IG ;

9. 7, 8; Gal. 4.

28-31.
•Mt. 8. 11, 12; Ac.

1.5. 14; 1 Cor. 1.

27, 28; Gal. 3.
27-29.

and at once indicates their character.
JJrood of vipers, persons both doceitlul
and malignant, hypocritical, and hold-
ing pernicious doctrines and principles ;
hence, injurious to others and exposed
to coming wrath. The vij^er is a very
poisonous serpent, Acts 28 : 3-6. Who
hath warned you. Who did warn
you, or Who warned you. An expres-
sion of surprise and distrust. What
has moved you to this when you think
yourselves the " children of Abraham "
and the models and teachers of the peo-
ple ? Who showed you that you must
tlee ? Who awakened in you a fear of
coming judgment? Strange that such

formalists should be thus aroused! It

was a Jewish maxim that ng,^e}fcum-\
cised persQ^_ciiuld-«Ter-he-k>stj/ Wrath

rt-o come. Impending wrath, which
/ was to be visited upon those who re- '
^ jected the kingdom of heaven and neg-
lected preparation. The Jews expected
troublous times in connection with the
appearance of the Messiah, Mai. 3:1;/
4:5; Isa. 60 : 12 ; 63 : 1. John referred
prophetically to the wrath coming upon
the Jewish nation at the destruction of
Jerusalem, and upon all the wicked at
the general judgment, 1 Thess. 1 : 10;

J^attv-34 -: 21," ?a, 39. — "

S. Bring forth therefore fruits,
not merely emotional and selfish fear,
but such works and conduct as will
show your sincerity and shall be
worthy of repentance, proper and
suitable to such a change. See on ch.
13 : 2. Begin not to say, etc. Do
not attempt to plead hereditary priv-
ileges. The Jews, *and especially the
Pharisees, thought that, as children of
Abraham, they were partakers of the
promise made to him, and consequently
possessed the favor of God and a right
to share in the blessings of the Messiah,

John 8 : 33, 39. To our Father.

Kather, For our Father. For intro-
duces a reason why they should not
trust in a hereditary salvation. God
is able of these stones. God is not
of necessity confined to you, the natural
descendants of Abraham ; but as lie
created Adam out of the dust of the
earth, so he can now form of these
stones men who shall be spiritually and
truly the children of Abraham. See
Gal. 3:6, 7. John doubtless pointed
to the stones on the banks of the Jor-
dan. As these were the most unlikely
material, so God could take the most
unpromising persons and make
suitable subj ects^af -the Messiah^ John
condemns the erroneous view of hered-
itary piety then prevalent, and teaches
that not descent, but repentance, was
necessary to the privileges of.>eiTSKTpr

9. Aii^ ntJwalFO^th^ axe is laid.
/Already the axe lies at the root ready
for use, aimed not at the branches, but
at the root. The object is not to prune,
but to cut down. Every tree. Every
one is to be dealt with according to his
individual character. Which bring-
eth not forth good fruit. Men are
to be judged, not by their birth or their
professions, but by their hearts and lives.
Is cut doAvn, without delay, like bar-
rep.^;rees for firewood. The execution
is to be immediate. Cast into the
fire, of impending wrath, already men-
tioned (ver, 7), into fire unquenchable,
ver. 17 ; Heb. 6 : 8. Thus John would
prepare the people for the coming of
Christ by awakening within them a
sense of their true condition and of
their spiritual want. Expecting a tem-
poral deliverer, they would without
this most certainly reject Jesus.

10. Having awakened convictions,
John now directs inquirers. And the

A. D. 26.

LUKE III.

11 we do then? He answcreth and aaith unto them, •cii. n. 4i : is. 5S.
•lie that hath two coats, let him impart to him that jT/.J,' 2 i5!^1(?|
hath none ; and he that hath meat, let him do likewise. i Joiin 3. ii ; 4.'

12 Then ^came also puhlieans to be baptized, and said t^^^'-j 29. Mt 21

13 unto him. Master, what shall we do? And he said 32. • ' • •
unto them, « Exact no more than that which is ap- «ch. 19. 8.
pointed you. ^ i:x. 23. 1 ; Le. 19.

people, the multitudes, asked him.
Kot the Pharisees and Sadducees, who
were so provoked with such plain and
honest treatment that they turned their
backs upon John and his baptism (ch.
7 : 2i>, 30 ; Matt. 21 : 25), and said, " He
hath a demon" (Matt. 11 : IS), but the
common people, who were alarmed,
perplexed, and teachable. What
shall, etc. What, then, shall we dof
The languaa:e of awakened penitents,
Acts 2 : 37^16 : 30.

11. He answereth. John answers
the inquirers by directing attention to
the sin most common among them, and
to the particular sins which distinguish-
ed certain classes of his hearers. John
had observed these, though he "had
lived so secluded a life. He that
hath two coats, or tunics, inner
garments worn next to the skin, mostly
with sleeves, reaching usually to the
knees. Two tunics were sometimes
worn for ornament or luxury. In such
a case the second or upper tunic M'as
longer than the other. Impart, give
to, or share with. Him that hath
none. This answer corresponds with
what John had preached, " Bring forth
fruits worthy of repentance," and to
the question which this preaching
aroused, "What, then, shall we do?"
Avarice and unfeeling selfishness cha-
racterized at this time the Jewish people,
James 4 : 1-4 ; 5 : 1-6. The very oppo-
site of these would be the fruits which
would indicate repentance in their ca§e.
Deeds of justice, self-denying gener-
osity, and charity, though not in them-
selves a ground of merit, were what
should be expected of persons who pro-
fessed the change of heart and life
embraced in repentance, Isa. 58 : 6, 7 ;
Mic. 6 : 8 ; 1 John 3:17; 4 : 20. The
coat and meat, rather /oo<i, represent
the physical necessities of men. These
Bhould not be hoarded, but generously
imparted a.s others have need.

12. There came also publicans, tax-

gatherers under the Roman government.
Publicans consisted of two classes. The
first were Roman knights, residing
generally at Rome, who levied the
revenues of a large district ; the second
were subordinate collectors, each of
whom was required to pay a certain
sum to his superior, with the privilege
of raising as much more as he pleased
for his own profit. This led to extortion
and oppression. The latter class were
the publicans of the New Testament.
Over this class were placed agents in
the provinces, who superintended the
actual business of collecting the reve-
nues. Such a one was probably
Zaccheus, Avho is styled a chief publi-
can, ch. 18:2. Publicans were regard-
ed as willing tools of oppression, and
instruments of a Gentile or heathen
power and a foreign despotism. Their
very name was expressive of a depraved
and reckless character, ch. 8:11; Matt.
18 : 17; 21 : 31. The Jews engaged as pub-
licans were practically excommunicated
persons, and excluded by their occu-_
pation from respectable society. They
were classed with harlots (Matt. 21 : 31)
and with the heathen. Matt. 18 : 17.
The Jews had a proverb, " Take not a
wife out of a family where there is a
publican, for they are all publicans."
People of this class were also convicted
of their guilt under John's preachinap^
and inquired,-Mast«F5-nrther, Teacher,
what shall we do, to show the sin-
cerity of our repentance and to escape
the coming wrath ? The publicans alone
here address John as teacher, implying,
perhaps, their humble and teachable
spirit under the sense of sin.

13. The appropriate fruit of repent-
ance, in persons who were noted for
their extortions, would be strict integ-
rity, even-handed justice; hence, John
enjoins upon publicans. Exact no
more than that which is appoint-
ed you, by your superiors. He de-
mands not that they should give up

LUKE III.

A. D. 26.

14 And the soldiers likewise demanded of liim, saying,
And what shall we do ? And he said unto them, Do
violence to no man, neither accuse any falsely ; ''and
be content with your wages.

15 And as the people were in expectation, and all
men mused in their hearts of John, whether he were

16 the Christ, or not ; John answered, saying unto them

»• Phil. 4. 11;

6.8.

1 Tim.

their employment, but that they should
be honest in the performance of their
duties. If they truly repented, they
would indeed exhibit other fruits, but
this in their case was indispensable.
AVithout it there could no true repent-
ance.

14. And the soldiers. Rather,
And soldiers. Probably Jewish troops ;
for had they been Gentiles, John would
doubtless have enjoined upon them,
among other things, the worship of the
true God. Such worship is here taken
for granted. Who they were is un-
certain ; they could have been Jewish
soldiers of the Roman province of
Judea, or of Herod Antipas of Galilee.
But whoever they were, they appear
to have been engaged in actual military
service. The name here applied to
them, and translated soldiers, means
men under arms, or men on the march.
These were also aroused by John's pun-
gent preaching; and in concern for
themselves, they ask What, etc.. What
shall we do, we alsof John's answer
was adapted to their sins and tempta-
tions. They were prone to insolence,
violence, malice, and insubordination.
John does not command them to give
up their occupation, but to carry into it
honesty, kindness, and contentment.
These traits would be significant fruits
in their case, but without them their
repentance would be hollow and value-
less. Do violence to no man, to
no one. The literal meaning of the
Greek verb here employed is to shake
violently, and hence to vex and harass,
in order by insolent and overbearing
treatment or by terror to extort money
or gain some selfish end. Neither
accuse any falsely, in order to re-
ceive a bribe or to obtain a reward. Be
content Avith your wages. The
word translated wages literally means
" something purchased to eat with
bread." Hired soldiers were at first
paid partly in rations of meat, grain,
and fruit. Hence the word came to

mean rations, wages, or stipend. Here
it includes both food and money. Seek
not unlawfully to increase it by mutiny
or by sedition or by dishonest gains
from the people.

From the above examples, we catch
a glimpse of John's manner of preach-
ing. He was eminently practical, re-
buking the particular sins of the people,
and enforcing the duties of love, mercy,
justice, and fidelity in daily life ; de-
manding a breaking off from sin and
the living of a pious life as the evidence
of repentance. He does not condemn
any particular avocation, but the sins
and abuses commonly connected with
it. Of course, if any one of his hearers
could not follow a given employment
without committing these sins, it would
be his duty to change his employment.

15. As the people were in ex-
pectation, that John would clearly
declare himself, who he was, John 1 :
25. This shows how deep the impres-
sion which John had made upon the
people. They were waiting anxiously
for some indication or declaration from
himself which would set the matter at
rest. From John 1 : 19-28 it appears
that a deputation was sent from Jeru-
salem to obtain from him a definite
answer. And all men mused, etc.
All were reasoning in their hearts con-
cerning John. They were pondering all
the facts in the case, and considering
the reasons for and against. Whether
he were the Christ or not. Rather,
Whether he was not the Christ, an in-
direct question, implying an affirmative
answer. Notwithstanding their notions
of Christ as a prince and warrior, they
were just as ready to conclude that this
great and bold preacher in rough gar-
ments of camel's hair was indeed the
Christ. A single word from him would
have at once aroused the Jewish nation.
Hence the necessity of his making an
emphatic assertion that he was not the
Christ (John 1 : 20), and of pointing to
him as soon to come, vers. 16, 17. This

A. D. 26.

LUKE III.

all, 'I indeed baptize you with water; but one ^■^^•^•^}.'-^~*f
niiirhtier than I cometh, the latchet of whose shoes or. • . .

I am not worthy to unloose: he yhall baptize you
with the Holy Ghost and with fire : whose fan is in

conduct of John shows his moral great-
ness and the humility becoming so good
a man.

1(3. John answered, etc. John
answered them nil, S(i}/iu(f. He publicly
and frankly declared to all, both to the
people who came to his baptism and
the deputation which came from Jeru-
salem, that he was not the Messiah who
was soon to appear. I indeed bap-
tize you with water^ in iratfr. So
the versions of George Campbell Nor-
ton, American Bible Union, translate.
The preposition en (in) is omitted in
the original (so also in Acts 1:5; 11 :
16), but in the corresponding phrase
that follows in is inserted, in the Holy
Spirit. In the parallel passage in
Matthew (3 : 11, 12) the preposition is
used in both cases, and so also in Mark
(1 : 8) according to some of the best
manuscripts, while others read as here.
"We often find in parallel phrases
a preposition now inserted and now
omitted with the same essential sense.
Thus in 1 Pet. 4 : 1 we find a similar
construction, " Christ hath suffered for
us in the flesh" (without the preposi-
tion) ; " for he that hath suffered for us
in the flesh" (with the preposition).
Compare Eph. 2:1, " Dead in tres-
passes" (preposition omitted), with Col.
2 : 18, " Dead in your sins" (preposition
]nserte<l). Compare 1 John 3 : 18, where
the preposition is omitted three times
aud inserted once.

In these examples, where the prepo-
sition is omitted in the Greek, we have
what scholars style the local dutive,
defining place. Thus Jelf in liis Greek
grammar, the best work on the subject
(:{d edition), § 605, 1, says, "The acci-
dent of place is put in the dative, except
when, occasionally in poetry, the place
is conceived of as the antecedent condi-
tion of the action of the verb. So that
all verbs may be followed by a dative
when it is wished to define the place."
Also in ^ 605, 5, he says, " Under the
local dative, as expressing the particular
point wherein anythinsr takes place, we
must class such expressions as, ' I am
in the same mind/ etc., SoPH. ; ' I am

mostly in this mind,' TnrcYD." Com-
pare the examples of local dative given
m Dr. Conant's Jiaptizein, Exs. 71, 73,
76. 78, S6, 120, 121, 125. Some regard
the dative ip this passage and in Acts
1 : 5; 11 : 16, as that of instrument —
that is, the element used in the immer-
sion— but it is far more natural to regard
it as dative of place as above. There
seems to be nothing in the expression
really demanding the instrumental
dative. That the Greek en (in) is
always found in the expression " Bap-
tize in the Holy Spirit " (in this verse ;
Acts 1 : 5; 11 : 16) may be explained
from the fact that the idea of locality
necessarily connected with an immer-
sion always demands the use of en in
this phrase, since we do not so generally
connect locality with the Spirit.

But one mightier, etc., or 77ie
mightier than I cometh. John (1 : 26,
27) records the more definite language
of the Baptist, that the coming One was
already in the midst of them. Jesus
was mightier in his nature, office, wis-
dom, power, and aims, John 5 : 27 ; 10 :
30, 41 ; Matt. 28 : IS. Yet none greater
than John had arisen. Matt. 11 : 9-11,
The latchet. The strap which fiis-
tened the sandal to the foot. Shoes.
Sandals, the coverings of the bottom of
the feet. They were taken off and laid
aside on entering a house. The tying
and untying the sandals was the work
of the most menial servant. Yet Christ
was so mighty a personage that even
this work John felt himself unworthy
to perform. But John had aroused the
whole Jewish nation. How great, then,
the Messiah I He should arouse the
world, and his power would be felt by
every one of the human race.

Baptize you with the Spirit and
with fire. Literally, in the HiAy
Spirit and fire, the preposition en (in)
being used after baptize, as in Mark 1 :
5, and flre being closely united by and
to Holy Spirit. The form of expression
is the same in Matt. 3 : 11. The prepo-
tion en expresses the element in which
the baptism takes place. Compare sec-
ond paragraph on this verse. The bap-

LUKE III.

A. D. 26.

his hand, and he will thoroughly purge his floor, and ^ ^f ic. 4. 12; Mt. is,
J will gather the wheat into his garner; but the chaflf ukli!^'. ^^'^^'

tism in the Holy Spirit and fire must
not be referred to water baptism in any
sense, for Christ never baptized, but left
that to his disciples (John 4:2); nor
to the common influences of the Spirit
which are peculiarly the Spirit's work
(John 20 : 22), but to the sending of the
Holy Spirit on the day of Pentecost,
which was peculiarly Christ's work,
John 16 : 7. Thus Jesus himself evi-
dently teaches in Acts 1:5. So Peter
looked back to this baptism in Acts 1 1 :
16. As Christ's servants are to baptize
new-born believers in water, so Christ
baptized the new-born church in the
Holy Spirit. This he literally did on
the day of Pentecost, Acts 2 : 2-4. The
words and of fire, as well as the exter-
nal appearance of tongues as of fire, ex-
press symbolically the fiery, the vehe-
ment, ardent, and active power of the
Holy Spirit, and as manifested in those
receiving this baptism, the fiery zeal
and fervor, connected with the gift of
tongues and other gifts, then conferred
upon them. Such an overwhelming
and all-pervading descent of the Holy
Spirit, with other manifestations of fire,
could aptly be styled a baptism in the
Holy Spirit and fire. They were indeed
immersed in the divine element. Their
souls were penetrated and encompassed
on every side, and their bodies by the
symbols of the Spirit, which filled the
house. And fire is omitted in Mark 1 :
8 and Acts 1 : 5, but it is really compre-
hended in the concise expression ^'in
the Spirit," as fire was symbolic of the
power of the Spirit.

Many commentators, however, refer
these words to the baptism of the right-
eous in the Holy Spirit, and of the
wicked in the fire of judgment. Thus
Van Oosterzee says on this passage :
" He will, so to speak, wholly immerse
you in the Holy Spirit and in the fire.
The baptism of fire is appointed for the
unconverted, as that of the Holy Spirit
for believers. . . . Some are renovated
by his baptism, others buried in the
fiery baptism of final judgment." The
passages quoted for the symbolical use
of the word fire are Mai. 4:1; Matt.
25 : 41 ; Jude 7 ; Rev. 20 : 14, 15 ; 21 :
8. It is thought that this interpreta-

tion agrees better with the next verse.
But this is only apparent, for the next
verse does not necessarily refer in any
respect to the baptism in the Spirit. The
language here refers plainly to one
class; for "Holy Spirit" and "fire"
are closely united by the pronoun you
and by the conjunction and. He shall
baptize those that he shall baptize, in
the Holy Spirit and fire.

Christ showed by the baptism in the
Spirit and fire that he was the dispenser
of the Spirit, through whose power his
kingdom would be carried on ; that his
church was fully commenced, and that
the Comforter would be given to believ-
ers of all ages.

John, by contrasting his baptism in
water with that in the Holy Spirit and
fire, showed the superiority of Christ's
ofiice, work, and power over his own.
As spirit and fire are more powerful,
penetrating, and subtle than water, so
Christ's work would be higher, more
spiritual, and profoundly searching than
his, consuming the dross and producing
a higher spiritual life, with all the at-
tendant fruits and blessings.

17. Whose fan. Whose winnowing
shovel is in his hand, ready for use.
Oxen threshed the grain in the East by
treading it out (Deut. 25 : 4), or a thresh-
ing-machine was drawn over it, Isa. 41 :
15 ; Amos 1 : 3. The grain and chaff
mingled were thrown up against the
wind with the winnowing-shovel ; the
chaflT was thus blown away, while the
grain fell in a heap. Thus Christ is
the great Winnower who shall separate
the righteous from the wicked. Com-
pare ch. 22 : 31 ; Jer. 15 : 7. Thor-
oughly purge, cleanse his threshing-
floor, by separating the wheat from
the chaff. Believers are to be separated,
even by severe measures, from both un-
believers and also their remaining sins.
The threshing-floor was a circular piece
of ground in the open field, levelled
and beaten down or paved. An ele-
vated piece of ground was generally
selected, for the purpose of having the
full benefit of the wind, 1 Chron. 21 : 15,
28, 30.

The wheat. The righteous, true
believers. Garner. Granary, stoi-e-

A. D. 2G.

LUKE III.

18 he will burn with fire unquenchable. And many-
other things in his exhortation preached he unto the
peo]>le.

19 MUit Herod the tetrarch, bciiifr reproved by hin\ ' ^J^^'j;^^^ ' ^^•
for Herodiius, his brother Philip's wile, and for all

20 the evils which Herod had done, added yet this above
all, that he shut up John in prison.

tipas, she was his brother's wife. Cora-
pare Mark G : 17-20, 29. Not only for
this one crime did John re])rove Herod,
but for all the evils which Ilcrod
had done, or did — his revellini^s, de-
baucheries, and murders. According to
Jewish testimony, Herod Antipas " was
very wicked and a destroying man.
Many of the wise men of Israel he
slew with the sword."— Dr. Gill on
this verse. His wickedness reached its
climax in the imprisonment and execu-
tion of John.

20. Added yet above all. His
wickedness had already reached a fear-
ful height, but he added to all this
also. Shut up John in prison, in
the fortress of Macharus, on the eastern
shore of the Dead Sea, Josephus, ^nf i^.
xviii. 5, 2. This occurred probably
about November, A. D. 27, and about
a year after our Saviour's baptism.
John's ministry continued about eight-
een months. He was beheaded prob-
ably in March, A. D. 29. See on ch. 9 :
9; also author's Harmony, ?? 30, 31.
The chronological position of this versu
and the preceding one is after ch. 4 : 13.
But Luke thus summarily brings to a
close his account of the ministry of
John, and in the next verse commences
his narrative of Christ's ministry, be-
ginning with his baptism.

21, 22. The Baptism of Jesus, Matt.
3 : 13-17 ; Mark 1 : 9-11. The account
of Matthew is the fullest^ this of Luke
the briefesjL^ti with snTTlfi impftrtrtpt

house. The chaff. The wicked, un-
believers, Ps. 1 : 4.

Fire unquenchable. Fire that
will not be put out, that utt<?rlv con-
sumes, Matt. 13:30; 25:34, 41, 4G;
Isa. 66 : 24 ; Mark 9 : 43-48.

18. And many other things, etc.
And with many other exhortations and
admonitions such as have just been
given, he preached the gospel, or glad
tidings, unto the people. Thus we
have John's manner of preaching the
gospel. He rebuked sin, called upon
the people to repent, and to manifest it
by a thorough change of heart and life,
proclaimed the Messiah approaching
with blessings and salvation to the
righteous, the believing, and judgments
and destruction to the wicked, the un-
believing. Thus he prepared the way
for Christ ; and some hearts were ready
to receive him when he came, John 1 :
37, 41, 43.

19. The warnings and admonitions of
John extended to every class of the
people — to the prince as well as to
subject. As Luke is giving a brief
and summary account of John's min-
istry, he, by way of anticipation, refers
to the imprisonment of John, which
occurred several months after Christ's
baptism, Matt. 14 : 3 ; Mark 6 : 17.
llerod Antipas. See on ver. 1. For
Ilerodias, his brother Philip's
wife. According to the best critical
authorities, this should read, On account
of Herodios, his brothers wife. Hero-
dias was granddaughter of Herod the
Great, daughter of Aristobulus, and
niece of Herod Antipas. She married
Philip, a son of Herod the Great, who
lived in private life, having been dis-
inherited by his father, Herodias, pre-
ferring royalty, left him and married
Herod Antipas, who, to make way for
her, divorced his own wife, daughter
of Aretas, king of Arabia, supposed to
be the one mentioned by Paul in 2 Cor.
11 : 32. Notwithstanding that Herodias
liad left her husband and married An-

particuTars,Qpjt:-mfintioned hy t|hpi n^bpra

-Imijiiply, pll thp. ppnplp bpptip.dj JeSUS

praving. and the bodily f^^ap^ fl.'' ^ ^^^
Jesus was baptized probably at the ford
of the Jordan east of Jericho.

Dr. Harvey, of Hamilton Theological
Seminary, who visited the Jordan in
April, 1874, writes: "The river runs
through a deep ravine with a narrow
fringe of green on either bank, and as
we rode toward it only the top of the
chasm was visible till we came to its
brink. The water is slightly discolored,

LUKE III.

A. D. 26.

21 Now when all the people were baptized, * it came ^Mt.3. i3-i7; Mk.
to pa.ss, that Jesus also being baptized, and praying, 32.^"^^ ' "^ ^'

22 the heaven was opened, and the Holy Ghost descended

and rushes down to the Dead Sea with a
rai)id, strong current. At the fords it
was then about one hundred and fifty
feet across, and very deep; the heavy
storms which prevailed in Palestine
through March had swollen it. It is
rarely fordable. Until lately a ferry-
boat has connected the banks, but it
was swept away and destroyed by the
violence of the stream, and has not
been replaced. We found the water
soft, and delightful for bathing. The
banks are lined with the balsam, the
tamarisk, and the oleander. It is a
beautiful spot, and worthy of its great
history. Here, without doubt, Israel
crossed through the divided waters,
passing from the plains of Moab to the
plains of Jericho. Elijah and Elisha,
in a later age, passed over in like man-
ner as God divided the stream before
them. It was to this place Elisha sent
Naaman the Syrian when he came to
him at Gilgal, and the leper ' went
down and dipped himself seven times
in Jordan, according to the saying of
the man of God, and he was clean.'
Above all, here Christ was baptized by
John ; and as ' he went up straightway
out of the water, lo ! the heavens were
opened unto him, and he saw the Spirit
of God descending like a dove, and
lighting upon him ; and lo ! a voice
from heaven saying, This is my be-
loved Son, in whom I am well pleased.'
As * Jerusalem and all Judea, and all
the region round about Jordan, went
out' to John to be baptized, this must
certainly be the place, for the higher
point of the river fixed on by some is
wholly unlikely, because much too dis-
tant and inconvenient of access to the
multitudes from Jerusalem and Judea."
The exact time of his baptism is uu-
knoAvn. Tradition very generally places
it in the winter, about January 6 or 10.
If John commenced his ministry in
the spring, as is probable, and Jesus
was baptized about six months after,
then it occurred in the autumn. It
may have occurred late in the autumn
A. D. 26.

21. When all the people were
baptized, or had been baptized, A

brief expression, in which all is pop-
ularly used for great numbers. When
the multitudes from all parts of the
land connected with that great uprising
of the people had been baptized in the
Jordan, confessing their sins. Matt. 3 :
6. That the expression must be taken in
this restricted and popular sense is evi-
dent from the fact that John continued
to preach and baptize till his imprison-
ment. 'T^J^hfliPtism of Jftsni, hnir»v»r;
formed ffieTcUma^ of Joha'iOttiiaJiStc* ;
it was tlie .^rreut crowniii.tr act,, forne

Tesua.

great crowning
baptizing in, water

came Daptizing in, water tliat
might be manifested to Israel, John 1
31-34. From that time he -began to d.(i-
erease, but Jesus to increase. All the
people were no longer gathering to
John. The disciples of Jesus were
baptizing more than he, John 4 : 1, 2.
Jesus also being baptized, or hav-
ing also been baptized. Jesus was bap-
tized at the time or period when the
people were baptized, probably at the
close of the greatest baptismal season
of John's ministry, but whether pub-
licly or not is not stated. Luke. :g_^
makes prominent the human slde",9?
Jesus, speaks of his baptism as^^^con-
nected with that of the people, and
also gives the additional i^articular that
Jesus was praying. It is one peculiax.T,
ity of his Gospel that Luke often spg.^s
of Jesus as praying, eh. 6 : 12; y : 18,
29 ; 22 : 32, 41 ; 23 : 34, 46. It was im-
mediately upon his emerging from the
water that he prayed, and it was while
praying that the heaven was open-
ed, cleft, parted, as by a flash of light-
ning (Acts 7 : 56), and the Spirit de-
scended upon him. There was a sud-
den and visible parting asunder in a
portion of the sky. Jesii§.sas:it^^ark
1 : 10; John also_jiEitoessed- it-,- John
lY32. " "

" O happy river ! conscious in each drop,
From thy clear bottom to thy smiling top;
Deep calling unto deep, as rapids swift
To foaming cataracts their voice uplift,
In eager proclamation, far to near
Aud near to far, loud shouting, God Is

here!
Thou, ever reverent, o'er many a steep,
With kneelings many und prostrations

deep,

A. D. 26.

LUKE III.

in a bodily shape like a dove upon him, and a voice
came from heaven, which said. Thou art my beloved
Son ; in thee I am well pleiused.

FallinR and falling, low and lower fall,
And kis8 his feet who is the Lord of all !

« * * * *

Breast high in thee, not snow is half so

wliite,
Nor lialf so spotless is th' unsulliod light ;
Caressing eddies round and round him

■whirled,
In circling dance, the Wonder of the world.
He stoops to thee in all his heavenly

charms ;
I sec him sinking in thy jeweled arms,
L<xst one amazing moment to the sight.
Then rising radiant, dripping gems of

light."

Abrauam Coles, M. D., LL.D.,
The Evangd, pp. Iu3-138.

22. In a bodily shape or form,
visible at least to Jesiis iMflJi.^^;A6)
^^4^ ^^J^X^'- ^-- Like a dove, or

Jis a ctm^e, referring ^>robably to the
fi/ujDf invrhich the Sjiirjt descended; for
as T.uVe (Te?iYilhTy"suyy that the Spirit
dfiisec'.uli i] 111 ail ur^'tmized corpyreul
f^jCiii, it I^_iiio;.t natural to refer the
words ZiX-e or as a dove to that
form. Some^hO-Wever,. jeler it to the
m<in7ier in which the Spirit descended,
gently and swiftly, like the downward
fliglit of a dove. But this leaves the
bodily shape entirely unexplained, and
makes the comparison to be simply be-
tween the descent of the Spirit and a
dave, and not^as it plainly seems to be,
between the Spirit and the dove. The
comparison most naturally implies the
visible appearance of the Spirit in the
shape of a dove. There was of course
nothing material, since it was " the
Holy Spirit." This v?3s_ a fit emblem
of the pure, genlTej and peaceful cha-
racter of Jesus and his work, Isa. 61 : 1-
3; Matt. 10:16; 11:29; 12:19-21.
The descent of the Spirit was also a
token of the Messiah to John, John 1 :
33. Thus Jesus received the heavenly
anointing, and here the active and offi-
cial ministry of Jesus begins^ Ps. 45 : 7 ;
Isa. 11 : 2; 42 : 1.

A voice came. from heaven, from
the FaLhaCy. att^aiiug .iha. ^Mfes-siuhsh i p
of Jesus to Jolin, and through him to
the peaple,.John 1 : 32-.i4. Thou, fn.
answer to Jesus praying^ ver. I'l. Be-
loved Son. Xot'joftly j/ii/ .^o?i (Ps,
2 : 7, 12), but emphatically the Beloved,

Isa. 42 : 1. Son not only expresses hia
Messiahship, but also the close, eixdear-
ing, anil lUvine relation he i>u.staiueil.tu
the Father, the dignity buih of hjs
office and his divine nature, Jyhn 1 : 54^
In thcc I am well pleased. In
all respects as a Son and a ^lediator.
Compare the repetition of this heavenly
testimony, ch. 9:35; Matt. 17:5; 2
Pet. 1 : 17. Thus the three Persons of

th^ ffllP <^^od wprp. manitPsri^fl at, ^yr

Loj^ia. -baptLjan. The ordiiiance..3i;a^
honor^ by- hia. ioiDlidl ob^Lenee, the
desceadiiig -Spiriy aiuL.tha^accroying
v^irejof thp Fathflf

If the question be asked, Why was
-TesHiS hQp^^^^? it may be answered,
Thus Jesus was to fulfil all ri_^lu<'ous-
n,es§^_Ji|a44i,,..2Xi5. It was aii act of
holy obQilifeacfit: iuc.un^btuL uu every
pious individual. Jeaus was ,thus_
brought into a. personal relation to Tns
own kingdom, into an.open'ancT poslhve
connection with his own vLsHjU' ( liiireh.
As its Head he submitted to that which
was obligatory upon all of its members.
It pointed specially to the vicarious
nature of his great work. It was only
as he was connected with a sinful race,
he himself being without sin, that he

could n.ppri:ipriniidy..<iihinit in hqj^tis^Ti

It j)refigured not merely his death,
burial, and resurrection, Luke 1^ :'50,
but also his death to sin — tliat is, to. the
sins of the people, that were -laid on.
him — and his life to ri^hteousnessT-that
is, the new life of all his spiritual peo-
ple. It prefigure<l sin, as it were, re-
ceiving its death and tmrial with himy
and "holiness Its resurrection and life.
Col. 2 : 12, 13; Eph. 2 : 5; Kom. 6 : 3,
4, 8 ; Ps. 40 : 12.

Another question is often a.«;ked.
What is the relation of John's baptism
to apostolic baptism ? They were
essentially one. The baptism of_John,
commencing at the clawn oT~fIie~new
dispensation, was perfonneil in view r i
an api)roaehin_ '•' the

people that til L . lim

who should c'jiiiL iiUcr him'" (Acts
19:4), "Repent, f..r the kingdom of
heaven is at hand," Matt. 3 :^2. This
was the first step in the development

LUKE III.

A. D. 26.

Genealogy/ of Jesus.

23 AND Jesus himself began to be " about thirty years m Num. 4 3 35 39
of age, being (as was supposed) "the son of Joseph, 4:^,47.

"Mt. 13.55: John 6. 42.

of the ordinance. As John's preaching
'(VU's the beginning of gospel preaching
(Matt. 3 : 2 and Mark 1:7, 15; Luke
3 : 18), so his baptism was the beginning
of gospel baptism. Not only was Jesus
baptized by John, but also the apostles,
so far as we know, ch. 7 : 21) ; John
1 : 35-40. Christ's disciples baptizing
in the name of Jesus as the Messiah
formed the second step, John 4 : 2. And
the last commission to baptize in the
name of the Father, and of the Son,
and of the Holy Spirit, the final step
which made the ordinance complete as
an institution of the churches of Christ,
Matt. 28 : 19.

If it be objected that the twelve dis-
ciples of John at Ephesus were re-
baptized by Paul (Acts 19 : 5), it may
be replied that Paul appears to inti-
mate that they never properly received
John's baptism, for they had never
heard of the Holy Spirit of which John
sjioke. Besides, they resided at Ephe-
sus, many hundreds of miles from Pales-
tine, and it was about twenty-five years
after John's death. Hence they were
probably baptized by John's disciples
after his death, and such baptism was
not valid, for the authority to baptize
was entrusted to John, and he had no
right to transmit it to others. And
besides, if the Holy Spirit was not re-
cognized after Jesus had given his last
commission, such bai3tism could not
then be regarded as fully-developed
gospel baptism,

23-38. The Genealogy of Jesus.
Compare Matt. 1 : 1-17. This geneal-
ogy diifers from that in Matthew by
tracing the lineage of Jesus through the
line of Nathan, the son of David, down
to Adam ; whereas Matthew gives the
line of the kings of Judah to David,
and extends the descent only to Abra-
ham. Matthew says, " Jacob begat Jo-
seph, the husband of Mary," while
Luke puts it, " Joseph, the son of Heli."
See below.

23. And Jesus himself began to
be, etc. This translation is ungram-
matical. It is better to translate, Jesus
himself was above thirty years of age

token he began his ministry. Com-
pare Acts 1:1, 22, " began both to do
and to teach." When he began, or bi
ginning, is explanatory, and in some
manuscripts is placed immediately after
Jesus ; in others at the end of the clause.
In either j)lace it is most natural to re-
fer it to his ministry, for Luke had just
narrated our Saviour's baptism, which
stands at the commencement of Christ's
public work. It is also in harmonv
with Luke's manner, for he had speci-
fied the date of the beginning of John's
ministry, besides giving the time of the
annunciation to Zachariah, of that to
Mary, of the circumcision, presentation,
and the first visit of Jesus to the temple.

About thirty years of age. It is
very common for Luke to use the word
about with a specification of time, ch. 1 :
bQ; 9 : 28 ; 22 : 59 ; 23 : 44 ; Acts 10:3;
compare Acts 2 : 41 ; 4:4; 5 : 36 ; 19 :
7. About thirty is not here a round or
general number, referring to any year
within two or three years of thirty, but
a specific designation of time, meaning
a few months beloAv or rather above
thirty. The meaning appears to be
that Jesus began his ministry when he
was more than thirty and less than
thirty-one. This accords with what wo
know of the time of our Lord's birth
and baptism. Thirty was also the age
when Levites entered upon their public
services (Num. 4:3, 47; 1 Chron. 23 :
3), and when scribes were accustomed
to enter upon their ofiice as teachers.
Perhaps, as Van Oosterzee remarks, the
people would not have been disposed to
recognize the authority of a teacher who
had not attained that age. However
that may be, it was the design of God
that the Messiah should not enter upon
his public duties until he had arrived at
the age of thirty.

Too much stress has sometimes been
laid upon the Levitical age of thirty for
the sake of showing that Christ was in-
stalled into his priesthood by his bap-
tism. The facts are that even the Le-
vitical age difiered (Num. 8 : 24; 1
Chron. 23 : 24), that there was no par-
ticular age specified for entering upon

u D. 2G.

LUKE III.

A which was the son of Ilcli, which was the son of Matthat,
which wjis the son of Levi, which was the son of Mclchi,

15 which was the son of Jaiiiia, which was the son of Jo-
seph, which was the son of Mattathias, which was the
son of Amos, which was the son of Xauni, which Wits

IQ t/ie son of Esli, which was the son of Nagge, which was
the son of ^laath, which wjis the son of Mattathias,
which w;is the son of Seinci, which was the son of Jo-

27 scph, which was the son of Juda, which was the son of
Joanna, which was the son of llhesa, which Wiis the son

he priesthood, and that baptism had
lo spoeial reference to Christ's priest-
hood, J^ut to his pubhc ministry. With
Imost as mneh plausibility it mii^ht be
relied that Christ's bai>tism liad refer-
nee to his kinirship because David was
lirty years old when he began to reign,
2 Sam. 5 : 4.

Beiiisr (as was supposed) the
son of Joseph. Being the reputed
son of Joseph. Which was should be
omitteil in this verse and throughout
the genealogy. The son of Ileli.
The aon should not be in itahes, as it is
implied in the Greek. The expression.
Being as was supposed, seems to inth-
cate that Luke had an eye to the real
parentage of Jesus, and that he here
gives the genealogy of Mary. He was
the reputed son of Joseph, but really
the son of HeU. This will appear
})lainer still if, with some, we extend
the parenthesis, and read, "Being (as
was supposed the son of Joseph) the son
of Heli." The grandfather's name is
given because, having no human father,
Ileli was the nearest male progenitor.
Mar\-'s name is omitted because it was
not common to insert the names of fe-
males in genealogical tables, and she
was really represented legally by Jo-
seph her husband. Son also is fre-
quently used in the wider sense of de-
scendant. But if the above interpreta-
tion should be unsatisfactory to any, it
may be said that Joseph might be the
son of Heli in the sense of son-in-law ;
and better still, if Mary was an only
child, and we do not know that she had
any brothers, then Joseph by marriage
became the legal son of her father and
the representative of his familv. Num.
27 : 4; 36 : 5-8. This would "at lea.st
solve the question, which so troubled
the ancients, how Joseph could have
had two fathers. In further support

of the view that Luke gives the geneal-
ogy of Mary it may be added :

i. Luke, in the first portions of his
Gos])el, gives greater prominence to
Mar}% while Matthew gives greater
prominence to Josei>h. It is most natu-
ral, therefore, to su})j)ose Josejdi's gene-
alogy to be given by Matthew, and
Mary's by Luke.

2. It seems e\'ident that Matthew
gives Joseph's genealogy by natural
lineage, for so he uses the word " be-
gat " in his table until after the exile,
and then the same mode of expression
is continued until Joseph. But when
it comes to Jesus, it is no longer "be-
gat," but " Joseph the husband of Mary,
of whom was born Jesus." As Matthew
wrote for Jews, he would most likely
give the legal genealogy of Jesus
through the royal line of David, show-
ing that he was the legal heir to his
throne. But Luke, writing for the race,
would most likely give his natural de-
scent to Adam, showing that he was of
the " seed of the woman," and the Sa-
viour of the world. If Matthew has
given the official descent of Christ, then
the most plausible supposition is that
Luke has given the natural, for why
have another table except it was to
show the actual descent of Jesus ?

3. The Messiah was to be the son or
descendant of David (Acts 2 : 30; Rom,
1 : 3), but this could not have been the
case unless Mary was descended from
David. The language of the angel, in
ch. 1 : 32, implies that Mary was of the
lineage of David ; and the fact that
Joseph was " registered with Mary his
espoused wife" (ch. 2 : 5) at Bethlehem
seems to indicate that Mary represented
a family of David. L'nless, therefore,
Luke's table presents the natural lineage
of Mary, the descent of Jesus according
to the flesh is not given in the New

LUKE III.

A. D. 26.

of Zorobabel, which was the son of Salathiel, which
28 was the son of Ncri, which was the son of Melchi,
wliich was the son of Addi, wliich was the son of Cosam,
which was the son of Elmodam, which was the son of
Er, which was the son of Jose, which was the son of
Eliezer, wliich w^as the son of Jorim, which was the son
of Matthat, which was the son of Levi, which was the
son of Simeon, which was the son of Juda, which was
the son of Joseph, which was the son of Jon an, which
31 was the son of Eliakim, which was the son of Melea,
which was the son of Menan, which was the son of
Mattatha, which was the son of "Nathan, p which was "Zee. 12. 12.

29
30

5. 14; 1

P2 Sara.

Chr. 3. 5.
<lRiith.4. 18-22; 1

Chr. 2. 10, etc.

32 tlie son of David, i which was the son of Jesse, which
was the son of Obcd, which was the son of Booz, which
was the son of Sahnon, whicli was the son of Naasson,

33 wdiich was the son of Aminadab, which was the son of
Aram, which was the son of Esron, which was the son

34 of Phares, which was the son of Juda, which was the
son of Jacob, which was the son of Isaac, which was

the son of Abraham, which was the son of '"Thara, 'Ge. ii. 24, 26.

35 which was the son of Nachor, which was the son of
Saruch, which was the son of Ragau, which was the
son of Phalec, which was the son of Heber, which was

36 the son of Sala, « which was the son of Cainan, which '^e. ii. 12.

was the son of Arphaxad, *which was the son of Sem, *Ge. 5. 6, etc.; 11,
which was the son of Noe, which was the son of ' ^*^*

37 Lamech, which was the son of Mathusala, which was
the son of Enoch, which was the son of Jared, which

Testament — a conclusion which we can-
not accept ; for it was equally as im-
portant, in order to prove his souship to
David, that his natural as well as his
legal descent should be traced to him.

The names Zorobabel and Sala-
thiel (ver. 27) are not to be regarded
as the persons of the same names given
by Matthew (1 : 12) and mentioned in
Ezra 3 : 2; Neh. 12 : 1. Their position
in the two tables points to persons bear-
ing the same names, but living at differ-
ent times. The mere identity of names
i^ no proof that they were the same
persons, any more than that Enoch,
Methusa'^l, and Lamech, descendants
of Cain (Gen. 4 : 17, 18), were the same
as Enoch, Methuselah, and Lamech, the
descendants of Seth, Gen. 5 : 21, 25,
Contemporaries of the same name were
common ; thus, Joram and Joash, kings
of Israel, and Jorara, or Jehoram, and
Joash, kings of Judah, 2 Kings 8 : 16,
23, 24 ; 13 : 9, 10. Compare author's
Harmony, note on ^ 3.

We must suppose that both Matthew
and Luke took their genealogies from
the family records, and that they fol-
lowed them in their minutest particu-
lars. Had they departed in the least
from the originals, it would have been
detected by the contemporary Jews, and
the authenticity of their narrative
would have been weakened just so
much in their estimation. Difficulties
of difference between the two genealo-
gies, even though they could not be
solved, are chargeable, not upon the
evangelists, but upon the obscurity of
the original records, upon which the
Jews were accustomed to depend. The
accuracy of Christ's descent was virtu-
ally acknowledged by them, since the
ancient Jews never disputed the actual
descent of Jesus from David, The
carrying back of the genealogy by Luke
to Adam corresponds with the univer-
sality of his gospel,

36, Cainan. Not found in the orig-
inal Hebrew in Gen. 11 : 12, 13, but

A. D. 2G.

LUKE III.

was the son of ^laleleel, which was the son of Cainan,
38 which was the son of Enos, which was the son of Scth,

which was the son of Adam, "which was the son of "^^-e. l. 2fi. 27;6. l,
God. ^•'^^•«^«-

found in the Septuagint version of the
Old Testament. There are, however,
strong reasons for snsnectincr that the
name was interpolatea by accident or
otherwise in Luke, and possibly after-
ward into the Septuagint to give it
authority.

38. Adam, the son of God, by
creation. Thus Jesus was shown to be
the Son of God, not only by miraculous
conception, in which divinity was united
to humanity, but also in his human
descent through Adam to God. Similar
to Adam, he had a body prepared by
God himself. We have here an addi-
tional evidence that Luke has given the
natural lineap^e of Jesus through Mary.

Remaezs.

1. The gospel comes to ns as historic
truth, ver. 1 ; ch. 1 : 3, 4 ; Tit. 1 : 13,
14 ; 2 Pet. 1 : 16.

2. Ministers are called of God. Ee-
tirement in early life often gives a fit-
ting opportunity for preparing for great
future usefulness, ver. 2 ; 2 Cor. 5 : 20 ;
1 John 4 : 6; 2 Sam. 7:8; Amos
7: 15.

3. The proper preaching of baptism
implies the preaching of repentance.
The former naturally follows and pre-
figures the latter, ver. 3 ; Acts 2 : 38 ;
Rom. 6 : 4.

4. Christ is a King. As his kingdom
is spiritual, a spiritual preparation is
necessary, ver. 4 ; ch. 24 : 47 ; Rom. 14 :
14, 17.

5. The gospel is the great leveller, and
at the same time the great elevator, of
liuman character, ver. 5; ch. 18 : 14;
Isa. 2 : 17 ; 2 Cor. 10 : 5.

6. The gospel is for all ; and all shall
see Christ, either as a personal or as a
neglected Saviour, ver. 6 ; Phil. 2 : 9-
11 ; Rev. 1 : 7.

7. The most wicked have their com-
punctions of conscience; these, if un-
heeded, will make their condemnation
the greater, ver. 7 ; Matt. 27 : 3 ; Acts
« : 24.

8. Outward conditions, such as birth.

Christian friends, transient sorrow, a
profession of religion, will not save one,
ver. 8 ; ch. 13 : 3, 5.

9. Every sinner has at least one
warning. The axe is first laid at the
root. No fruitless soul, however ex-
alted, will be spared, ver. 9 ; Prov. 1 :
24-26; John 3 : 18, 19; 2 Cor. 5 : 10.

10. The renunciation of darling sins,
and the forsaking of cherished wicked
practices, are among the best fruits of
repentance, vers. 10-14 ; Jer. 36 : 7 ;
Ezek. IS : 27.

11. If persons fall into the abuses of a
lawful calling, they fail of presenting
an important fruit of repentance, vers.
10-14; Dan. 4: 27.

12. True repentance includes a sense
of personal pollution and guilt, vers. 7-
14 ; Ps. 51 : 2-4 ; Isa. 64 : 6 ; Dan. 9 :
20 ; Acts 2 : 37 ; 1 Tim. 1 : 13.

13. True repentance is connected
with a view of God's mercy in Christ,
vers. 7-16 ; ch. 1 : 76-78 ; Isa. 53 : 4-6 ;
1 Tim. 1 : 15.

14. Christ is the dispenser of the
Spirit and of spiritual gifts, ver. 16;
John 16 :J.

15. Christ is the great "VVinnower,
separating the righteous from the wick-
ed. The work is already commenced.
It will be thoroughly completed at the
judgment, ver. 17 ; Matt. 10 : 34-36 ;
25 : 31-46 ; John 5 : 22.

16. Gospel preaching includes threat-
enings as well as promises. John, in
preaching the gospel, enforced whatever
truth prepared the way for Christ, ver.
18 ; Col. 1 : 28. " The preacher who
leads men truly to repent must faith-
fully rebuke their distinctive and indi-
vidual sins."

17. The preacher, and indeed every
Christian, should strive to please God,
though they displease men, ver. 19 ;
Lev. 19 : 17"; Gal. 1 : 10.

18. All who do not repent are adding
sin to sin, ver. 20 ; 2 Tim. 3 : 13.

19. As Christ indicated his connection
with the race, and especially with his
followers, by his baptism, so by baptism
should we indicate our connection with
him, ver. 21 ; 3 : 15 ; Gal. 3 : 27 ; Col. 2 : 12.

LUKE IV.

A. D. 27.

The temptation of Jesus.

IV. AND ^ Jesus, being full of the Holy Spirit, returned tMt. 4. i; Mk.
from Jordan, and * was led by the Spirit into the wil- i- 12, 13.

» ver. 11 ; ch. 2. 27 ; 1 Ki. 18. 12 ; Eze. 11. 1, 24 ; 40. 2 ; 43. 5.

20. Like Jesus, his followers should
receive baptism with a heart in commu-
uion with God, ver. 21 ; Acts 10 : 47.

21. Christians should possess the
dove-like spirit of Christ, gentleness,
harmlessness, love, and purity, ver. 22 ;
Matt. 10 : 16 ; Gal. 9 : 22.

22. How many wonders attest that
Jesus was truly the Wonderful ! — The
angels and the star at his birth, the de-
scending Spirit and the witnessing
Father at his baptism, ver. 22.

23. Heaven is opened to us by the
Son, vers. 21, 22 ; John 1 : 51 ; 14 : 6.

24. Let us accept of Christ as our
Mediator, and love him who is accepted
and loved by the Father, ver. 22 ; John
5 : 23 ; 1 Tim. 2 : 5.

25. Jesus made the age of thirty sig-
nificant as the beginning of his public
ministry. A minister at that age should
be fully equipped for his work, ver. 23.

26. Christ is the centre of history.
Toward him all things converged before
his coming, and since then his influence
has gone forth upon all things, vers.
23-38.

27. How fleeting is human life ! How
earthly memories depart! How few
names are handed down to posterity !
Let us see to it that our names are writ-
ten in heaven, vers. 23-38 ; ch. 10 : 20 ;
Phil. 4 : 3.

28. The Bible reveals the origin and
unity of the race, vers. 23-38.

29. We should see to it that we can
trace our genealogy spiritually up
through Christ to God, ver. 38; Eom.
8 : 15-18.

CHAPTER IV.

Luke now proceeds to relate the con-
flict of Jesus with Satan and his triumph
over him, vers. 1-13 ; the beginning of
his public ministry in Galilee, 14, 15;
his first rejection at Nazareth, 16-30;
his teaching and healing at Capernaum,
31-41 ; and his first missionary tour
throughout Galilee.

1-13. The Temptation of Jesus,
Matt. 4 : 1-11 ; Mark 1 : 12, 13. Mark
only makes a brief but vivid reference ;

Matthew and Luke are about equally I
full, but distinct. The third temptation '
with Matthew is the second with Luke,
and the reverse. The order of Matthew
is to be preferred, as it more carefully
indicates the order of time and ob-
serves a more natural climax. Mat-
thew (4:1) and Luke (4:1) state gener-
ally that Jesus was led by the Spirit into
the wilderness. Mark (1 : 12) vividly
brings to view the impelling power of
the Spirit : driveth him, urged him on.
Matthew (4 : 3) has stone and bread in
the plural ; Luke (4 : 3) has them in
the singular. The evangelists may be
giving the sense and not the exact Avords
of Satan, or we may suppose Satan to
have first said, Command these stones to
he made (literally) loaves of bread, and
then, pointing to a particular stone, to
have said, '* Command this stone that it
be made bread." The quotation from
Deut. 8 : 3 is given more fully by Mat-
thew (4 : 4) than by Luke (4:4); but
that from Ps. 91 : 11, 12, is fuller in
Luke (4 : 10, 11) than in Matthew (4 :
6). The meaning in both is the same.
So also Luke (4:6,7) gives the language
of Satan more at length than Matthew
(4 : 9). The evangelists may have been
aiming to give the sense rather than the
precise words in their exact order. Such
variations show that they did not copy
from one another. Since they present
no discrepancy, they are evidences to
the independence and truthfulness of
their narratives. Other differences will
be noted below.

1. Jesus, being full of the Holy
Spirit, just received at his baptism,
was fully prepared for his public minis-
try and for the temptation which it was
necessary to undergo before entering
upon it. Compare 1 Cor. 10 : 13. This
important fact is only mentioned by
Luke. Returned from Jordan.
Rather,/rom the Jordan. See on ch. 3 :
3. According to Mark (1 : 12), this was
" immediately " after his baptism. Led
by the Spirit. Literally, in the Spirit ;
in the fulness and under the power of the
Holy Spirit he was led into the wil-
derness. Some suppose it to have been

A. D. 27.

LUKE IV.

2 derness, being forty days * tempted of the devil. And '9n-.Vfr' ^^
^in those days he did eat nothinir; and wlicn they jEx.'ai. 28;

Ileb. 2.

were ended he afterward Miunfxered.

• lleb. 2. 14.

And the devil 9. 9; i Ki,

Pen.
19. 8.

enst of the Jordan, but since it is styled
" the wilderness," without further speei-
tication, it was probably the wilderness
of Jordan west of Jericho, ch. 3 : 2. This
is still one of the most dreary and deso-
late rec^ions of the Avhole country. The
wildness of certain parts of it is strik-
iui^ly indicated by Mark, " He was with
the wild beasts." The mountain Qua-
rantania, in this wilderness, so called
from the forty days of fasting, which
tradition has marked as the site of the
temptation, is described by I'obinson as
" an almost perpendicular wall of rock
twelve to fifteen hundred feet above the
plain." " The side facing the plain is
as perpendicular, and apparently as
high, as the rock of Gibraltar." — Dk.
Thomson, Land and Book, vol. ii., p.
450. " Trench reminds us that Adam
was tempted in a garden, and by his fall
turned the world into a wilderness.
Christ takes up the battle where Adam
left it, in a wilderness, and by his victory
converts the world into a garden." — Dk.
F. Johnson.

2. Being forty days tempted, etc.
It is better to connect this verse more
closely with the preceding, placing a
comma after "forty days" instead of
after "wilderness," thus: led in the
Spirit into the wilderness forty days,
tempted by the devil. The most natural
meaning of this passage, as well as of
Mark 1 : 13, is that Jesus was tempted
during the forty days. The language
in Matt. 4 : 3 does not necessarily indi-
cate the first assault of Satan. Those
recorded by Matthew and Luke were
doubtless the most signal assaults of
the tempter. Forty is a significant
number in its scriptural usage with
reference to sin, Gen. 7:4; Num. 14 :
34; Deut. 9:18; 25:3; Ezek. 4:6;
29 : 11. To tempt here means to entice
or solicit to sin.

The devil. The name means a tra-
ducer, a false accuser, and answers to
Satan of the Old Testament, which
means adversary. Job 1:6; Zech. 3 : 1.
There is but one devil. In all passages in
the common version where "devils" or
a "devil " occurs the meaning is demons
or a demon — that is, inferior evil spirits

under the direction and control of the
devil. Both Satan and the demons were
probably once angels of light, 2 Pet. 2 :
4; Jude 6. The Scriptures frequently
speak of him as a personal agent,
ascribing attributes and acts to him,
John 8 : 44; 14 : 30; 2 Cor. 11 : 3, 14,
15; Eph. 6 : 11, 12; 1 Pet. 5 : 8, 9; 1
John 3:8; Rev. 2 : 10; 3:9; 20 : 10.
Whether he appeared in visible form is
not stated, though fairly implied. The
acts ascribed to him render it probable
that the devil appeared in a bodily
form, and possibly as an angel of light,
2 Cor. 11 : 14.

In those days, the forty, he ate
nothing. Luke alone makes this defi-
nite statement, showing that Jesus ob-
served a total abstinence from all food.
Compare similar fasting of Moses and
Elijah, Deut. 9 : 18 ; 1 Kings 19 : 8. And
when they u^ere ended he after-
ward hungered. Afterward is not
necessary, and should be omitted ac-
cording to the highest critical author-
ities. A high state of spiritual enjoy-
ment will render a person for a time
independent of the common necessities
of life. Jesus, with his perfect bodily
organism and his holy nature full of
the Holy Spirit, appears to have been
in such a state as to be quite insensible
to the demands of appetite until the
forty days Avere ended. Then, accord-
ing to the design of the Spirit, he hun-
gered, doubtless with all the intensity
that such long fasting would naturally
produce. Thus, it became him as a
man, the second Adam, to be tempted
and to overcome. As a man there was
a possibility of falling; as God-man
there was no possibility. The human
soul of Jesus was free from all tendency
to evil ; he could, therefore, be tempted
only from without. Yet he " was in all
points tempted like as we are, yet with-
out sin," Heb. 4 : 15. But since he could
not be tempted through evil desires, he
was tempted through the senses ; and
that Satan might bring his temptations
the more thoroughly to bear, Jesus hun-
gered, he felt the strong cravings of ap-
petite necessarily resulting from long
fasting. He was worn and weak for

100

LUKE IV.

A. D. 27.

said unto him, If thou be the Son of God, command
4 this stone that it be made bread. And Jesus answered

him saying, *It is written, That man shall not live by 'Ex. 23. 25; Deu.

bread alone, but by every word of God. ^" ^"

6 And the devil, taking him up into an high mountain,

want of food, thus presenting a rare
opportunity for Satan to bring upon
him his strongest and most artful temp-
tations.

3. Jesus is now exposed to the three
forms of temptation, the lust of the
flesh, the lust of the eye, and the pride
of life, 1 John 2 : 16. They run par-
allel with the temptation of our first
parents in the garden, Gen. 3:6. In
the first, Jesus is tempted to unbelief
and selfishness ; in the second, to am-
bition and idolatry ; and in the third, to
presumption and vanity.

If thou be the Son of God. The
original is worthy of careful study. Son
is emphatic, but has not the article be-
fore it, as in the title The Son of God,
so often applied to the Messiah. The
tempter thus lays emphasis, not on his
Messiahship, but on his Sonship. The
expression is equivalent to If thou he
God's Son, hence possessed of extraor-
dinary and supernatural powers, etc.
It may have some reference to the dec-
laration at his baptism, " Thou art my
beloved Son." The devil may have
been himself in doubt about the Mes-
siahship of Jesus, though not about his
Sonship. If thou. He would have
him doubt the reality of his Sonship,
and also distrust his Father. As if he
had said, " Use the means at your dis-
posal to supply your wants, instead of
depending on God, whom you call your
Father, but who appears to have for-
gotten you; comm.and that this stone —
pointing to some particular stone — he
made bread, and thus you will satisfy
your hunger and at the same time give
evidence of your Sonship." Thus the
tempter would lead him both to dis-
trust God and exercise a selfish princi-
ple. The temptation addressed to Jesus
was mucli stronger than that addressed
to our first parents, since they had all
the fruit of the garden, except of one
tree, at their disposal.

4. It is written. It is remarkable
that all the quotations with which Je-
sus rebuffs Satan are from Deuteronomy,
and within the compass of a few verses.

Jfonod sees in Jesus the true Israel of
which the nation was a type. As Jesus
is tempted as a man, so does he meet
every temptation exactly as any one
else might meet it, by the simple and
appropriate use of God's word. To have
performed a miracle would have been
contrary to his uniform principle of
action. With him. miracles were for
the honor of his Father, for the good
of others, and for confirming his mis-
sion and doctrine ; he never performed
one to defend or relieve himself. Matt.
20 : 28 ; 26 : 53, 54. As a prophet he
had been led by the Spirit to fasting,
and it became him to wait, and not to
relieve himself by a miracle unless di-
vinely directed.

Man shall not live, etc. In the
passage here cited (Deut. 8 : 3) Moses
tells the people that God, by giving them
manna, had taught them that life could
be sustained, not only by bread, but by
anything he might appoint for that pur-
pose. And Jesus, in quoting it, shows
his reliance on his heavenly Father's
care, and his determination to seek no
means to sustain life but such as God
should appoint.

By every word of God. Abbrevi-
ated quotation according to the sense.
Some of the oldest manuscripts omit
these words, but they are found in
some of the best manuscripts and in
almost all the old versions, and are to
be regarded as genuine. The idea is,
man shall live on whatever God may
appoint, and by whatever means he
pleases, John 4 : 32, 34. Jesus makes
no reference to his divine Sonship. He
was not called upon to prove that to
Satan, much less to perform a miracle
at his suggestion. Yet throughout these
temptations he acts as the Son of God,
but speaks with all the humility and
with all the holy and unselfish principle
becoming to the Son of man, As Satan
tempted Jesus through the bodily appe-
tite, so he approaches men everywhere ;
and thus drunkards, gluttons, and de-
bauchees become his prey.

5. This second temptation is the third

A. D. 27.

LUKE IV.

101

showed unto him all the kingdoms of the world in a

6 moment of time. And the devil said unto him, All
this power will I give thee, and the glory of them :
for ''that is delivered unto me ; and to whomsoever I

7 will [ give it. If thou therefore wilt worship me, all
iJ shall be thine. And Jesus answered and said unto

him, Get thee behind me, Satan: for it is written,
Thou shalt worship the Lord thy God, and him only
shalt thou serve.

bjohn 12. 31; 14.
30; Eph. 2. '2;
Rev. 13. 2, 7, 10-
20 ; Deu. 6. 13.

and last in Matthew, which is doubtless
the correct order, since Matthew gives
the notes of succession and time ; and
this is the severest temptation, and the
most open display of satanic craft and
power. Luke follows the order and
position of places, the desert, the
mountain, the temple. " Perhaps this
order is intended to suggest that tempta-
tion will tind a man in solitude, amid
the sublimest scenes of nature, and even
in the house of God." Taketh him
up. Rather, Leadefhhivi up. A high
mountain. This is onntted by some
of the oldest manuscripts, but is found
in others and in ancient versions. What
mountain cannot be determined. Some
suggest Nebo, from one of whose sum-
mits— namely, Pisgah— Moses had a view
of the promised land, Deut. 34 : 1-4.
Others suggest the Mount of Olives or
one of the high summits north of Jeri-
cho. Tradition, with some probability,
says Mount Quarantania, on the north-
ern boundary of the plain of Jericho.

All the kingdoms of the world,
of the habitable tvorld, applied to the
Roman empire (ch. 2 : 1) and to the
world as known to the ancients, Rom.
10 : 18. Not merely Palestine, but also
the heathen world, over which Satan
exercised spiritual dominion. From
the lofty elevation the kingdoms or
tetrarchies of Palestine and adjacent
regions could be seen, and the more
distant empires of the world might be
suggested by the tempter. The force
of the words, showed him all, etc.,
rather demands that these kingdoms
should have come up before his vision.
That there was something supernatural
in this agrees with the words in a
moment of time, which fact is re-
corded by Luke alone. The suddenness
of the view added much to the jiower
of the temptation.

6. All this power, thrones, domin-

ions, empires. The glory of them,

crowns, palaces, gardens, armies, riches.
For that is delivered unto me.

Rather, For it has been delivered to me.
Luke alone records this. Satan now
appears in his character as " the prince
of this world," John 12 : 31 ; 14 : 30;
16 : 11 ; 2 Cor. 4:4. He showed him-
self also the father of lies (John 8 : 44),
for he had nothing but usurped power ;
the kingdoms of the world were not his
by right, but Christ's (Ps. 2 : 8), and
therefore he could not give them. Yet
there was enough truth in the falsehood
to make it insidious.

7. If thou therefore wilt wor-
ship me, do me homage, acknowledg-
ing my authority and my right to give
thee the kingdoms of the world. This
would be renouncing God and transfer-
ring allegiance to Satan. The meaning
is well expressed by worship me. Jesus
is thus tempted to secular power and
ambition, to become a temporal, worldly,
and a false Messiah, and also to devil-
worship and idolatry. So the tempta-
tion to worldliness, to pomp and show,
comes to us as individuals, and to
churches. Never perhaps stronger than
now, and in America.

8. Jesus instantly repels the thought
and Satan, the author of it. Get thee
behind me, Satan. This should be
omitted according to the best manu-
scripts and the highest critical authori-
ties. It is found in Matt. 4 : 10, from
which it seems to have been transferred
into Luke by a later hand. Satan,
after this repulse, can no longer doubt,
if he did before, the Messiahship of
Jesus ; after this, demons always knew
him. Jesus again answers as a man,
and appeals to-Scripture, citing Deut.
6 : 13: Thou shalt worship the
Lord thy God, etc., quoted from the
Septuagint version, with tne allowable
variation of toorship for fear, to corre-

102

LUKE IV.

A. D. 27.

9 ''And he brought him to Jerusalem, and set him on °'^^^-
a pinnacle of the temple, and said unto him. If thou '

be the Son of God, cast thyself down from hence : for

10 it is Avritten, He shall give his angels charge over

11 thee, to keep thee : and in their hands, they shall bear
thee up, lest at any time thou dash thy foot against a

12 stone. And Jesus answering said unto him, It is
said, Thou shalt not tempt the Lord thy God.

4. 5; Ps. 91.
Deu, 6. 16.

Bpond with the words of Satan, Only
is not expressed in the original Hebrew,
but is fairly implied,

9, The second temptation, according
to Matthew, He brought him to
Jerusalem, Perhaps the devil bore
away Jesus, as the Spirit of the Lord
caught away Philip, Acts 8 : 39. Jesus
permitted Satan to exercise great power
over him. While the language both
here and in Matthew seems to require
more than an inward revelation or
vision, an actual going from place to
place, it does not necessarily determine
whether the devil did or did not trans-
port him thi'ough the air. He brought
him into Jerusalem. See on ch. 2 : 22,

A {the) pinnacle of the temple,
some high point of the temple buildings
well known by that name. The Greek
word translated pinnacle means liter-
ally a ivinglet, and is applied to a wing-
shaped or pointed structure, a gable or
pointed roof. It was probably either
Solomon's porch, on the east side, which
overlooked the valley of Jehoshaphat
or Kidron, or the elevation of the middle
portion of the southern portico, looking
down at a fearful height of about six
hundred feet into the valley of Hinnom.
The latter, which Josephus describes as
a dizzy height, is the most probable.
For further on the temple, see on ch. 1 :
9. The word translated temple, both
here and in Matthew, means the whole
sacred enclosure or temple buildings.

If thou be the Son of God. See
onver. 3. Cast thyself down. Satan
would now tempt Jesus on the side of
that confidence in his Father which he
had expressed (ver. 4), inducing him to
presume upon it, and thence lead him
into vain display and vanity. The
temptation was to presumption and
spiritual pride. Having been repulsed
by the word of God, Satan essays to use
the same weapon in overcoming Jesus.
•' If thou be the Son of God, cast thy-

self down from this dizzy height : it can-
not hurt thee, for thou art under thy
Father's care, and it is in accordance
with his will; for itis written, etc. It
will be also a miracle worthy of thee,
and a striking proof of thy Sonship,
and becoming known will attract the
people after thee."

10, 11. He shall give his angels
charge. This passage (Ps. 91 : 11, 12)
expresses the care of God over the
righteous. And the inference was that
if such a promise had been granted to
all righteous persons, it would certainly
apply more forcibly to the Son of God.
But the devil both misquotes it and
misapplies it. He omits an important
part, '* Keep thee in all thy ways " —
that is, the ways along which God's
providence leads the believer. To
do an act of rashness, vanity, and os-
tentation on such a promise would in-
deed be " to tempt the Lord thy God,"
ver. 12, Origen aptly remarks that
Satan is careful not to quote the next
verse, which foretells his defeat: " Thou
shalt tread upon the lion and adder : the
young lion and the dragon shalt thou
trample under feet."

12. It is said, in Scripture. Jesus
still as a man combats the devil by the
right use of Scripture. It is worthy of
notice that he does not correct the
devil's false quotation and misapplica-
tion of Scripture, but simply shows his
false position by quoting another pas-
sage. What you advise cannot be right ;
for it is contrary to another portion
of God's word, and his truth cannot be
contradictoiy.

Thou shalt not tempt the Lord
thy God, Deut. 6 : 16. The word tempt
here means to put on trial, put to the
pi'ooff to test. Thus in Gen. 22 : 1, God
is said to have tempted Abraham ; in
other words, he put his faith and obe-
dience on trial, he tested them. So the
Israelites tempted God at Massah by

1 A. D. 27.

LUKE IV.

103

13 And when the devil had ended all the temptation, ^<^^- 22. .•)3; joim
he departed from him ** for a season. jg .^4' Y^}'' "" ^^'

Jesus teaches //i Galilee ; visits Nazareth, and is rejected.

14 "AND Jesus returned in the power of the Spirit 43 ; Acts 10. 37. '

asking water to drink, and askinc: in
BUch a spirit that they wonhl judire,
from the reception given to their re-
quest, " whether the Lord was among
them or not," Ex. 17 : 2-7. In the ap-
plication of this passage, our Saviour
intimates that he must not put God on
trial by exercising a })resumptuous
contidence or by needlessly testing his
veracity. The latter would savor of
unbelief, while display or ostentation
would be opposed to humility. To test
prayer in any such spirit would be
profanely to put God to the proof. In
every trial connected with the path of
duty he could trust God ; but he would
not put himself needlessly into dan-
gerous circumstances, and thus trifle
with his promises.

13. All the temptation, rather,
every temptation, every available kind.
He was "tempted in all points" as we
are, but " without sin," Heb. 4 : 15.
Thus Satan exerted his utmost power,
used every art, and left no means un-
tried, but he found no place in the
Saviour's breast, and met a decided
resistance at every point. Departed
from him for a season, until a
time, an opportune season, secretly
intending some future assault, or till a
new opportunity occurred. Luke states
a historical fact ; for though we know
not how often Satan may have assault-
ed Jesus afterward, either secretly or
through others, he certainly renewed
his attacks near the close of our Saviour's
ministiy, when he entered into Judas
and aroused all the powers of darkness
into deadly conflict, ch. 22 : 3, 53 ; John
H : 30. " The positive temptations of
Jesus were not confined to that par-
ticular point of time when they assailed
him with concentrated force. . . . But
still more frequently in after life was
he called to endure temptation of the
other kind — the temptation of suffering;
and this culminated on two occasions,
namely, in the conflict of Gethsemane,
and in that moment of agony on the
cross when he cried, ' My God, my God,

why hast thou forsaken me?'" — Ull-
MANN, Sinlessness 0/ Jesus, Eng. trans.,
p. UO.

It is probable that on the last day of
the temptation the deputation from the
priests and Levites came to John (John
1 : 19) ; and on the day following Jesus
returned from the wilderness, and was
saluted by John as the Lamb of God,
John 1 : 29.

Christ's temptation holds an im-
portant place in his life and work. It
was an assurance of a life of obedience,
and a pledge of victory over all sub-
sequent assaults. As he bore a relation
to the race similar to that which Adam
bore (Rom. 5 : 12-19), the temptation
has an important position in the plan
of redemption. He was also thus pre-
jDared to sympathize with the tempted,
and to rescue them, Heb. 2 : 18 ; 4 : 15.

14-30. Jesus returns to Galilee
and exercises his ministry there.
Rejected at Nazareth. Matt. 4 :
12, 13, 17; Mark 1 : 14, 15; John 4 :
1-4, 43-54. Between this and the pre-
ceding paragraph an interval of several
months is passed over, during which
time Jesus exercised his ministry in
Judea. John (1 : 15 to 3 : 36) alone
gives an account of this ministry. The
first three Evangelists, who give special
attention to Christ's Galilean ministry,
pass it over in silence. On the rejec-
tion at Nazareth see on ver. 16.

14. And Jesus returned, etc. After
leaving Galilee to be baptized, ch. 3 :
21. This may be a general statement,
including the two returns of Jesus, that
before the marriage at Cana (John 1 :
43 ; 2:1) and that after John was cast
into prison, Matt. 4:12; John 4 : 1-3.
It seems, however, somewhat preferable
to refer it only to the latter, as Luke
here begins to relate Christ's active min-
istry in Galilee after John's imj^rison-
ment, Luke 3 : 19, 20. In the power
of the Spirit. Under the full influ-
ence of the Holy Spirit, which descended
upon him at his baptism, attended him
in the wilderness, and continued with

104

LUKE IV.

A. D. 27, 28.

into Galilee : and there went out a fame of him through
15 all the region round about. 'And he taught in their '^'^^.^j^^s^',
synagogues, being glorified of all. 'i8.'20.'

Mt. 9.
John

him in his ministry. The evidence of
this was manifested in his preaching.

The traditional description of our
Lord's appearance is of no vahie, being
the result of rather late tradition, min-
gled with the imagination of some in
the Middle Ages. Yet the following
description of his costume by Dr. Farrar
must be quite near to life : " He is not
clothed in soft raiment of byssus or pur-
ple, like Herod's courtiers or the luxu-
rious friends of the procurator Pilate.
He does not wear the white ephod of the
Levite or the sweeping robes of ihe
Bcribes. There is not on his arm or
forehead the phylacteries (those little
text-boxes) which the Pharisees make
so broad ; and though there is at each
corner of his dress the fringe or blue
ribbon which the law enjoins, it is not
worn of the ostentatious size affected by
those who wished to parade the scruj^u-
lousness of their obedience. He is in
the ordinary dress of his time and coun-
try. He is not bare-headed, as painters
usually represent him — for to move
about bareheaded in the Syrian sunlight
is impossible — but a white turban, such
as is worn to this day, covers his hair,
fastened by a fillet round the top of the
head, and falling back over the neck
and shoulders. A large blue outer robe,
pure and clean, but of the simplest ma-
terials, covers his entire person, and
only shows occasional glimpses of the
seamless woollen tunic of the ordinary
striped textures so common in the East,
which is confined by a girdle round the
waist, and which clothes him from the
neck almost down to the sandalled feet."
— Life of Christ, vol. i., p. 311.

A i^Lxne J report, of him, of his teach-
ing and his doctrine ; of the things he
did at the feast (John 4 : 45) ; of his
miracle at Cana of Galilee on a previous
visit, John 2 : 1-12. The healing of the
nobleman's son (John 4 : 46-54) proba-
bly occurred a little after this. As he
returned to Galilee a report, not only
of what he then taught, but also of
what he had said and done, went
through all the region round
about, through the whole surrounding
country of Galilee.

15. He taught. He himself taught.
Not only was he known by reports of
his words and acts, but in his own per-
son, by his teaching. Being glorined

of all, being praised, honored by all.
While teaching he was the object of uni-
versal applause.

Here we get a glimpse of the style of
our Lord's ministrj'. He taught, en-
tered the synagogues, and, like a Jew-
ish teacher or rabbi, expounded the
Scriptures and instructed the people.
Synagogue means assembly, congrega-
tion, and is applied both to a religious
gathering having certain judicial pow-
ers (ch. 8 : 41 ; 12 : 11 ; 21 : 12 ; Acts 9 :
2), and to the place where the Jews met
for their public worship on ordinary oc-
casions, ch. 7 : 5. Synagogues appear
to have been first introduced during the
Babylonish captivity, when the people,
deprived of their usual rites of worship,
assembled on the Sabbath to hear the
law read and expounded. Compare
Neh. 8 : 1-8. In the days of Jesus
there was a synagogue in almost eveiy
town in Palestine and wherever Jews
resided, and in the larger towns seve-
ral. It is said that there were not less
than four hundred and sixty or even
four hundred and eighty synagogues in
Jerusalem, When the Jews were not
able or not permitted to have a syna-
gogue in a town, they had their place
of prayer outside the town, usually near
a stream or the sea-shore, for the conve-
nience of ablution. Acts 16 : 13.

The times of meeting at the syna-
gogues were the Sabbath and feast days,
and afterward on the second and fifth
days of the week. Each synagogue had
a communitv, with its president, or ru-
ler (Luke 8 : 49; 13 : 14; Acts 18 : 8,
17), and elders (Luke 7 : 3-5), who might
chastise (ch. 10 : 17; Acts 22 : 19; 26 :
11) or expel (John 9 : 34) an offender.
See also Mark 5 : 22 and Acts 13 : 15,
where the rulers and elders appear to
be spoken of indiscriminately as rulers.
It ought to be added that it is not a
matter of certainty how far or how per-
fect was the organization of the syna-
gogue in the time of Christ, Its organi-
zation was probably somewhat changed

A. D. 27, 28.

LUKE IV.

105

16 And he came to * Nazareth, where he had
been hroug^ht up. And, as his custom was, ''lie
went into the synagof^ue on the sabbath day, and

17 stood up for to read. And there was delivered
unto him the book of the prophet Esaias. And

»Mt. 2. 23; 13, 54;

Mk.6. 1.
hrs. 2-2. 2'2; 40.9,10;

John 18. 20; Ac.

13. 14 ; 17. 2.

and developed after the destruction of
Jerusalem \>y the Roiuans.

Syuaj,'ogues were generally built on
eminences, and in imitation of the tem-
ple, with a centre building supported
by pillars, with courts and porches. In
the centre building, or chapel, were a
pulpit, lamps, and a chest tor keeping
the sacred books. It was filled up with
seats, fronting the pxili>it, which stood
on a platform toward the western end.
Behind the pulpit were the high seats
of honor, the " chief seats," where the
scribes and Pharisees loved to sit facing
the people, ch. 23 : 6.

The officiating person stood while
reading the Scriptures ; but when he
and others expounded them, they did it
sitting, ver. 20.

16. Some, with Alford and Olshausen,
regard this visit to Nazareth the same
as that recorded in Matt. 13 : 54-58 and
Mark 6 : 1-6. But, with Meyer, Stier,
Robinson, Tischendorf, Wieseler, Ewald,
Ellicott, Alexander, and others, I pre-
fer to regard them as different. For
this one occurred before Jesus made Ca-
pernaum his place of residence (ver. 31 ;
Matt. 4 : 13), but the other took place
some time after, and is placed both by
Matthew and Mark after the teaching
by the sea-side. Indeed, Matthew really
settles the question, for he refers to two
visits to Nazareth, the first (Matt. 4 : 13)
being the one just before making Ca-
pernaum his residence, and hence par-
allel with this. There is a sufficient di-
versity for holding this view. In the
first visit Jesus is alone and performs
no miracle, ver. 23 ; in the second he is
accompanied by his disciples and heals
some that are sick, Mark 6:1,5. In the
one he barely escapes with his life, and
only through his own superhuman
power ; in the other he leaves the peo-
ple marvelling at their unbelief, and
goes about the villages teaching. And
even the questions and the proverb show
the diversity which might be expected
on two different occasions. Compare
JVotes on Jlark 6 : 1-6.

Nazareth. See on ch. 1 : 26.
Where he had been brought up.

Having spent there twenty-eight or
more years. Matt. 2 : 23. A most im-
portant time when Jesus should first
appear as a teacher among his towns-
men and in their synagogue. As his
custom was, specially referring to his
attending the synagogue on the Sabbath.
A\'e here catch a glimpse of his habit
of attending public worship before his
baptism. This appears to have been
the first Sabbath after his return to
Nazareth. Stood up to read. In
the synagogue the law and prophets
were read and expounded by the ruler
of the synagogue and others. The
Scriptures, except Esther, which might
be read sitting, were read standing,
while sitting was the posture of teach-
ing, ver. 20 ; Matt. 5 : 1. When Jesus
stood up, he indicated his desire to read,
and probably the audience stood while
he read ; this was at least the custom
while reading the law, Neh. 8 : 5.

xVccording to a rabbinical canon seven
were allowed to read every Sabbath, a
priest, two Levites, and five Israelites.
The law was first read, and then the
prophets. " I attended the Jewish wor-
ship at Jerusalem, and was struck with
the accordance of the ceremonies with
those mentioned in the New Testament.
The sacred roll was brought from the
chest or closet where it was kept; it
was handed by an attendant to the
reader ; a portion of it was rehearsed ;
the congregation rose and stood while
it was read, whereas the speaker, as
well as the others present, sat during
the delivery of the address which form-
ed a part of the service." — Dr. Hack-
ETT, Illustration of Scripture, p. 232.

17. His request is readily granted by
the heads of the synagogue, since his
fame as a teacher had preceded his
coming to Nazareth. The book. The
books of the ancients were rolU of
parchment, papyrus, linen, or other
flexible material, which were rolled
upon a stick, and upon rea/Iing were

106

LUKE IV.

A. D. 27, 28.

when he had opened the book, he found the place J^is-6i.i-3i;58.6.
where it was written, 'The Spirit of the Lord is upon ^J" r* 20"' 7.^'22-
18 me, because he hath anointed me ''to preach the ~ - ' -
gospel to the poor ; he hath sent me ' to heal the
brokenhearted, to preach '"deliverance to the cap-
tives, and "recovering of sight to the blind,

6. 16-23 ; 2 Tim. 2. 25, 26. » Mt. 12. 27-30 ; John 9. 39-41 ; Ac. 26. 18.

Is. 29. 19 ; Zeph.

3.12; Zee. 11. 11.
12 Chr. 34.27; Pa.

34.18:147. 3; l8,

57. 15; 61.1; 66. 2.
""Zee. 9. 11, 12; Ro.

giadually rolled around another of
equal size. Of the prophet Esaias.

Probably the reading of the law was
finished and that of the prophets had
commenced or was about to begin
when Jesus stood up. Compare Acts
13 : 15. The ruler of the synagogue
may have been divinely guided in
handing him a roll containing the
prophecy of Isaiah ; perhaps the read-
ing of this prophet fell upon that
Sabbath. When he had opened,
tmrolled the book or scroll, he found
the place. This was no accident or
mere chance. Jesus unrolled the vol-
ume until he found this Messianic
prophecy, yet with no seeming effort or
searching for it. From this some would
calculate at what time of the year this
occurred. But such calculation is un-
reliable, since it is not certain that the
rabbinical arrangement of Sabbath
Scripture readings was then in use.
Besides, according to the rabbins, it
was permitted for one either to select
from the prophets or read the ordinary
lesson of the day.

18. This passage is freely quoted from
Isa. 61 : 1, 2, and the clause, To set at
liberty them that are bruised, seems to
be added from the Septuagint of Isa.
58: 6. The Jews regarded this prophecy
as referring to the Messiah. It was
indeed most suitable for Jesus to read
in beginning his teachings in little,
despised Nazareth, John 1 : 46. He
tb.us appears before them, not so much
as a miracle-worker as a teacher and
the Messiah of prophecy. The
Spirit of the Lord, etc. He pro-
claims the abiding presence of the
Spirit, and hence his qualification for
his saving work, John 3 : 34. Hath
anointed me. Rather, anointed me,
referring to what had taken place once.
The name Messiah in Hebrew, Christ in
Greek, means anointed. Jesus was the
anointed one. Prophets, priests, and
kings were anointed with oil, 1 Kings
19 : 16; Ex. 40 : 15; 1 Sam. 10 : 1. But

Jesus received a spiritual anointing,
John 1 : 32 ; Acts 4 : 27. He received
spiritual power for his work. As
persons were designated to ofiice by
anointing, so the language here may
specially denote his divine appoint-
ment. To preach the gospel. To
preach good tidings. The time had now
come to announce that the Messiah had
come. To the poor, the spiritually
poor. Those who are humble and feel
their need are meek, as the Hebrew
has it. Persons of this class are more
generally found in the humbler walks
of life, 1 Cor. 1 : 26-29. The people of
Nazareth were principally of the latter
class, but not of the former.

Hath sent me. His commission
still continued. To heal the broken-
hearted. Matt. 12 : 20. These are
the contrite who mourn on account of
their sins, Isa. 57 : 15. This is not found
in the oldest manuscripts, and is omitted
by the highest critical authority. Luke
quotes freely, and probably from
memory. To preach deliverance,
etc. Oriental prisoners were commonly
treated with great cruelty, reduced to
slavery, or put to death. Hence liberty
to captives was correspondingly great.
The reference here is to a spiritual de-
liverance from the terrible captivity to
sin and Satan.

Recovering of sight, to the spir-
itually blind. The blindness is the re-
sult of their captivity and connected
with it. Noted prisoners often had
their eyes put out (Judg. 16 : 21 ; 2
Kings 25 : 7), or were imprisoned, 2
Kings 25 : 27, 28. The Hebrew original
is, " The opening of the^ prison to them
that are bound." Some would translate,
" The opening of the eyes;" and so the
Septuagint translates. But they who
are kept in the darkness of prison are
as the blind, and their coming forth to
light and liberty is as the opening of the
eyes. The quotation may be regarded
as a free translation according to the
sense. Jesus opened blind eyes, but his

\. t). 27, 28.

LUKE IV.

107

1!' to set at liberty them that are bruised, to preach the
-I' acceptable "year of the Lord. And he closed the
book, and he gave it again to the minister, and sat
down. And the eyes of all them that were in the
synagogue Avore fostened on him.

And he began to say unto them, This day is this
Scripture fulfilled in your ears. And all bare him
witness, and p wondered at the gracious words which
proceeded out of his mouth. And they said, "^Is not
23 this Joseph's son ? And he said unto them, Ye will

21
22

• Le. 25. 8-10.

P Ps. 45. 2 ; l8. no.

4;Mt. 13. 54; Mk.

6. 2; John 7. 46.
qMt. 13. 65, 56;

John 6. 42.

ission was rather to open the eyes of
nen to see themselves as sinners and to
)ehold him as a Saviour, John 9 : 39.

To set at liberty, etc., Isa. 58 : 6.
Jesus may have turned to this passage
as he read, or quoted it from memory.
It seeras to have been added here to
strengthen the idea of the two preced-
ing clauses, "To preach deliverance,"
etc. Them that are bruised. The
whole clause should rather be, To re-
lease the oppressed, or, as the Bible Union
version has it, To send the oppressed
away free. Christ is represented as
sending away the slaves of sin into
glorious liberty.

19. To preach. To publish, herald,
or proclaim. The acceptable year
of the Lord. The time when God was
ready and willing to hear and save. Al-
lusion is made to the year of jubilee,
which was every fiftieth year, when
liberty was proclaimed to all in the
land, forfeited estates were restored,
and debts were cancelled, Lev. 25 :
8-17. Christ's coming was a spiritual
jubilee ; he brought in eternal redemp-
tion, proclaiming forgiveness, liberty,
and restoration. It is strange that some
of the Fathers, such as Clement of Al-
exandria and Origen, supposed that this
passage meant that Christ's public min-
istry- continued only a year and some-
thing over. The reference is to the
times of the Messiah, without any in-
dication of their length. The closing
cf the reading at this point was remark-
able, being much shorter than the usual
amount. This rendered emphatic the
proclamation of this gospel jubilee to
the inhabitants of Nazareth.

20. And he closed the book.
Luke gives a graphic picture of the
manner of Jesus in the synagogue of
his own village. Calmly and quietly
rolling up the manuscript (see on ver.

17), Jesus gave it again to the min>
ister — the attendant or the servant who
had charge of the sacred books, carry-
ing them to the reader and returning
them to their place — and then sat
doAvn, the posture of teaching. Matt.
5 : 1. The eyes of all . . . were
fastened on him. All looked in-
tently and steadily upon him. There
was something in his manner, and per-
haps tone of voice, which riveted their
attention and aroused their expectation
that he was about to speak.

21. He began to say, etc., indicat-
ing a solemn and weighty beginning,
and implying that the declaration that
follows is the beginning and part of a
somewhat extended discourse. This
day. Now, at this very time. Ful-
filled in your ears, in your hearing,
by the glad tidings which Jesus an-
nounced, and by the evidences Avhich
he gave them that he was the Messiah.
The Jews generally understood that
this Scripture referred to the Mes-
siah. There can be no doubt that they
understood Jesus.

22. All bare him witness, gave
testimony favorable and honorable to
him. They were pleased to hear that
the privileges and blessings of the Mes-
siah were to be enjoyed by them. At
the same time, they wondered, they
listened with admiration and wonder at
the gracious words, the words of
grace, possessing peculiar sweetness, be-
nevolence, and persuasive power. The
reference is to the manner and form,
the outward charms of his discourse,
rather than to the matter. The won-
derful graciousness and power of Christ's
manner is also brought to view in John
7 : 46. Is not this Joseph's son?
They wondered that their own towns-
man, and one whom they had known as
a workman among them, should thus

108

LUKE IV.

A. D. 27, 2a.

surely say unto me this proverb, 'Physician, heal thy- 'c^- 6- 42; Ro. 2,
self: whatsoever we have heard done in * Capernaum, iMt.U 13- 11.23
24 do also here in Hhy country. And he said, Verily, I
say unto you, No "prophet is accepted in his own

" Mt. 13. 57 ; Mk. 6. 4 ; John 4. 44.

tMt. 13. 51: Mk.
6. 1.

speak. Joseph was a man of humble
circumstances ; his family had occupied
no distinguished place ; Jesus had re-
ceived no rabbinical education. How
could he thus speak? How could he
be the Messiah ? There was unbelief
mingled with their admiration. They
wanted more evidence. They would
witness such miracles as he had wrought
at Capernaum (next verse), and then
judge. At his second rejection we see
a marked advance upon this. His towns-
men lay greater stress upon his well-
known relatives — mother, brothers, and
sisters, Matt. 13 : 55 ; Mark 6 : 3.

23. And he said unto them. Know-
ing their thoughts and perhaps hearing
their question. *' Jesus looked at once
through the hearts of the men of Naza-
reth, and saw that they could not,
through the veil which his lowly cir-
cumstances threw around his spiritual
glory, penetrate into his essential na-
ture. He held up, therefore, before
them, as in a glass, the likeness of them-
selves, giving them thus to see that they
were incapable of knowing him. He
cites to them the Old Testament exam-
ples to show that even in the times of
their fathers the heavenly message
found no acceptance among the imme-
diate companions of the prophets, and
that, unable to unfold its power in them,
it had taken refuge among the heathen."
— Olshausen.

Physician, heal thyself. A com-
mon proverh, adage, or moral senten-
tious saying among the Jews, and in the
present instance means, " Pursue the
course which you would have another
pursue, making similar claims; give
the evidence, perform the miracles,
which you yourself would require of
another." This meaning is in harmony
with what follows, and seems to be re-
quired by it. Alford interprets veiy
nearly the same : " Exert thy power of
healing in thy own country, as presently
interpreted ; the Physician being repre-
sented as an inhabitant of Nazareth ; and
thyself including His own citizens in it."
This is better than to say with Olshau-

sen, ** Deliver yourself from poverty,"
or with Meyer, " Deliver yourself from
your low condition." It is not the
same as our proverb, "Charity begiiwi
at home," though somewhat like it. The
word proverh is the one usually trans-
lated parable, but here has the restricted
meaHing already given. See on ch.
8:4.

Whatsoever we have heard, or
we heard done, in Capernaum, a city
on the north-east coast of the Sea of Gal-
ilee. See on ver, 31. Do also here in
thy own country, at home, in Naza-
reth. Jesus had healed the nobleman's
son at Capernaum, John 4 : 46-54. Ca-
pernaum was about sixteen miles from
Nazareth ; the news could come in a day.
The demand was one of mingled selfish-
ness, curiosity, and unbelief, not of a
candid desire to know the truth and to
welcome the evidences of his Messiah-
ship, Thus Jesus had performed no
miracle this time at Nazareth, neither
did he, on account of his sudden leaving,
ver. 30. At his second rejection he
healed a few sick people, Mark 6 : 5.

24. Jesus answers this desire of his
townsmen by a proverbial saying and
two illustrations from the Old Testa-
ment. Verily. Amen, truly, certain-
ly. Jesus employed this word at the
beginning of important utterances to
give them force. As emphatically the
Lawgiver of his people he could speak
with an authority above all other teach-
ers. Veeily, I say unto you. No
one else could thus speak. He is also
the Amen, the faithful and true witness.
Rev. 3 : 14. No prophet, or religious
teacher, ch. 1 : 76. Is accepted, is
approved, finds favor. Jesus states a
general fact. All other things being
equal, one who has been familiar to us
from early Kfe is treated with less rever-
ence than one who has not been thus
familiar. If they honor him less, they
must expect less attention. Jesus gives
one reason for not granting a desire the
gratification of which would do them
no good. " It is your own fault, he
says, that the physician pays less atten-

A. D. 27, 28.

LUKE IV.

109

country. But I tell you of a truth, many widows

were in Israel in the days of Elias, when the heaven

was shut up three years and six months, *when great *\^\ ^^- \' '®' '•

famine was throughout all the land; 'but unto none 7iKi.'i7.9.* *

of them was Elias sent, save unto Sarepta, a city of

27 yidon, unto a woman that teas a widow. And many
lepers were in Israel in the time of *Eliseus the
prophet; and none of them was cleansed, "saving
Naaman the Syrian.

28 And all they in the synagogue, when they heard

•1 Ki. 19. 19.
» 2 Ki. 5. 1-14.

tion to you than to those more remote."
— Bexgel. ■

25. Of a truth, in truth, truly, a
stroni; expression, givinc: emphasis to
the declaration which follows. In ad-
dition, he shows that his condnct was in
harmony with that of two of their great-
est propliets, who were divinely directed
not to act according to the j)roverb,
** Physician, heal thyself," and whose
miraculous ])ower was exerted on stran-
gers. In Israel. In the land or among
the people of Israel. £lias, Elijah.
See on ch. 1 : 17. Three years and
six months. So also in James 5 : 17.
But in 1 Kings 18 : 1 it is stated that in
the third year Elijah was commanded
to show himself to Ahab with the prom-
ise of rain. The discrepancy is only
apparent, for it was the third year of
Elijah's residence at Sarepta, the famine
having commenced a year before, 1
Kings 17 : 1, 9.

26. But unto none of them, unto
none of the widows in Israel. Thus,
the widows of Israel were distinguished
from the widow who was not of Israel.
The two examples of miracultfus power
in behalf of Gentiles accord ^vith the
spirit of Luke's Gospel, which was for
the race. Save unto Sarepta, etc.
But unto Sarepta of Sidonia was he
sent. Sarepta is the Greek form of the
Hebrew name Zarephath, 1 Kings 17 :
9-16. According to Josephus {AnPiq.
viii. 13, 2), it lay between Tyre and
Sidon, and according to Jerome, it lay
on the sea-coast. The ancient name
seems to be preserved in Sara fend, a
town about ten miles south of Sidon.
About a mile east of the modern vil-
lage, on the shore of the Mediterranean,
are the ruins of what is supposed to be
the ancient town. Instead of Sidon, it
should read, according to the best au-
rhornies, S^'doria, +-he region Sidon.

Sidon was a city of Phoenicia, on the
Mediterranean Sea, twenty miles north
of Tyre and about sixty miles north of
Nazareth. Its modern name is Saida.

27. Many lepers, having a most
fearful and foul skin-disease peculiar
to Egypt, Palestine, Syria, and some
other portions of the East ; in its worst
form most terrible in its effects and ab-
solutely incurable. See on ch. 5 : 12.
Eliseiis. The Greek method of spell-
ing the Hebrew name Elisha. On the
prevalence of leprosy in the time of
Elisha, compare 2 Kings 7 : 3. Elisha
succeeded Elijah about 905 B. C. None
of them, in Israel, was cleansed,
freed from the disease and its unclean-
ness — that is, no Israelite was cleansed,
but a person who was not of Israel.
Saving Naaman the Syrian. More
correctly, But Naaman the Syrian was
cleansed. For an account of this, see
2 Kings 5 : 1-19. Thus, God in his sov-
ereign pleasure bestows his favors where
he pleases. As in these two cases Israel-
ites were passed over and God's special
favors were bestowed upon Gentiles, so
now Jesus intimates that he is acting on
a like principle, and that the inhabit-
ants of Nazareth, who thought they
had special claims on him, would be
passed by, while other places would
enjoy his miraculous power. A more
remote inference would be that the spe-
cial favors and blessings of the gospel
would pass over to the Gentiles. Every
such reference to Gentiles was specially
offensive to Jews. Stier and Alford call
attention to a close parallelism between
these two examples and those of the
Syrophoenician woman (Mark 7 : 24)
and the ruler's son at Capernaum, John
4 :46.

28. All they in the synagogue.
The indignation was general. This
does not forbid the idea that some even

110

LUKE IV.

A. D. 27, 28.

29 these things, were filled with wrath, and rose up,
^and thrust him out of the city, and led him unto
the brow of the hill whereon their city was built, that

30 they might cast him down headlong. But he "= pass- « John 8. 59 ; lo. 39,
ing through the midst of them went his way.

l>John 8. 37, 59;
Ps. 37. 14, 32.

in Nazareth may have believed on him.
Were filled with wrath. Because
(1) the doctrine of God's sovereignty is
always displeasing to the unrenewed
heart; (2) because they were to be
passed by as unworthy, and the favor
bestowed on others; and (3) because
the Gentile examples adduced sug-
gested the possibility of Gentiles being
preferred to Jews in the bestowment of
the blessings of the Messiah. Compare
Acts 22 : 22 for a similar instance of
murderous rage. Compare also Deut.
.32 : 21 ; Eom. 10 : 19.

The following from Dr. Farrar's Life
of Christ (vol. i., p. 226) is worth adding
to the above : " What then ? "Were they
in his estimation (and he but ' the car-
penter!') no better than the Gentiles
and lepers? This was the climax of
all that was intolerable to them as com-
ing from a fellow-townsman whom they
wished to rank among themselves, and
at whose words their long-suppressed
fury burst into a flame. The speaker
was no longer interrupted with a viur-
viitr of disapprobation, but by a roar of
wrath. With one of those bursts of san-
guinary excitement which characterize
that strange, violent, impassioned peo-
ple— a people whose minds are swept by
a storm as sudden as those which in one
moment lash into fury the mirror sur-
face of their lake — they rose in a body,
tore him out of their city, and then
dragged him to the brow of the hill
above."

29. Rose up, in wild excitement,
without any reverence for the place,
the day, or the occasion. Compare the
rage against Stephen; Acts 7 : 57, 58.
They thrust him out, cast him out
violently from the city, as an unworthy
inhabitant, and as deserving death out-
side the gate. Possibly their first thought
was to merely thrust him out of the
city, but their rage increases as they
hurry him along ; and determining on
his death, they led him unto the
brow, the cleft, precipice, of the hill,
the range of hills, on which their city
was built. " A worthless tradition has

transferred this event to a hill about
two miles to the south-east of the town.
But there is no evidence that Nazareth
ever occupied a different site from the
present one ; and that a mob so exas-
perated, whose determination was to
put to death the object of their rage,
should repair to so distant a place for
that purpose, is entirely incredible.
The present Nazareth lies along the
hillside, but much nearer the base than
the summit. A precipice almost per-
pendicular, forty or fifty feet high, is
found still just above the modern vil-
lage, near the Maronite church, over
which it is hardly possible that a per-
son should fall without being killed in-
stantly. This in all probability is the
very precipice down which his infu-
riated townsmen attempted to hurl Je-
sus. The singular precision of the nar-
rative deserves a remark or two. . . .
In the first place, it is not said that the
people went up or descended in order
to reach the precipice, but simply that
they brought the Saviour to it, wherever
it Avas ; and in the second place, that it
is not only said that the city was built
' on the brow of the hill,' but equally
that the precipice was on 'the brow,'
without deciding whether the cliff over-
looked the town (as is the fact) or was
below it. It will be seen, therefore,
how very near the terms of history
approach a mistake and yet avoid it.
As Paley remarks in another case, none
but a true account could advance thus
to the very brink of contradiction with-
out falling into it." — Hackett's Him-
trations of Scripture, pp. 313, 314.

Might cast him down headlong.
Not a usual mode of punishment among
the Jews ; but compare 2 Chron. 25 : 12
and 2 Kings 9 : 33. It was contrary to
a Jewish canon to inflict punishment
on the Sabbath. The people of Naza-
reth had become a furious mob.

30. Passing through the midst
of them. Some suppose that Jesus
effected his escape by his composure
and self-control, in connection, perhaps,
with some confusion among the crowd;

A. D. 28.

LUKE IV.

Ill

Jesus resides at Capernaum ; teaches and heals.
31 AND [he] "^came down to Capernaum, a city of *Mk. ].2i; Mt.4,

others, that he so awed them by a
majestic look that they made a way for
him to pass; and still others, that he
exerted some miraculous influence upon
them, such as affecting their sight,
rendering himself invisible, or restrain-
ing them. While it is true that Christ
and his apostles did not work miracles
of mere self-preservation, it seems at
times that the divinity within Jesus
shone forth with awe- producing power,
John 18 : 6; 10 : 39; 8 : 59.

It is most reasonable to suppose that
this divine power was felt by the Naza-
renes in this instance, for Jesus was in
their hands. They could not take his
life unless he freely gave it, John 10 :
18. But his hour had not yet come.
In the simplicity of the narrative we
see evidences of its truthfulness. A
spurious gospel would have sought to
present something more startling, such
as saving himself while being cast down
the precipice. Went his way, depart-
ed from Nazareth. Here ends a para-
graph. In this account we have an ex-
planation of Matthew's brief allusion,

And leaving Nazareth." We see why
he left Nazareth and made Capernaum
his chief place of residence.

31, 32. Jesus fixes his abode at
CAPERNArM. Teaches in the syna-
gogue. Matt. 4 : 13-16; Mark 1 : 21, 22.
The favorable reception given to Jesus
is in marked contrast to the murderous
treatment he received at Nazareth.

And came down to Capernaum.
Rather, And he came, etc. This begins
a new paragraph. Luke, however,
brings our Lord's removal to Caper-
naum into connection with his rejection
at Nazareth, and is indirectly confirmed
by Matt. 4 : 13. Jesus had been at
Capernaum before for a short time
(John 2 : 12), but now he made it the
principal place of his residence. The
expression came doivri accords with the
fact that Nazareth was on elevated
ground and Capernaum was about 600
feet below the Mediterranean. Caper-
naum was the name of a fountain (Jo-
sephus, t/e?/;. War, iii. 10, 8), and a town
situated on the north-west shore of the
Sea of Galilee, on the borders of the
tribes of Zebulun and Naphtali. It was

a thriving commercial place on the road
from Damascus to the Mediterranean,
and a central position for travelling ana
performing missionary tours into Lower
and Upper Galilee, Perea, and Judea.
It was thus peculiarly fitted as the
principal residence of Jesus during the
three years of his ministry. " It is
called his own city," Matt. 9:1. Its
name was appropriate for his dwelling-
place, meaning village of Nahum, or
consolation. It was also the residence
of Andrew, Peter, James, and John,
who were natives of Bethsaida (John
1 : 44), and probably of Matthew. Its
present complete desolation forcibly
illustrates our Lord's denunciation in
Matt. 11 : 23. Its name is lost and its
exact site is still in doubt. The most
probable spots are: (1) Dr. Robinson
supposes it to have been at Khan
Minyeh, on the northern borders of the
fine plain of Gennesaret, about five
miles from the Jordan, where there is
the copious fountain oH Ain et-Tin, and
ruins of some extent still remain. Se.e
Robinson Hib. Researches, ii. 403-4, iii.
344-358. (2) Mr. Tristram maintains
that its site is at the Round Fountain,
three miles farther south, near the south
end of the plain of Gennesaret, where is
found the catfish which Josephus states
the fountain of Capernaum produced.
A considerable stream also flows from
it to the lake, which also answers to
Josephus' description. Land of Israel,
p. 442. (3) But Dr. Thomson and the
majority of later travellers place the
site near the head of the lake at Tell
Hum, about three miles north of Khan
3Iinyeh, and about the same distance
from the point where the Jordan enters
the lake. It is argued that Hum is the
closing syllable of Capernaum, and that
its first part, Caphar, which signifies a
village, has given place to Tell, mean-
ing a site or ancient ruin. Tradition
of Jews and Arabs fixes the site of
Capernaum here. But no fountain is
found nearer than two miles.

Rev. Dr. S. Graves thus defends and
describes the latter site : " This I believe
to be the true site of Capernaum, and
this one ruin of fallen and broken
columns is believed by Lieutenant W^il-

112

LUKE IV.

A. D. 28.

32 Galilee, and taught them on the sabbath-days: and '^t. 7. 28, 29; i
they were astonished at his doctrine: «for his word ^'^5^' ^" ^' ^*'"

33 was with power. 'And in the synagogue there was a 'Mic. 1. 23-28.

son, as stated in his recent survey, to be
the synagogue which the pious centu-
rion built for the Jews, to which allu-
sion is made in Luke 7:5: ' For he
loveth our nation and hath built us a
synagogue,' or, as it is in the Greek,
'the synagogue,' the article showing
that it was some marked and noted
building.

" I examined these most interesting
remains with all the care that a burn-
ing sun and the brief hour or two
allotted me would allow of. I found
eleven bases of columns in situ, and
three others out of their original places.
These measured at the top nearly three
feet in diameter, and the columns that
once stood upon them were two feet
four inches in diameter. The orna-
mental architrave which these pillars
supported, and which was lying about
in fragments, was three feet in height.
The brownstone which composed the
side^ was twenty inches in thickness.
The building was in the Corinthian
order and the workmanship very cred-
itable, though not of the highest style ;
the coarseness of the material would
hardly admit of this. The exact fox*m
of this edifice it was difficult to make
out, but the fragments of it covered
nearly the third of an acre, and further
excavations, I am sure, would reveal
something of far greater interest." — The
Standard, Chicago, April 3, 1873.

But on the contrary. Rev. Dr. Robert
Patterson defends the first of the above
sites as follows : " On the other hand.
Khan Minyeh is exactly the distance
from Tiberias and the Jordan which
the ancient itineraries describe, and in
its fountain and aqueduct meets all the
descriptions given of the sources of Ca-
I^ernaum's fertility, which the exuber-
ance of its vegetation fully confirms.
Accordingly, the six ministers of our
party, after reading the arguments of
half a dozen authors on all sides of the
question, unanimously agreed that Khan
Minyeh marks the site of Capernaum,
that Bethsaid is Bethsaida, and Tell
Hums is the site of the ancient Chora-
zin. Its magnificent columns are hid-
den by luxuriant thistles and mustard.

'Woe unto thee, Chorazin!'"— TAe
Sunday-school Times, Philadelphia,
May 25, 1872. In view of all that
has thus far been discovered and writ-
ten, I am not yet prepared to give up
Khan Minyeh as the most probable site
of Capernaum. Galilee. See on eh.
1 :26.

Capernaum was a most fitting place
for Jesus to carry on his ministry. Not
only could he cross the lake in any di-
rection, but he could go forth by roads
to every part of Galilee. To the south
also he could pass down the Jordan val-
ley on the western side, or crossing a
bridge at the south of the lake could go
through Perea to the fords of the Jor-
dan near Jericho, or pass over the
mountains of Zebulon to Nazareth, and
thence through the plain of Esdraelon
to Samaria and Jerusalem.

And taught them. Better, J wcZ Ae
was teaching them. This begins a new
sentence, and intimates what was his
usual practice. He preached repent-
ance and the good news of the kingdom
of God, Matt. 4 : 17 ; Mark 1 : 14, 15.

32. They were astonished, struck
with wonder at his doctrine. Rather,
at his teaching, both as to its matter and
his manner of instruction. The reason
of their astonishment is given : for
his word was with power. His in-
struction was with authority. He taught
as the great Author and Reveal er of truth,
expounded it in all its fulness and spir-
itually, and enforced it by his personal
authority. Matt. 7 : 28, 29. All God's
teachings have a self-evidencing light
and a self-asserting power. Conscien ^e
yields to their force ; for as lungs were
made for air, so was conscience for
truth.

33-?7. Jesus Heals a Demoniac
IN THE Synagogue, Mark 1 : 23-28.
Luke is somewhat briefer than Mark,
and with sufficient difference to show
the independence of his account. Ac-
cording to Mark 1 : 16-22, this miracle
followed the calUng of the four disci-
ples.

As this is the first miracle recorded
by Luke, a few thoughts on the Miea-
cles of Cheist will be in place. He

A. D. 28.

LUKE IV.

113

man, wbicli had a spirit of an unclean devil, and

; I'rformed them in proof of his divine
ission, John 2 : 2l' ; 9:3-5; 10:25,
o7. The .lows oxj>oete(l the ^Messiah
wouUi work mirai'les, Matt. 12:38;
l.iike 11 : It), 17 ; .lohn 7 : 31 ; so also
dill John the Baptist, Matt. 11:3. The
miracles of Christ were variously desig-
nated. When they were specially re-
garded as evidences of his divine mis-
sion, they were called semeia, signs, eh,
8:11; John 2 : 11 ; when as the mani-
festation of sii}>crnatural power, tliey
were called dunameis, mighty works,
corresponding more strictly to the word
miracle in common English usage, ch.
6:2; 9 : 39 ; when as extraordinary
and portending phenomena, exciting as-
tonislimeut or terror, they were called
terata, wonders, John 4:48; Acts 2:
22 ; compare Mark 13 : 22 ; and when
viewed still more generally and compre-
hensively, as something completed and
to be reflected on — the natural acts and
products of his being — they were called
erga, works, John 7 : 3, 21. In our
conmion version the first of these is
translated signs, viiracles, xvonders ; the
second, mighty works, mighty deeds, won-
derful works, miracles ; the third, won-
ders ; and the fourth, deeds.

To get a full and correct conception
of Christ's miracles they should be
viewed in all these aspects. They were
not simply the manifestations of a su-
pernatural power, but also the product
of that power inherent in our Lord, the
natural fruits, the outworkings, of his
own divine nature ; they were not mere-
ly adapted to impress the mind deeply
and excite astonishment or terror, but
they were also the signs, the evidences,
of himself and of the truth of which he
was the embodiment. They were, in
fine, the supernatural phenomena pro-
duced by his own power in proof of his
divine nature ani work. They were
not in violation of nature nor necessar-
ily a suspension of its laws, but rather
above nature, so far as we know, or in
accordance with laws and principles un-
known to us. It is indeed in accordance
with nature to expect miracles in connec-
tion with a new dispensation. " All the
great chapters of nature's history," says
Prof. Hitchcock, " begin with them ; and
if the Christian dispensation were desti-
tute of them, it would be out of harmony

with the course of things in the natural
\vorUi."—Jiib. Sac, July, 18()3, p. 552.

33. In the synafjoVue. See on
ver. 15. A spirit of an unclean
devil, or demon. A peculiar expres-
sion. Bengel says : " iS7>iV/^ denotes its
mode of working ; devion, its nature."
Alford observes: ^'Spirit is the influ-
ence, demon the personality, of the pos-
sessing demon." While demon points
unmistakably to a personality, it seems
to me that spirit means more than influ-
ence— that it rather presents the demon
as an acting rational intelligence. The
original Scriptures recognize but one
devil, but manv demons, who are sub-
ject to Satan, their prince, Matt. 9 : 34 ;
25 : 41 ; Rev. 12:9. The one here is
called " an unclean demon," with refer-
ence to his moral vileness and wicked-
ness. Mark (1 : 23) calls him "an un-
clean spirit." Demons are also called
evil spirits, ch. 7 : 21 ; 8:2. They were
the authors and promoters of wickedness
and all uncleanness.

It is evident from this and other
similar miracles that the sacred writers
in their account of demoniacal posses-
sions did not speak in mere accommoda-
tion to the opinion of the Jews, but
stated as matters of fact that in-
dividuals were actually possessed with
demons. Demons are spoken of as
personal beings, ch. 11 : 24-26; James
2 : 19 ; Rev. 16 : 14, etc. ; Jesus ad-
dressed them as persons and they an-
swered as such, ver. 35 ; Mark 5 : 8 ; 9 :
25 ; they showed a supernatural know-
ledge of Jesus, ch. 4 : 34 ; Matt. 8 : 29 ;
they requested, and were permitted, to
enter a herd of swine, ch. 8 : 32. Jesus
also distinguished between casting out
demons and the healing of diseases, ch.
7 : 21; Mark 1 : 32-34; Matt. 8 : 16.
A person might be dumb as a result of
demoniacal possession, but not every
dumb person was possessed with a de-
mon, Mark 7 : 32 ; Matt. 9 : 32, 33. No-
where is demoniacal possession made
identical with any one disease. Yet
various mental and bodily disorders are
attributed to the agency of the devil or
demons, ch. 9 : 39, 42 ; Acts 10 : 38.
The bodies of individuals are represent-
ed as forcibly possessed by a conscious-
ness and will foreign to themselves, so
that there appears to have been a

114

LUKE IV.

A. D. 28.

34 cried out with a loud voice, saying, Let us alone ; what
have we to do with thee, thou Jesus of Nazareth? «^art
thou come to destroy us ? *• I know thee who thou art ;

f Ge. 3. 15.
•> ver. -11.

double will and a double conscious-
ness, ch. 9 : 39; 11 : 14; Mark 7 : 25,
30. From such passages it is evident
that the Scriptures speak of Satan and
demons as personal beings, and that
they were permitted to take possession
of the bodies of men and inflict on them
various sufferings. To regard the lan-
guage of the sacred writers as a mere
accommodation, the devil and his
angels as mere myths, or the principle
of evil and the possessions as mere
diseases, is contrary to the plainest
statements and to the uses of language.
In the same way all history might be
discredited and the actual existence of
the principal men of past ages disproved.

We may know the fact, though un-
able to explain how demons possessed
men. We know too little, it may be,
of the connection between body and
spirit, and of the operation of spirit on
spirit. The soul, however, gives and
receives impressions through the nervous
system. Soul operates on soul. One
thus obtains complete power over an-
other. Why may not evil spirits, under
certain conditions, do the same ?

To the frequent inquiry. How comes
it that similar possessions do not occur
at the present day ? it may be answered :
(1) It cannot be proved that they do not
sometimes occur even now. It cannot be
said that in many cases ofinsanity, and in
some cases of mental and moral disease,
the malady may not be traced to the di-
rect agency of demons. (2) But admitting
that such possessions are not common,
yet there was a reason in our Saviour's
day for the external manifestation of
Satan's power. The crisis of the moral
history of the world was at hand. The
devil was allowed to exercise unusual
power in temptation on the souls and
bodies of men, in order that Christ
might meet him openly and manifest
his power in his victory over him.
When God was manifested in the flesh,
then demons may have been permitted
to manifest themselves specially among
men. And that demoniacal possessions
were more specially limited to that age
is not an unfair inference from both
sacred and profane history. For it is a

remarkable fact that we have no cases
of these possessions in the Old Testament
and none in the Epistles of the New
Testament, and that Josephus speaks
of no real possessions except in the gen-
eration in which Christ exercised his
ministry.

He cried out. The unclean spirit.
He had such control of the man that he
spoke through him, using his organs of
speech, and that too with a loud voice.
The personality of the demon is dis-
tinctly recognized. Neither a disease
nor a myth could thus cry out.

34. Let us alone. Rather, AaA/ an
interjection expressing surprise and dis-
pleasure. The very presence of Jesus
was a torment to demons. He was
" manifested to destroy the works of the
devil," 1 John 3 : 8. What have we
to do with thee ? What to us and
thee in common? Our relations and
our business are wholly different from
thine. Wilt thou, then, disturb us?
This form of expression occurs several
times in the New Testament. Jesus
thus addressed his mother at the mar-
riage in Cana of Galilee. It always
implies disapprobation, though some-
times employed iii friendly reproof.
The demon uses the plural here with
reference to fallen spirits as a class, of
which he was a representative. They
want nothing to do with him, but he
has determined only the more to do
with them. Thou is superfluous.

Art thou come ? or didst thou come f
Is this the object of thy coming? To
destroy us, who constitute the king-
dom of darkness, of which this one was
a representative. The man could not
have been included in us, for it was Ihe
saving of the man and his own expul-
sion that the demon feared. The de-
structlon consisted in sending them
down to hell. Matt. 8 : 29 ; 10 : 28.

I know thee who thou art.
Doubtless by fame and report, but
more. He felt the awing influence of
so holy a being, filling him with dread ;
he took him at once to be the Messiah ;
he believed and trembled, James 2 : 19.
Compare a similar knowledge in Acts
16 : 17.

A. D. 28.

LUKE IV.

115

S.') 'the Holy One of God. AndJesus rebuked him, saying, 'ch. 1.^5; Ps. 16.
Hold thy peace, and come out of him. And when ac. 3.*i4- i Pet!
the devil had thrown him in the midst, he came out 3.22.

36 of him, and hurt him not. And they were all amazed,
and spake amoni^ themselves, saying. What a word is
this! for with authority and power he commandeth

the unclean spirits, and they come out. And ''the *ls. 52. is.

37 fame of him went out into every place of the country
round about.

38 'And he arose out of the synagogue, and entered » Mt. 8. 14 ; Mk, i.
into Simon's house. And Simon's wife's mother ""

29.

The Holy One of God. Not

merely morally so, but also officially.
The Son of God, the Messiah, the one
otfieially set apart and consecrated to
this office and work, John 6 : 69. Cora-
pare John 10 : 36 ; Rev. 3:7. Demons
knew him to be the Son of God, ver. 41 ;
Acts 19 : 15.

35. Hold thy peace. Silencf,SLCom-
mand with authority and restraining:
power. The testimony was not with
believing confidence ; demons were not
permitted to give it, ver. 41, neither
nad the time come for so public a pro-

; mulgation. This Jesus reserved to him-
j self and his followers. Come out of
I him. Two distinct personalities are
I here recognized. The demon is treated
: as a person as much as the man. The
one was just as much a disease or a

f)rinciple as the other, no more and no
ess.
I The personality of the demon is
! further shown by his crying out, con-
vulsing the man, and coming out of
him. Such language would not be
used of an epileptic fit, as some would
have us believe. Had thrown him
in the midst, of the assembly. Mark
(1 : 26) says. Had torn him. From the
two accounts it appears that the demon
convulsed him, threw him into the-
midst of the company in a spasm, and
came out of him and hurt him not —
that is. did him no real injury. Such
paroxysms in connection with castiui^
out demons showed their malignant
and degraded nature (ch. 9 : 30), and
only made the miracle the more im-
pressive.

36. They were all amazed. More
correctly. Amazement dime upon all.
The efiectof the miracle is here vi%ndly
presented. A general amazement took
possession of the people, which led

them to discussion and certain conclu-
sions. Spoke among themselves.

Speaking and reasoning one with an-
other. What a word is this ! etc.
Rather, What is this word thut with au-
thority, etc. What meaneth this com-
manding and this obedience? Such a
display of superhuman authority and
power aroused their amazement and
set them to inquiring and reasoning,
and made Jesus widelyknown. Au-
thority, which no one could question.
Power, which none can resist. The
former word implies possession of
power, the latter denotes its exercise.
The word of Christ is still powerful.
" I have often found some word of
Scripture to me like the gate of Par-
adise,"— Luther.

37. Further efiect of this miracle.
The fame, etc. Rather, A rumor con-
cerning him went out, etc. This was a
popular rumor concerning what he did
and taught. It became a common topic
of conversation in every place of the
country round about Capernaum in
Galilee. " The district rung with his
fame." — Webster and Wilkinson.

This miracle in public is now followed
by one in private.

'38-41. Heals Peter's Wife's Mo-
ther AND MANY OTHERS, Matt. 8 :
14-17 ; Mark 1 : 29-34. Further evi-
dences of his divine mission and doc-
trine. Matthew is briefest, but alone
refers to a fulfilment of prophecy.
Mark is the fullest, and enters most
into detail. Luke is nearly as full as
Mark, and gives some interesting par-
ticulars not recorded by the others,

38. Immediately after leaving the
synagogue they enter the house of Si-
mon and Andrew, Mark 1 : 29. These
latter had formerly resided at Bethsaida
(John 1 : 44), but now had taken up

LUKE IV.

A. D. 2&

was taken with a great fever ; and they besought him

39 for her. And he stood over her, and rebuked the
fever ; and it left her : and immediately she arose and
ministered unto them.

40 '"Now when the sun was setting, all they that had "Mt- 8. 16; Mk. i.
any sick with divers diseases brought them unto him ;

and he laid his hands on every one of them, and

41 healed them. "And devils also came out of many, °Mk. i. 34; 3. ii.

their residence at Capernaum. Mark
alone mentions the fact that Jesus was
attended by James and John; doubt-
less also by Andrew and Peter.

Wife's mother. Mother-in-law.
She seems to have resided with Peter.
Simon is contracted from Simeon, and
means hearkening. He was called Peter
by our Lord upon his first introduction
to him, John 1 : 42. Peter had a wife.
A foolish and slanderous tradition
makes him divorce her when he be-
came an apostle. But all the apostles
had a right to marriage ; and as late as
A. D. 57 Peter's wife was living and
accompanied him on a missionary jour-
ney, 1 Cor, 9 : 5. The Romish doctrine
of clerical celibacy is unauthorized by
Scripture, Heb. 13 : 4. Forbidding to
marry is one of the marks of the apos-
tasy, 1 Tim. 4:3. A great fever, a
violent or raging fever. Luke, being a
physician, alone with exactness indi-
cates the severity of the disease. Fe-
vers are common in Palestine, and in
the vicinity of Capernaum are of a
malignant type. They besought
him. Luke alone records this. Mark
(1 : 30) simply says, " They tell him of
her." Jesus thus waits for this mani-
festation of their faith. Thus, too, does
he encourage prayer. Compare Ezek.
36 : 37.

39. Stood over her and rebuked
the fever. Matthew (8 : 15) merely
says, "And he touched her." Mark
(1 : 31), with greater minuteness, says,
" And he came [the standing, according
to Luke, is implied], and took her by
the hand and lifted her up." By com-
bining the three accounts great fulness
is obtained. Luke alone personifies the
disease, the fever being addressed as if
it were a conscious agent. Rebuked the
fever, and obedient to his command it
left her. The fever left her instantly ;
and as an evidence of a full and perfect
cure, immediately she arose and

ministered unto them. She at once
attended to her household duties, waited
on the table, and served them. Instead
of being weak and exhausted, she was
raised to her full strength and to per-
fect health. Recovery from fever is
always slow; the suddenness of the
cure showed the reality and greatness
of the miracle.

40. Luke proceeds from these two
particular miracles, the one public, the
other private, to the statement that his
miracle-working power was very largely
and wonderfully exercised at that time
and place.

When the sun was setting. It
was the cool of the day, and therefore
the best time for bringing the sick. The
news of Christ's presence in the city and
of his wonderful cure in the synagogue
had had time to spread, and now the
people began to bring their sick. It
being the Sabbath also, they may have
preferred to wait till its close. But they
eagerly avail themseh^es of the first op-
portunity, as the Sabbath day is closing.
All they that had any sick, etc.
There was a general bringing of the
sick. He laid his hands, etc. This
is alone stated by Luke. Mark (1 ; 34)
graphically adds, " And all the city was
gathered together at the door." By con-
necting the exercise of his power with
this external act on every one, he
encouraged their faith individually and
pointed toward himself as the source of
power. Thus, while Christ healed the
sick, we never hear that he was sick
himself. His was a life of health. He,
indeed, by his sympathies made the suf-
ferings of others his own. " Himself
took our infirmities and bore our sick-
nesses," Matt. 8 : 17. Without perfect
health he could not have done or en-
dured what he did.

41. And devils, demons, also. The
special mention of demons is distinct
from the "divers diseases" of the pre-

A. D. 28.

LUKE IV.

117

crying out, and saying, Thou art Christ the Son of

God. And "he rebukiiijr them suffered them not to *Y'"|5^i*'x *\g"

speak : fur they knew that he was Christ. I6-18. '

First general preaching tour throughout Galilee.

PMk. 1.35.

pAnd when it was day, he departed and went into
a desert phice : and the people sought him, and came
unto him, and 1 stayed him, that he should not depart
from them. And he said unto them, I must preach
the kingdom of God to other cities also : •" for there- ' ^^- ^^- 1^-

1 John 4. 40.

ceding verse, showing that demoniacal
possessions were not diseases. Thou
art Christ. This is omitted by the
oldest and best mannscripts and tlie
highest critical authorities. The same
idea is expressed b)' what follows. The
Son of God. See on eh. 1 : 35. That
the demons knew that he was Christ
and recognized his divinity is a conclu-
sive evidence of their existence and of
their actually possessing men. Re-
buking them suffered them not
to speak, to make known his Mes-
siahship. Demons were not to be his
messengers to proclaim this glorious
fact. His own disciples were to do this,
and the proofs on which he rested his
claims are referred to in John 5 : 32,
39, 46, 47 ; 20 : 30, 31. Nor had the
time arrived to make this full announce-
ment among the people.

42-44. Jesus makes his First
PREACHING Tour throughout Gal-
ilee, Matt. 4 : 23-25 ; Mark 1 : 35-39.
Matthew is the fullest, but omits the
record of Christ's retirement into a des-
ert place, which is related by the other
two evangelists. Luke is very brief.

42. When it was day, "following
the cure of Peter's wife's mother. Ac-
cording to Mark 1 : 35, it was early day-
break. Went into a desert place,
an uninhabited and unfrequented place
near Capernaum. He went there for
quiet, meditation, and prayer, Mark 1 :
35. The people sought him. From
Mark's accoxint it appears that Simeon
and his party sought and found Jesus,
and reported to him that all the people
were seeking him. And Peter's words
are soon confirmed, for the multitude
searched with such diligence that they
also found him and stayed him, held
him back, detained him, that he
should not depart from them.

While Nazareth drove him away, Ca-
pernaum invites him back.

43. The reply of Jesus shows that he
had other work to do, and that the peo-
ple understood not the object of his
mission. I must. There was a moral
necessity, founded on his divine mis-
sion. Preach, etc. Proclaim the good
news of his kingdom. The kingdom
of God is equivalent to kingdom of
heaven in Matthew (3 : 2, etc.), the
former expression having special refer-
ence to its central locality, the latter to
him %vhose it is. The same thing is ex-
pressed by " kingdom of Christ," or
simply "kingdom," Eph. 5:5; Heb.
12 : 28. The prophets had represented
the Messiah as a divine King (Ps. 2 :
6 ; Isa. 11:1; Jer. 23 : 5 ; Zech. 14 : 9 ;
Mic. 4 : 1-4 ; 5:2), and especially Daniel
(Dan. 2 : 44 ; 7 : 13, 14), who had spoken
of " a kingdom which the God of heaven
would set up." Hence, kingdom of heav-
en, or of God, became common among
the Jews to denote the kingdom or reign
of the Messiah. Their own theocracy
was also typical of it. They, indeed,
perverted the meaning of prophecy, and
expected an earthly and temporal king-
dom, the restoration of the throne of
David at Jerusalem, and the actual
subjugation of all nations. John the
Baptist, Jesus, and the apostles, how-
ever, rescued the phrase from error,
and gave it its full and true meaning.
This kingdom, reign, or administration
of the Messiah is spiritual in its nature
(John 18 : 36 ; Rom, 14 : 17), and is ex-
ercised over, and has its seat in, the
hearts of believers, Luke 17 : 21. It
exists on earth (ch.
extends to another
(ch. 13 : 43; 26 : 29

and will be fully consummated in a
state of glory, 1 tor. 15 : 24 ; Matt. 8 :

13 : 18, 19, 41,47);
state of existence
; Phil. 2 : 10, 11) ;

118

LUKE IV.

A. D. 28.

44 fore am I sent,
of Galilee.

■And lie preached in the synagogues 'Mk. i, 38, 39.

11 ; 2 Pet. 1:11. It thus embraces the
whole mediatorial reign or government
of Christ on earth and in heaven, and
includes in its subjects all the redeem-
ed, or, as Paul expresses it (Eph. 3 : 15),
" the whole family in heaven and
earth." Kingdom of God and church
are not identical, though inseparably
and closely connected. The churches
of (,'hrist are the external manifestations
of this kingdom in the M'orld. To
other cities also. Not merely at
Capernaum, but in adjacent villages,
towns, and cities, Mark 1 : 48. There-
fore am I sent. Because for this was
I sent. Not from Capernaum, but from
his Father, John 16 : 28. His mission
was to preach the gospel, ch. 4 : 18-21.
This the people failed to understand.

44. And he preached, etc. And
he was preaching in the synagogues
throughout Galilee, Mark 1 : 39. Mark
also adds, "And cast out devils." This
must be the first general preaching tour
throughout Galilee, recorded in Matt.
4 : 23-25, since, according to the first
two evangelists, it occurred not long
after the calling of the four disciples,
Matt. 4 : 18 and Mark 1 : 16. We can-
not suppose two such extensive tours in
the course of a few weeks.

Eemakzs.

1. The proper preparation for tempta-
tion and trial is to be filled with the
Spirit, ver. 1 ; Acts 13:9; Eph. 5 : 18.

2. Though God often leads men into
trials and places of temptation, yet he
gives them means for overcoming, vers.
1, 2 ; 1 Cor. 10 : 13 ; 2 Cor. 12 : 9 ; Dan.
2 : 17-20 ; James 5 : 11 ; 2 Pet. 2 : 9.

3. Seasons of great spiritual enjoy-
ment are often followed by great tempta-
tions. Thus it frequently is with the
blessed experiences in baptism, vers. 1,
2 ; Matt. 16 : 17, 22, 23 ; Acts 6 : 1 and
8 : 1.

4. Solitude has its special dangers
and temptations. Man was made a
social being, vers. 1, 2; 1 Kings 19 : 4,
9-11.

5. The Christian, and especially the
young convert, may expect to be tempt-

ed to doubt his own adoption and to
distrust God, ver. 3.

6. Intense hunger is no excuse for
crime or for distrusting Providence.
God has a full supply. Faith in him
will ensure victory over the wants of
the world, vers. 3, 4; Matt. 6 : 33;
John 6 : 27, 32.

7. In overcoming one temptation we
may fall into another. Our faith may
be turned into presumption or overcome
by ambition, vers. 6, 9.

8. The word of God, the sword of the
Spirit, is our weapon in temptation,
vers. 4, 8, 12; 1 John 2 : 14.

9. To secularize religion, to take the
kingdom of the world through carnal
weapons, to depend on worldly pomp,
vain display, fashion, wealth, fine
churches, and the like, is a forsaking
and renouncing of the spiritual nature,
power, and weapons of Christ's king-
dom, ver. 6 ; Rom. 14 : 7.

10. We should wait God's time and
way for receiving what he intends to
bestow. Christ would receive nothing
from Satan. The shortest and easiest
way is not always the best, vers. 6-9.

11. Neither religion nor duty should
be compromised for riches or honor,
ver. 8 ; Prov. 23 : 23.

12. We have but to resist the devil
and he will flee from us, ver. 8 ; 1 Pet.
5 : 8, 9 ; James 4 : 7, 10.

13. Satan uses the holiest places and
things to tempt men, vers. 9, 11 ; Acts
5:3.

14. Wicked men who appeal to
Scripture to support or cover up their
own crimes, and errorists who mis-
quote the word of God and pervert its
meaning, are following in the foot-
steps of the devil, vers. 9, 10 ; 2 Pet.
3 : 16.

15. We have no right to test God
merely for the sake of testing him, nor
to trifle with his promises by throwing
ourselves into uncommanded dangers,
ver. 12.

16. In Christ's victory over Satan, all
true believers have a pledge of their
own. He shows that he is able to
succor those that are tempted, ver. 13 ;
1 Cor. 10 : 13 ; Heb. 2 : 17 ; 4 : 15.

17. Jesus by his own example teaches

A. D. 28.

LUKE V.

119

11^ to maintain the public worship of

(io.i, vers. IG, 31; Lev. 19:30; lleb.

h' : 25.
1 S. The Bible is, above all others, the
k of public worship and of the
d's Day; it is the ground and proof

ii truth, ver. 17 ; Acts 13 : 27 ; 15 : 21 ;

17:2,3.

19. As Christ was anointed with the
Sp.rit for his work, so should his fol-
lowers be for theirs, ver. IS; 1 John 2 :
L'O, 27.

20. How glorious the mission and
work of Jesus! vers. IS, 19.

21. Jesus brings to the sin-bound soul
its jubilee, ver. 19 ; Ps. 89 : 15 ; Rom.
8 : 15; Gal. 5 : 1.

22. I>et us look to Jesus as our Teach-
er, and joyfully accept his instructions,
ver. 20 ; John 6 : 6S.

23. Let us see to it that the mission
of Jesus is fulfilled in our hearts and
lives, ver. 21 ; John 17 : 3 ; Phil. 3 : 10 ;
Col. 1 : 27, 2S.

24. How many admire the eloquence
of the preacher without beinar benefited
by the truth ! ver. 22 ; Ezek. 33 : 31, 32.

I 25. " Requests for divine favor are
often refused because prompted by pride
or selfishness." — Rev. J. P. Warren.
Ver. 23 ; James 4 : 3.

26. God bestows his unmerited favors
upon men according to his infinite wis-
dom and good pleasure, ver. 25-27 ;
Matt. 11 : 25-27.

27. " It is an evidence of great de-
pravity when men complain that bless-
ings are bestowed on others which they
themselves reject." — Amer. Tract So-
cietr/, X. Y. Ver. 28 ; Matt. 23 : 13.

28. We must not make our views and
feelings the rule by which to judge the
principles of the gospel administration,
vers. 25-28 ; Job 11:7; Rom. 11 : 33.

29. How uncertain is human popular-
itv ! vers. 22, 28, 29 ; Matt. 21 : 9 and
27 : 20-23.

30. In the treatment of Jesus at Naza-
reth we see the foreshadowing of that
which he should receive from the Jew-
ish nation and from a wicked world,
vers. 28, 29; John 1 : 11.

31. Jesus was invulnerable and im-
mortal till his work was done; so are
his people. He is Lord of his own times
and of theirs, ver. 30; John 10 : 18, 28;
Luke 21 : IS.

32. Discouragements should not stop
faithful labor. If we cannot do good in

one place, we should go to another, ver.
31 ; Matt. 10 : 12. 13 ; Acts 13 : 46.

33. Scripture nas a self-evidencing
power, ver. 32; John 7 : 17.

34. The Christian teacher comes with
the authority of God and truth, ver. 32;
2 Cor. 5 : 20.

35. A mere intellectual knowledge of
Christ cannot save us. The unclean
spirit knew Jesus; devils believe and
tremble ; thev know him as a conqueror,
and not as a Saviour, vers. 33, 34 ; James
2: 19.

36. Jesus needs neither the service
nor the testimony of demons, vers. 35,
41.

37. Christ's victory over devils fore-
shadows his complete victory over the
kingdom of darkness, vers. 35, 36; 1
John 3 : 8.

38. The displays of Christ's power
often produce wonder only, without sav-
ing faith, ver. 36 ; Matt. 9 : 33 ; 12 : 23 ;
Acts 13 : 41.

39. The fame of Christ should arouse
inquiry, and result in that knowledge
which is eternal life, ver. 36; John
17 : 3.

40. A single Christian may be the
means of bringing both great temporal
and spiritual blessings upon his family,
vers. 38, 39 ; 2 Tim. 1 : 18.

41. They who feel their need of Christ
never seek him in vain, ver. 40; John
6 : 37 ; James 5:14; 1 Pet. 5 : 7.

42. If you would find Jesus, seek him
in places of prayer, ver. 42 ; eh. 5 ; 16 ;
6 : 12; 9 : 28.

43. Like Jesus, we should strive to
fulfil our mission. We should not neg-
lect pressing work or present dutv, vers.
43, 44 ; John 9:4; Matt. 5 : 14-16 ; 25 :
19-30.

CHAPTER V.

This chapter begins with a relation of
the miraculous draught of fishes (1-11),
which probably took place near the
close of our Lord's first general mission-
ary tour throughout Galilee. Then fol-
lows the account of healing a leper (12-
16) and a paralytic (17-26), the calling
of Matthew to be a constant attendant
(27, 28), Matthew's feast, and the dis-
course of Jesus on fasting, 29-39. These
several incidents appear to be in chron-
ological order, though they are not all
closely connected.

120

LUKE V.

A. D. 28.

Miraculous draught of fishes.

V. AND *it came to pass, that as the people pressed *^it- *• 18; Mk. u

upon him to hear the word of God, he stood by the
2 lake of Gennesaret, and saw two ships standing by the

16.

1-11. Jesus Teaches feom the
Lake. The Miraculous Draught
OF Fishes. Most have regarded this
as Luke's account of the calling of Pe-
ter, Andrew, James, and John, and iden-
tical with that related in Matt. 4 : 18-22
and Mark 1 : 16-22. With Alford, Web-
ster, and Wilkinson, and otliers, I think
it refers to a later event, and that it was
confirmatory and prophetic of their min-
isterial work as the constant attendants
of Jesus. For —

1 . Luke places this miracle after he
had commenced his first general mis-
sionary tour throughout Galilee; Mat-
thew and Mark place their account be-
fore it, Matt. 4 : 22, 23 ; Mark 1 : 20, 39.
They also place it before the healing of
Peter's wife's mother. Matt. 8:14; Mark
1 : 29. But Luke places it after that
event ; Simon is spoken of in ver. 3 as
one Avho had already been introduced by
that event, ch. 4 : 28.

2. That in Matthew and Mark oc-
curred as the parties were preparing to
fish, probably in the early evening, as it
was common to fish at nisfht, John 21 :
3 ; Matt. 4:18; Mark 1 :"l6. But this
in Luke took place in the morning, after
having fished all night, ver. 5.

3. The circumstances were not only
sufliciently different for two different
events, but even demand them, Avhile
the points of agreement are easily ex-
plained. From a comparison of the
fc ur Gospels it appears that the three or
four were called, /r5^, as disciples, John
1 : 35-42 ; second, as constant attend-
ants, ministers, evangelists, Matthew
4:19; Mark 1 : 17. then followed the
general preaching tour throughout Gal-
ilee, near the close of which they came
to the Sea of Galilee, probably in the
vicinity of Capernaum. It would ap-
pear that they still sometimes went out
to fish when near their homes (John 21 :
3), as on this occasion, when Jesus im-
proves the opportunity of confirming
the call given a few weeks before, and
by his miraculous power to foreshadow
their future success as preachers of the
gospel. Such a view seems to me noth-

ing unreasonable, but perfectly natural
and consistent. After this they were
selected among the twelve apostles, ch.
6 : 12-14. The miracle here related oc-
curred probably not far from the latter
part of February, A. D. 28.

1. And it came to pass, etc. On
a certain occasion, in connection with
his preaching throughout Galilee, ch.
4 : 43, 44.

To hear. The object of pressing
upon him was to hear the word of God.
Not only did crowds gather at the syna-
gogues, but multitudes sought instruc-
tion in the open air. So it was at the
sermon on the mount, which occurred
about this time. Some manuscripts
read "pressed upon him and heard,"
merely expressing circumstances, not
the purpose; but the common reading
is to be preferred.

Lake of Gennesaret, from the
beautiful and fertile plain of Gennesa-
ret. Called by Matthew and Mark, and
once by John (6:1), Sea of Galilee, from
the province of Galilee, on its west side.
John styles it elsewhere Sea of Tiberias,
from a city on its south-western shore,
built by Herod Antipas, and named in
honor of the emperor Tiberias. Luke,
whose geographical terms are always
more distinctive, calls it a lake. The
following quotations will give an idea
of its present appearance :

" The whole breadth and nearly the
whole length of the lake was in view.
It lay without a ripple, a mirror of
heaven in its framework of hills. I
was full eight hundred, perhaps a thou-
sand, feet above it ; and though at the
distance of two or three miles to the
north-west, it seemed quite at my feet,
reflecting the light, fleecy clouds that
floated above it, and the Gadarene
mountains beyond, whose deep gorges
were softened by their distance and
darkened by their depths.

" Apart from all its associations, the
Sea of Galilee is one of the most beauti-
ful objects in nature. It lacks foliage
and verdure, it is true, at this season of
the year ; it lacks the wildness mingled

A.D. 28.

LUKE V.

121

lake : but the fishermen were gone out of them, and

with the softnoss and c:race of some of
the Scoti'li and Swiss lakes. But the
eontrast of its deep blue waters with the
brown and ochre mountains that stand
nrouivd it; the variety in outline of its
shores, here rising abruptly a thousand
feet, here sloping gently away, here roll-
ing upward like receding waves, and
here with a grassy reach of glen, lost in
a ilark gorge beyond, and here again,
with a white edge of sand and pebbles,
swelling back into a plain, mottled
with clumps of thorn and oleanders,
now in bloom, where —

' Tliro' the summer night,
Those blossoms red and bright.
Spread their soft breasts o'er.'

As thus beheld, it presents a scene of
chaste and sober beauty, of calm and
tender repose that one hardly meets with
elsewhere." — Dr. S. Graves, The
Standard, April 3, 1873.

" The surrounding hills are of a uni-
form brown color, and would be monot-
onous were it not for the ever-changing
lights and the brilliant tints at sunrise
and sunset. It is, however, under the
pale light of a full moon that the lake is
seen to the greatest advantage, for there is
then a softness in the outlines, a calm
on the water, in which the stars are so
brightly mirrored, and a perfect quiet
in all around which harmonize well
with the feelings which cannot fail to
arise on its shores. It is, perhaps, diffi-
cult to realize that the borders of this
lake, now so silent and desolate, were
once enlivened by the busy hum of
t^wns and villages, and that on its
waters hostile navies contended for su-
premacy. But there is one feature
which must strike every visitor, and
that is the harmony of the gospel narra-
tive with the places which it describes,
giving us, as M. Renan happily ex-

f)ress it, a fifth Gospel, torn but still
egible.

" The lake is pear-shaped, the broad
end being toward the north ; the great-
est width is six and three-quarter miles,
from Mejdel, ' Magdala,' to Khersa,
* Gergesa,' about one-third of the way
down, and the extreme length is twelve
and a quarter miles. The Jordan enters
at the north, a swift, muddy stream,
coloring the lake a good mile from its
mouth, and passes out pure and bright

at the south. On the north-western
shore of the lake is a plain, two and a
hall' miles long and one mile broad,
called by the IJedawin El Ghu weir,
but better known by its familiar Bible
name of Gennesareth ; and on the north-
east, near Jordan's mouth, is a swampy
plain. El Batihah, now much frequented
by wild boar, formerly the scene of a
skirmish between the Jews and Romans,
in which Josephus met with an accident
that necessitated his removal to Caper-
naum. On the west there is a recess in
the hills, containing the town of Tibe-
rias ; and on the east, at the mouths of
Wadys Semakh and Fik, are small
tracts of level ground. On the south,
the fine open valley of the Jordan
stretches away toward the Dead Sea,
and is covered in the neighborhood of
the lake with luxuriant grass.

" The water of the lake is bright, clear,
and sweet to the taste, except in the
neighborhood of the salt springs and
where it is defiled by the drainage of
Tiberias. Its level, which varies con-
siderably at different times of the year,
is between 600 feet and 700 feet below
thatof thelSIediterranean — a peculiarity
to which the district owes its genial
winter climate. In summer the heat is
great, but never excessive, as there is
usually a morning and evening breeze."
—Captain C. W. Wilson, Recovery
of Jerusalem.

Dr. Robert Patterson {Sunday-school
Times, May 25, 1872) speaks of seeing
half a dozen fishing-boats near Tiberias,
a place which he styles " simply a ruin
and its people utterly destitute of
energy."

2. Two ships. Fishing-boats. Ac-
cording to some of the oldest manu-
scripts, two small ships. Standing by
the lake. Stationed at anchor by the
shore of the lake. Dr. George Camp-
bell translates, "Aground near the
edge," which is allowable. The ships
or boats, being small, could doubtless
be run aground or set afloat as occasion
required. According to Josephus, there
were about two hundred and thirty of
these on the lake, and four or five men
to each. The fishermen. They are
thus styled in a general way, as if
strangers. Such names as are necessary
to the narrative are afterward given.

122

LUKE V.

A. D. 28.

were washing their nets. And he entered into one of
the ships, which was Simon's, and prayed him that he
would thrust out a little from the land. ° And he sat
down, and taught the people out of the ship.

Now, when he had left speaking, he said unto Simon,
* Launch out into the deep, and let down your nets for
a draught. And Simon answering said unto him,
Master, we have toiled all the night, and have taken
nothing: y nevertheless, at thy word I will let down
the net. And when they had this done, ^they in-
closed a great multitude of fishes : and their net brake.

»Mt. 13. 2.

«John21. 6; EccL
11.6.

yPs. 127. 1,2; John

15. 14.
•John 21. 6, 7; 1

Cor, 15. 58 ; Gal.

6.9.

Only Simon had yet been mentioned by
Luke, ch. 4 : 38. Were washing
their nets. Rather, the nets. Tlie
servants or the hired men may have
been doing this. Compare Mark 4 : 20,
The words imply that they had finished
their fishing. From ver. 5 we learn
that it was after an unsuccessful night's
labor.

3. Entered, etc. On account of the
pressure of the people, Simon's. See
on ch, 4 : 38. Luke calls him Peter
only once (ver. 8) before his call to be
an apostle, and Simon only twice after
that event, ch. 22 : 31 ; 24 : 34. He is
here spoken of as one already known.
Prayed him. Requested him. It
would appear from this that Simon was
still in the ship or near it. Jesus would
naturally enter into Peter's ship both
on account of his acquaintance with
him and because he may have resided
with him when at Capernaum. The
request that he should thrust or put
out a little from the land implies
that the boat was standing by the shore,
ver, 2, And he sat down. Assum-
ing the usual posture when teaching,
ch. 4 : 20. The boat was his pulpit.
Compare Mark 4:1.

4. When he had left, or ceased,
speaking. He may have dismissed
the people ; yet it is not necessary to
suppose this. He may have finished
his discourse with a proper ending and
then have immediately said to Simon,
Launch out into the deep, or Put
out, etc, the same verb being used as in
ver, 3, The verb here is in the singular,
showing that the command was to Peter
as the steersman of the ship. The ad-
ditional command, Let down your
nets, is in the plural, addressed to the
fishermen collectively, including Peter
personally, ver, 5. The object was for

a draught. This was indeed a trial
and test of Peter's faith, as appears from
his answer. The trouble, too, in obey-
ing the command was probably in-
creased by having hung out the nets to
dry,

5. Master. The word thus trans-
lated is used in the New Testament
only by Luke, ch. 8 : 24, 45 ; 9 : 33, 49 ;
17 : 13. It is very properly translated
Master, one who is set over, one who has
the authority of a teacher among his
disciples. It was an appropriate word
to use now, as Peter was about to yield,
not to his own judgment, but to the word
of Jesus. We have toiled all the
night, etc. As night was the usual
time for fishing, and they had been un-
successful, it was not likely, according
to humau judgment, that they would
now succeed by day. Nevertheless,
at thy Avord, etc. In reliance upon
thy word. Peter sacrifices his own
practical knowledge to the authoritative
word of Jesus. His faith was not great,
as the sequel shows, but he had the
spirit of obedience. He was not ex-
pecting a miracle, and probably, at
most, but a small haul of fish. Notice,
Peter says, I will, as the director ; but
in the next verse the plural is used of
all the fishermen. They act with him
and under him,

6, And when, etc. And having
done this. The obedience was prompt
and unreserved. They enclosed a
great multitude. The secret of the
miracle was that he had dominion over
" the fishes of the sea," Ps. 8 : 8 ; 1 Cor.
15 : 27; Eph, 1 : 22. At the will of
Jesus the fish gather in multitudes.
Behold the reward of obedience. Their
net brake, was breaking, or began to
brtak, showing what a large multitude
were eu closed therein. The expression

A. D. 28.

LUKE V.

123

7 And they beckoned unto their partners, which were in
the other ship, 'that tliey should come and hel'p them.
And they came, and iiUed botli the ships, so that they

8 began to sink. When Simon Peter saw iV, he fell down
at Jesus' knees, saying, "^ Depart from me ; for"! am a

9 sinful man, O Lord. For he was iistonished, and all
that were with him, at the draught of the fishes which

10 they had taken: and so was also James, and John,
the sons of Zebedee, which were partners with Simon.

»Gal. 6. 2.

»> Ex. 20. 19 ; Judg.
13. 22; 2 Sam. 6,
9 : 1 Ki. 17. 18.

•Job 40. 4: 18.6.5.

is a popular one, meaning that the net
was beginning to tear, which Avould
result iu a serious rent without great
care and unless help should be ob-
tiiined. It is used very much like the
expression " began to sink " in the next
verse. The net was the casting-net,
which was thrown from the boat and
hauled up on board of the vessel.

7. They beckoned unto their
partners. They were near enough to
their comrades of the other boat to
signal them to come quickly to their
help. Some have supposed that they
were incapable of speaking on account
of fear and astonishment. Perhaps
in their amazement and haste they
beckou to them, which would, on ac-
count of the distance, be more easily
understood than their call. Their
partners appear to have been James
and John, ver. 10. They and their
boat were probably by the shore, ver. 2.
They came, filled their boats until they
began to sink, a popular expression
meaning they were on the point of
sinking from the weight of the fish.

8. When Simon Peter saw it.
The miracle was such that Peter as a
fisherman was prepared to judge. The
draught was so far beyond anything he
had ever seen or heard that he is over-
whelmed with amazement and with a
conviction of the superhuman power of
Jesus. Peter means stone; he was so
named when he was first introduced to
Jesus, John 1 : 42. It was fitting for
Luke to style him here not only Simon,
but also Peter, when relating this deep
religious experience which was so es-
sential to his usefulness and character
as one of the foundation stones in
Christ's spiritual kingdom.

Fell down at Jesus' knees, in
homage and adoration. Had Jesus
been a mere man, he would have re-
buked him, Acts 10 : 26 ; 14 : 15. De-

part from me, etc. An exclamation
of unworthiness and of personal sinful-
ness in the conscious presence of divine
holiness and power. This was one of
the occasions before the crucifixon
when Peter caught a glimpse of Christ's
divine nature as Son of God. Compare
similar experiences of God's people
under a vivid percei>tion of the presence
and power of God, Job 40 : 4, 5 ; 42 : 6 ;
Isa. 6 : 5, and the marginal references
above. It would seem that Peter not
only felt unworthy to have one so great
and holy with him in the ship (com-
pare ch. 7 : 6, 7), but also, under his
awe-inspiring presence, dreaded lest
some judgment might come upon him
on account of sins of heart or life. The
Jews on seeing si)irits feared death, ch.
2:9; Judg. 6 : 23 ; Dan. 10 : 17.

9. For, introducing the reason of
Peter's act and exclamation, as just
related. lie was astonished. As-
tonishment possessed him, or seized him.
He was quite overwhelmed with awe.
And all that were with him, under
him iu his ship, not including James
and John, who are mentioned in the
next verse. The omission of the men-
tion of Andrew is noticeable. It seems
very probable that he was temporarily
absent.

10. James and John. The men-
tion of James first here and elsewhere
leads to the conclusion that he was the
elder brother. John had probably be-
fore believed in Jesus as the Messiah ;
he was doubtless the one who went with
Andrew to the dwelling of our Lord,
John 1 : 39. He did not then give up
his occupation, but doubtless was much
with Jesus, and witnessed the events
recorded in the second, third, and
fourth chapters of his Gospel. Jesus
addressed Simon personally, Avho had
shown both by act and word so great
astonishment. Fear not. A penitent

124

LUKE V.

A. D. 28

And Jesus said unto Simon, Fear not; '^from hence- ^Mt. 4. 19; Mk. i.

11 forth thou shalt (?atch men. And when they had " ; Ac. 2. as, 4i.
brouarht their ships to land, ®they forsook all, and fol- • ch. i8. 28 , Mt. 4.
lowed him 20; 19. 27; Mk.
lowcu nim. 1. 18; Phil. 3. 7,

Healing of a leper, 8.

12 'And it came to pass, when he was in a certain city, f Mt. s. 2 ; Mk. 1.
behold a man full of leprosy : who seeing Jesus fell ^o.

in Peter's state of mind need not fear
the presence of the Friend of sinners.
Henceforth thou shalt catch men.

Literally, take men alive, capture, catch
them by winning them. Fishes are
taken for death, but men in the gospel
net for eternal life. The miracle was
symbolic, and prophetic of his calling
as a preacher of the gospel.

The similarities and contrasts be-
tween this miracle and that recorded in
John 21 : 1-15 are striking. In this
the net began to tear, in that it did not.
Hence, Trench supposes this to be
symbolical of gathering men into the
outward kingdom of God on earth,
from which some may be lost; but
that of the elect in the kingdom of
glory, of whom none are lost. In this
it is, " Thou shalt catch men ;" in that
" Feed my lambs ;" " feed my sheep."

So also in the calling of the four dis-
ciples Jesus said, " I will make you
fishers of men," referring specially to
their calling, in this, ** thou shalt catch
men," referring more to the work in that
calling. Thus there is an advance upon
the former occasion, and a greater
advance on this in that related by
John.

11. They forsook all. Peter,
James, and John. They forsook their
nets, the ships, the fishes, their friends,
hired servants, and their work, and fol-
lowed Jesus, showing their faith in
him and their willingness to pursue
their spiritual calling in his kingdom.
Tliey forsake, not merely in form, but
in heart, 2 Tim. 3:5; Ezek. 33 : 31.

12-16. Jesus heals a Leper; re-
tires INTO THE Wilderness, Matt.
8 : 1-4 ; Mark 1 : 40-45. Mark enters
most into detail ; Matthew is the brief-
est. Luke, while substantially agreeing
with the two others, shows the differ-
ences of an independent narrator. Mat-
thew (8 : 1, 2) plainly fixes the miracle
immediately after the sermon on the
mount. Mark and Luke have no defi-

nite note of time. Jesus probably preach-
ed the sermon on the mount soon after
the miraculous draft of fishes, while
the multitude gathered by his first mis-
sionary tour was large. It thus formed
a climax to that preaching tour, which
he terminated almost immediately after.

12. When he was in a certain
city, or more exactly, one of the cities
of Galilee. Some suppose this to have
been Capernaum, but probably not, for
Luke would hardly thus have spoken
indefinitely of Capernaum. He had
commenced from Capernaum, preach-
ing throughout all Galilee (ch. 4 : 31,
44 ; Matt. 4 : 23 ; Mark 1 : 21, 35, 39),
and a little time after this returned to
that city, Mark 2 : 1.

Behold. Calling attention to a won-
derful event. A man full of leprosy,
an aggravated case of this disease, cov-
ering his whole body from head to foot.
Leprosy was a most fearful and foul
skin-disease, and in its worst form was
the most terrible of all diseases, and
absolutely incurable. See Lev. chs. 13,
14, where it is described with certain
enactments. It probably began inter-
nally, after which it showed itself in
swellings, scabs, bright spots, or slight
reddish eruptions, grouped in circles,
covered with a shiny scale or scab.
The disease was not contagious, though
it often became hereditary for genera-
tions. Its progress was not generally
rapid. A leper from birth sometimes
lived as many as fifty years, while
those afterward infected, sometimes as
many as twenty. It was sometimes
sent as a special judgment for sin, and
hence was called a plague or stroke.
Num. 12 : 10 ; 2 Kings 5 : 27 ; 2 Chron.
26 : 20.

Whether this disease is identical with
modern leprosy has been much disput-
ed. The latest testimonies favor the
belief that, under certain forms, it con-
tinues to prevail. Dr. Thomson {The
Land and the Book, vol. ii., p. 516-520)

A. D. 28.

LUKE V.

126

on his face, and besought him, saying, Lord, if thou

13 wilt, thou canst make me clean. And he ])ut forth

hiji hand, and touched Iiim, saying, I will : be thou

clean. And immediately the leprosy departed from

Bpeaks of it a^i existing in the East.
He saw a number near Jerusalem.
" They held u}) toward me their hand-
less arms, unearthly sounds gurgled
through their throat-s without palates —
in a word, I was horrilied. ... I sub-
sequently visited their habitation, . . .
and have made many inquiries into
their history. . . . New-born babes of
leprous parents are often as pretty and
as healthy in appearance as any, but
by and by its presence and workings
become visible in some of the signs
described in the 13th chapter of Levit-
icus. The scab comes on by degrees
in different parts of the body; the hair
falls from the head and eyebrows ; the
nails loosen, decay, and drop off; joint
after joint of the fingers and toes shrink
up and slowly fall away." Thus slowly
the victim dies, and no power of med-
icine is able to stay the disease or mit-
igate its tortures.

Leprosy is a striking emblem of sin
and its effects. It was indeed regarded
as a living death (Joseph. Antiq. iii, 11,
3). The leper was unclean ; he was to
rend his garments, let his hair hang
dishevelled, wear garments of mourn-
ing as for the dead, and live in exclu-
sion outside the camp or city. Neither
Miriam, the sister of Moses, nor King
Uzziah was exempted from this reg-
ulation, Num. 12 : 15 ; 2 Chron. 26 : 21.
Not only was he to be excluded from
society while diseased, as if in effect
dead, but if cleansed he was to be
cleansed by the same means as by
uneleanness through touching or hand-
ling the dead. Num. 19 : 13-20 ; Lev.
14 : 4-7. Thus sin affects the soul,
rendering it unclean^ separating it from
God, producing spiritual death, unfit-
ting it for ever for heaven and the
company of the holy, and ensuring its
eternal banishment as polluted and
abominable. Some, as they look on
infiincy, reject with horror the thought
that sin exists within. But so might
any one say who looked upon the beau-
tiful babe in the arms of a leprous moth-
er. But time brings forth the fearful
malady. And so the leprosy of sin man-

ifests itself in every human character
as it comes forth from infancy.

Seeing Jesus. The lej^er beheld in
Jesus one sent from God and who could
help him. Fell on his face and be-
sought him. He came to Jesus with
the most earnest and hiunble entreaty,
and in his respect and reverence kneel-
ing down and falling on his face, Mark
1 : 40. Lord. This term was aj)plied
as a title of address to God and to man,
signifying, according to circumstances,
sir, or master, or vwst revered one, or
Jehovah. As the leper bows before this
great Teacher and Worker of miracles,
the idea of Master most appropriately
fits his language. If thou wilt, thou
canst. If thou art willing, thou art
able. The leper had faith in the mirac-
ulous power of Jesus, but had a doubt
about his willingness to exercise it on
such an object as he — on one so unclean.
He determined to press his case earnest-
ly and leave it on the will of Jesus
alone, If thou wilt. Make me clean.
Cleanse me, heal my leprosy, and thus
remove my uneleanness.

13. Jesus is moved with compassion
(Mark 1 : 40), and to show his willing-
ness he put forth his hand, and con-
trary to the Jewish law touched him.
But Christ was himself the Lawgiver
and the Fulfiller of the law. As it was
in harmony with the law of the Sabbath
to do good and save life, so was it
with the law of leprosy to remove the
disease and the defilement. Jesus was
also purity itself. He purified, but
contracted no uneleanness. Before his
power, as symbolized by stretching
forth his hand and touching him, the
leprosy fled and the leper was cleansed.
And even thus he touched our sinful hu-
man nature, yet remained without any
taint of sin. I will ; be thou clean.
Language beautifully and strikingly
corresponding to that of the leper.
Jesus grants a full and perfect answer
to his request.

Immediately. The cure was in-
stantaneous. The leprosy, the cause
of his defilement, departed from
him, and as a consequence he was

126

LUKE V.

A. D. 28.

14 him. 8 And he charged him to tell no man: hut go, ^^^^- 8.4; 2 Ki.5.
and show thyself to the priest, and offer for thy ^^' ^^"
cleansing, ^ according as Moses commanded, for a •■ T^«- 14. 4, lo, 21,

15 testimony unto them. But so much the more went ^"
there a fame abroad of him: *and great multitudes
came together to hear, and to be healed by him of
their infirmities.

16 ''And he withdrew himself into the wilderness, and
prayed.

«Mt, 4. 25; Mk. 3.
7 : John 6. 2.

kch. 6. 12; Mt. 14.
23 ; Mk. 6. 46.

cleansed. So Jesus cleanses the sinner
by healing the seat of disease.

14. He charged him, commanded
him, to tell no man. Jesus frequently
gave this prohibition, Mark 5 : 43 ; 7 :
36. His reasons were various, according
to circumstances. As a general principle,
it accorded with his modest and unosten-
tatious bearing, and with the peaceful-
ness and spirituality of his kingdom
(Matt. 12 : 16-20), which came not with
observation, Luke 17 : 20. Sometimes
he would repress rather than encourage
the excitement of the people, who beset
him in such crowds as greatly to trouble
him (Mark 3 : 9, 20), and to make him
a temporal king, John 6 : 45. At other
times he doubtless had the good of the
persons healed specially in view. In
this instance the prohibition was tem-
porary, only binding till he should go
and show himself to the priest. He
would have him remain silent, so as to
promptly obey this requirement of the
Mosaic law. He would not arouse undue
excitement (Mark 1 : 45), nor would he
expose himself or the healed leper to
the charge of violating the law. Pos-
sibly he would have him appear be-
fore the priest before any prejudicial
report of his cure reached him M^hich
should prevent him acknowledging the
cure.

Show thyself to the priest. At
Jerusalem. Possibly the leper, finding
himself cleansed, was disposed to re-
main among his relatives; but Jesus
with great earnestness and in an au-
thoritative manner sends him at once
to Jerusalem in obedience to the re-
quirement of the law. OfTer for thy
cleansing. Offer because of thy
cleansing, which would be first recog-
nized by the priest. There were two
stages in the ceremonial of purification
of the leper, Lev. 14 : 1-32. The puri-
fying ceremonies and ofierings were

united with confessions of sin and pol-
lution, and with grateful acknowledg-
ment of God's mercy. As the leprosy
was a striking type of sin, so these
ceremonies were typical of the forgive-
ness of sin and justification through
the blood of Christ, and of the anoint-
ing of the Holy Spirit for sanctification,
Heb. 10 : 21, 22; 1 John 2 : 20. A tes-
timony unto them. To the people
that he was cured, and that he might
safely be readmitted into society. He
had been pronounced unclean by the
priest, who alone could pronounce him
clean and readmit him into the congre-
gation.

15. But, notwithstanding this pre-
caution, so much the more went
there a fame, went the report abroad
concerning him. This was because of
the thoughtless disobedience of the man
who had been healed in heralding his
cure, Mark 1 : 45. The consequence
was that great multitudes gathered
to him to hear and to be healed of
their weaknesses and various ailments.
Another result stated by Mark (1 : 45)
was that he could no longer enter into
any city, both because it had become
known that he had touched a leper and
the crowds and excitement might attract
the suspicious notice of the authorities.
He was therefore obliged for a while to
be chiefly in desert-places.

16. And he withdrew himself, etc.
But he was withdrawing himself and
praying, or better as the Bible Union
version has it. And he was wont to retire
into the solitary places and pray, a
reference to his habit of secret devo-
tion, of which Luke speaks more fre-
quently than the other evangelists, ch.
3 : 21 ; 6 : 12 ; 9 : 18 ; 11 : 1. ^e is em-
phatic, and his retiring into solitary
places is in contrast to the multitude
coming together to hear and be healed.
While during these days they were thus

A. D. 28.

LUKE V.

127

Jesus heals a paralytic at Capernaum.

17 And it came to pass on a certain day, as he was
teaching, that there were Pharisees and doctors of the
law sitting by, which were come out of every town of

Galilee, and Judaea, and Jerusalem: and 'the power 'ch.6. ia;MMi..'».

18 of the Lord was present to heal them. •" And, behold, " ^^^- 9- 2 ; Mk. 2. 3.

anxiously seekinj? him he was accus-
tomed to retire for prayer.

17-2(5. Jescs heals a Paralytic,
Matt. 9:2-8; Mark 2 : 1-12. Matthew
is the briefest; Mark the most minute
and graphic ; Luke, equally full as
!Mark, gives evidence of an independent
narrative. It is now about tliree months
since he began his ministry in Galilee,
and about fifteen months since liis bap-
tism. It was probably March A. D. 28.

17. On a certaiu day. Tlie indefi-
nite note of time is consistent with the
ftict, brought out by Mark, that several
days had intervened since the healing
of the leper, Mark 2 : 1. He was
teaching, at Capernaum. He had
returned thither from his first preach-
ing tour tliroughout Galilee, Mark 2 : 1.

There were Pharisees. The
Pharisees were a religious party or sect
which originated about one hundred
and fifty years before Christ. Their
name means separatists ; they were
those who separated themselves from
Levitical and traditional impurity. To
become a member of the Pharisaic
association one must agree to set apart
all the sacred tithes and refrain from
eating anything that had not been
tithed, or about the tithing of which
there was any doubt. As the tithes
were regarded as holy, so the eating
and enjoying them were regarded as a
deadly sin. A Pharisee must ascertain
whether the articles which he pur-
chased had been duly tithed, and have
the same certainty in regard to the
food he ate both in his own house and
in the houses of others. As publicans
and sinners were not careful about this,
Pharisees would, of course, not eat with
them, for in so doing it was assumed
that they partook of food which had
not been duly tithed, ver. 30. Neither
would they associate with them, for, as
excommunicated persons, they regarded
them as very heathen. Matt. 18 :"l7. It
was also binding on them to observe
strictly the laws of purity, according to

the Mosaic ritual and the traditions of
the elders, Mark 7 : 3. They held
strictly to their oral law or traditions,
attaching more importance to them
than even to their written law. Matt.
15 : 1-6. They were the formalists of
their age and nation, and were too often
characterized for their ostentation, self-
righteousness, and hypocrisy. They
were the most numerous sect among
the Jews, and had great influence with
the people.

Doctors, teachers, of the law.
These were learned men who taught
and expounded the Jewish law. They
were law-teachers, lawyers, scribes, ver.
21. Sitting by. Distinguished hearers,
Pharisees, and eminent instructors, they
sit as becoming their dignity, while the
people stand. Doubtless they had been
invited to seats as distinguished persons.
Out of every town, etc. A general
popular expression, meaning from all
parts of Galilee and Judea. Some had
also come from Jerusalem, the seat
of the theocracy and of ecclesiastical
power. Jesus was in the height of his
popularity, and opposition was begin-
ning to show itself. Curiosity, jealousy,
and a desire to watch his words and
acts very likely united in bringing
them to Capernaum. It may be that
his interpretation of the law, so much
in opposition to Pharisaic teaching,
which appeared in his preaching, of
M'hich the sermon on the mount a little
before was a specimen, aroused the
Jewish teachers to attend a public dis-
course of Jesus, in order that they
might know for themselves and be able
to bring and prove charges against
him.

The power of the Lord, etc.
This is somewhat obscure and difficult
of interpretation. Literally, The Lord^s
poiver was to heal them, or. There was
power of the Lord to heal them. Some
with Meyer and Alford refer the word
Lord to God, since it is without tlie
article in the original, and they maintain

128

LUKE V.

A. D. 28.

men brought in a bed a man which was taken with a
palsy : and they sought means to bring him In, and to
19 lay him before him. And when they could not find
by what way they might bring him in because of the
multitude, they went upon the housetop, and let him
down through the tiling with his couch into the midst

that it always takes the article when it
is applied to Christ. But the majority
of expositors apply the term here to
Jesus, regarding the ellipsis to be sup-
plied as harsh, " The power of the
Lord was (with Jesus)," implying so
that he could " heal them." To me it
feeems that either interpretation may
really amount to the same thing. If
we say God's power was to heal, it was
the divine power in the Lord Jesus, or
if we prefer to interpret Christ's power, it
refers to the divine power which dwelt
in him ; and in either case it was man-
ifested, exerted on them that were sick.
Them cannot refer to the nearest ante-
cedent, the unbelieving Pharisees. It
rather refers to an implied antecedent,
to those who stood in need of his heal-
ing power.

18. Behold, men brought, etc.
Vividly stated in the original, as if
passing before the eyes, Behold, men
bringing on a bed. A man which
was taken with a palsy, who
had been paralyzed, having lost the
power of muscular motion. He had
very likely been some time in this con-
dition. Mark states that he was " borne
by four," each holding a corner of the
bed on which he lay. To bring him
in, the house where Jesus was, Mark
2 : 1. To lay him before him, to
draw the attention of Jesus to him, and
to have him exercise his healing power
upon him.

19. They were unable to bring him
in on account of the multitude, who
filled both the house and the doorway,
Mark 2 : 2. They went upon the
house-top, by means of stairs or a
ladder, or very likely, ascending the
stairs within an adjoining house, they
pass from its roof to that of the house
where Jesus was. " Stairs on the out-
side of houses are almost unknown in
Palestine at present, and would only
expose the inmates to violence and
pillage." — Dr. Hackett, Wm. Smith's
Dictionary, p. 1104, note. Roofs are
commonly flat in the East. They re-

moved that portion of it over Jesus.
Let him down through the tiling,

the burnt clay or tiling. Some suppose
that Jesus was in an open court, around
which an Eastern house was built, in
which case they removed the bulwark,
or parapet, which was a safeguard
against accident (Deut. 22 : 8), and a
light thin covering which projected be-
yond the parapet over part of the
central court. Others think that he
was in a room adjoining the court, and
that, as it was but a one-story house,
the roof was uncovered. Others, re-
garding the house as more than one-
story, suppose an upper room, the
largest room of the house, where the
Jewish rabbis frequently taught, and
the roof opened for the bed. Luke, in
the words above, implies the removing
of the tiles and the earth or plaster
which composed the roof. The lan-
guage of Mark (2 : 4), "had broken it
up," seems to imply that it was the
actual roof, and not the mere parapet,
with a thin projection beyond. They
lower the bed by still holding the four
corners, or by means of cords or ropes,

THE COUCH LET DOWN.

Acts 27 : 30 ; 2 Cor. 11 : 33. Couch.
A mattress or pallet, which could be
easily carried, possibly a mere blanket

A. D. 28.

LUKE V.

129

20 before Jesus. And when he saw their faith, he said "is. 43.25; Ac. 3.

21 unto him, Man, ° thy sins are forgiven thee. "And •Mt'o'a^'Mk *>
tlie scribes and the Pharisees began to reiison, saying, 'g, 7. '

or quilt. " Anciently, however, as at the
present time in tlie East, the common

f)eoj)le slejU on a li.trht mattress or
)lanket, with a pillow, perhaps, but
without anv other appendage. The
t^rm ' bed ' has this meaning in various
j)assages. It was an article of this de-
8eri})tion that the paralytic used whom
the Saviour directed to ' rise, take up
his bed, and walk,' Mark 2:9. It is
customary now for those who use such
pallets to roll them up in the morning,
and lay them aside till they have occa-
sion to spread them out again for the
next night's repose."— Hackett, lllxis.
of Scrip., p. 113.

Dr. Thomson ( The Land and the Book,
vol. ii., p. 6 tf.) illustrates from modern
Arab houses. He supposes those of
Capernaum to have been " like those
of modern villages in this same region,
low, very low, with tlat roofs, reached
by a stairway from the yard or court.
Jesus probably stood in the open leioan
(or reception-room), and the crowd were
around nim and in front of him. Those
who carried the paralytic . . . ascended
to the roof, removed so much of it as
was necessary, and let down their patient
through the aperture. The roof is only
a few feet high, and by stooping down
and holding the corners of the couch —
merely a thickly-padded quilt, as at
present in this region — they could let
down the sick man without any ap-
paratus of ropes or cords to assist them.
. . . The whole atFair was the extempo-
raneous device of plain peasants, ac-
' customed to open their roofs and let
' down grain, straw, and other articles,
I as they still do in this country. . . .
' "I iiave often seen it done, and have
■ often done it myself to houses in Leb-
, anon ; but there is always more dust
I made than is agreeable. The materials
I now employed are beams about three
feet apart, across which short sticks are
I arranged close together, and covered
with the thickly-matted thorn-bush
called hellan. Over this is spread a
coat of stitF mortar, and then comes the
marl or earth which makes the roof.
Now, it is easy to remove any part of
this without injuring the rest. No

objection, therefore, would be made oa
this score by the owners of the house.
They had merely to scrai>e back tho
earth from a portion of the roof over
the leivan, take up the thorns and short
sticks, and let down the couch between
tlie beams at the very feet of Jesus.
The end achieved, they could speedily
restore the roof as it was before."

20. When he saw their faith, by
what they did. It is implied by what
follows that the palsied man also ex-
ercised faith ; perhaps he directed the
men to do what they did. Man. Both
Matthew and Mark say "son" or
** child,*' a title of condescension and
kindness, and in this case expressive of
an endearing spiritual relation between
Jesus and the sick man. Unto him is
omitted by the best critical authorities.

Thy sins are forgiven thee. It
is now done. It seems that disease had
awakened in him a sense of guilt ; possi-
bly it had come on him on account of
some sinful indulgence. Jesus, per-
ceiving his penitence, and faith in him
as the Messiah, addressed first his
spiritual nature, and attended to the
deeper and more dangerous disease of
sin. Thus he gave peace to the sick
man's soul, and taught those who heard,
that he came not to remove the lesser
exnls only, but sin, the root of all. It
also encouraged him that his disease
would in due time be healed. In our
Saviour's miracles there was doubtless
a close connection between bodily and
spiritual healing. Thus the cleansed
Samaritan "glorified God" (ch. 17 :
15) ; the blind man near Jericho, hav-
ing received sight, " followed Jesus, and
glorified God," ch. 18 : 43. Compare
John 5 : 14 ; 9 : 35-38. In James 5 :
14, 15, a close relation is recognized be-
tween the raising of the sick and the
forgiving his sins. Jesus, however, did
not adopt the Jewish notion that every
sufiering was caused by some specific
sin. Such a notion he elsewhere con-
demns, John 9:3; ch. 13 : 2-5.

21. Scribes, were learned men, who
preserved, copied, and expounded the
law and the traditions, Ezra 7 : IG, 12 ;
Neh. 8:1; Matt. 15 : 1-6. They ar<?

130

LUKE V.

A. D. 28.

Who is this which speakcth blasphemies? PWho can

22 forgive sins, but God alone? But when Jesus per-
ceived their thoughts, he answering said unto them,

23 What reason ye in your hearts ? Whether is easier,
to say. Thy sins be forgiven thee ; or to say, Rise up

24 and walk ? But that ye may know that the Son of
man ihath power upon earth to forgive sins, (he said

pPs. 32.
25.

5; Is. 43.

q Is. 53. 9 ;
31 : Col. 3.

Ac.
13,

called lawyers (ch. 12 : 28 and Matt. 22 :
35), and doctors, or teachers, of the law,
ch. 5 : 17, 21. Some regard the latter
as teachers of the oral law, the scribes
of the written law. Most of them were
Pharisees. It is implied from the lan-
guage of this verse that they were
teachers as well as conservators and
copyists of the law. They sat in Moses'
seat, but their teaching was strikingly
defective (Matt. 23 : 2, 13, 23), being
narrow, dogmatic, and material ; at
once learned and frivolous, and mostly
occupied about things infinitely little,'

Began to reason, to consider and
argue "in their hearts" (Mark 2 : 6),
"said within themselves" (Matt, 9 : 3),
unconscious that Jesus knew their
thoughts. The reason here ajjpears
why Jesus had made the forgiveness of
gins so prominent. He knew the feeling
it would arouse in the hearts of the
Pharisees. It was in accordance with
the divine plan that they should com-
mence an opposition which should cul-
minate in his death. It gave him
opportunity also to demonstrate to both
bis enemies and friends his power to
forgive sins.

Who is this that speakcth blas-
phemies? The wondering of the
Pharisees, as well as the whole context,
implies that actual forgiveness by Jesus
himself is meant. The word translated
blaspheme primarily signified to speak
evil, slander, revile, and in its scriptu-
ral application to God to speak irreve-
rently, impiously to or of him, also to
arrogate to one's self what is the pre-
rogative of God. The latter is the
meaning here ; for they add, Who can
forgive sins but God alone ? They
justly held that it was God's preroga-
tive to forgive sins, but they failed to
see the manifestations of divinity in
Christ, in his wonderful works and
teaching,

22. But when Jesus perceived.
JBut Jesus knowing or perceiving. The
knowledge was intuitive; the percep-

tion instantaneous. Their thoughts.

" This is a branch of knowledge which
was peculiar to the Son of God, whose
special prerogative it was not to need
that any should testify unto him con-
cerning man, as of himself he knew
what was in man," John 2 : 25. An-
swering their secret thoughts and re-'
flections. What reason ye in your
hearts ? In opposition to the ques-
tions in the preceding verse. His
question implies censure as well as
theirs. According to Matthew, " Where-
fore think ye evil in your hearts?"
The evil was in them, and not in him ;
the evil was in attributing blasphemy
to him whose miraculous power showed
the justice of his claim ; or deeper still,
in their caviling and darkened spirits,
which apprehended neither his person
nor doctrine,

23, Whether is easier. Which is
easier. Notice that Jesus does not ask
which is easier to do, but which is easier
to SAY, etc. To these faultfinding
scribes it would seem easier to pro-
noimce a man's sins forgiven than to
pronounce a palsied man well, for they
could see the latter, but not the former.
And if there was imposture, it would
therefore be easier to prove it in respect
to that which was physical and seen
than in respect to that which was spir-
itual and unseen.

24, Jesus proposes to give them evi-
dence adapted to their physical and
worldly conceptions. To perform a
miracle is as really the work of God as
to forgive sins. And Jesus proposes to
do the former in proof of his power to
do the latter. That ye may know.
Here do we see the wisdom of Jesus in
first pronouncing the man's sins for-
given, and then giving an external
proof of his power, thus putting an
end to their caviling by the miracle
that follows.

The Son of man. A favorite name
with Jesus, yet, with the exception of
the expression of the martyr Stephen,

A. D. 28.

LUKE V.

131

unto the siok of the palsy,) I say unto thee, Arise,
and take up thy couch, and ^o into thine house.

25 And immediately he rose up before them, and took
uj) that whereon he hiy, and de])arted to his own
house, p;k)ri tying (rod.

26 And they were all amazed, and they glorified God,
'and were filled with fear, saying. We have seen 'Jer. S3. 9; Ac. 4.
strange things to-day.

21.

who beheld his glorified humanity at
the riijht hand of God (ActvS 7 : 5()), the
nanif is never api)lied to him but by
himself. It is never applied to any one
but C'lirist in the New Testament. In the
first three Cospels, where the external
life of Jesus is narrated and his human
nature broui^ht out prominently, he
more frequently calls himself " the
Son of man ;" hut in the fourth Gos-

Eel, where his inner life and divine
eing are s})ecially brought to view, he
styles himself more frequently " the Son
ol^God," or sim[)ly " the Son." Daniel
(7 : 13), in foretelling Christ's coming
with the clouds of heaven, implies
that, notwithstanding his exaltation
and glory, he would come in the form
and likeness of men, for he says that
he saw " one like the Son of man."
See also Rev. 1 : 13 ; 14 : 14. It was a
title of humiliation, though an honor
to our race. Jesus applied it pre-emi-
nently to himself as the Messiah, "as
God manifested in the flesh," indicating,
notwithstanding his divinity, his true
humanity and his oneness with the hu-
man race. The Jews rightly understood
it to mean the Messiah (John 12 : 34),
though they did not enter into the ful-
ness of its meaning. He was the Son
of man in the highest sense (Ps. 8 : 35 ;
Heb. 2 : 6-9) — possessed of all the at-
tributes and characteristics of our com-
mon humanity, a perfect and model
j_an, the representative of the race, the
serond Adam from heaven, 1 Cor. 15 :
45, 47.

Hath power. Not delegated power
or authority, but his own as the Mes-
siah, the God-man. The scribes rightly
understood Jesus as acting by his own
authority, and thereby claiming divine
honors for himself, ver. 21. " A mere
declaratory absolution they could utter
too, and no doubt often did so, but the
very manner of our Lord must have
evinced that in forgiving, as in teach-

ing, he spoke with authority, and not as
the scribes, Mark 1 :22." — Alexandkr.
Upon earth. Not only in heaven, but
on earth, where sins are committed and
forgiven. Jesus has all power in heaven
and on earth, ch. 28 : 18.

I say unto thee, Arise, etc. Jesus
wrought the miracle by his own divine
power. Of his first miracle .John (2 :
11) says he "manifested forth his
glory," John 1 : 14. The apostles often
wrought miracles in his name. Acts 3 :
6 ; 19 : 13. It is never said of the mir-
acles of Jesus, as of those of Paul,
" God wrought special miracles by the
hands of Paul." It was God in hira
manifesting his glory, and hence a
proof that he could forgive sins.

25. All eyes Avere fixed on the par-
alytic, anxiously awaiting the result.
And immediately he rose, stood up.
before them, openly, in the sight of
all. The miracle was well attested. He
not only stands up, but shows that he
is fully restored by immediately taking
up that whereon he lay, or had been
lying, and departing to his own house,
glorifying God. He made him glo-
rious by grateful and adoring praise.
Luke alone records the praising God by
the healed man himself.

26. The effects of the miracle on the
people. They were all amazed,
seized with astonishment and ecstatic
amazement. They glorified God.
There was a general ascription of praise
from the multitude (Matt. 9:8), the
scribes being confounded by the mirac-
ulous proof of Christ's power to forgive
sins. And were filled with fear,
with awe and reverence at such an ex-
hibition of divine power. We have
seen strange things to-day, mar-
vellous, unheard-of things. Mark has
it, " We never saw it on this fashion,"
a similar exclamation. Both were,
doubtless, uttered by the multitude.
Never before had they seen such power

132

LUKE V.

A. D. 28.

The call of Levi, and the feast at his house ; discourse con-
cerning fasting.

27 *And after these things he went forth, and saw a 'Mt. 9. 9; Mk. %
publican, named Levi, sitting at the receipt of custom:

28 and he said unto him. Follow me. And he left all,
rose up, and followed him.

14.

displayed — a palsied man healed and
sins forgiven. Of the two the latter
was indeed the most Avonderful. It was
beyond all they had ever seen or heard.

27, 28. The Call of Matthew,
Matt. 9:9; Mark 2 : 13, 14.

27. After these things which have
been related, especially the healing of
the paralytic. He went forth, from
Capernaum by the sea-side, ver. 17 ;
Mark 2 : 1, 13. Mark also states that
Jesus taught the multitude who resorted
to him. He saAV a publican, a tax-
gatherer. See note on chap. 3 : 12.

Named Levi. Called "Levi the
eon of Alpheus " in Mark 2 : 14. But
in Matt. 9 : 9 we have Matthew. The
three narratives clearly relate the same
circumstances, and point to Levi as
identical with Matthew. He probably
had two names, like Peter or Paul.
Mark and Luke probably designate
him by the name by which he wes
commonly known before his conver-
sion. Matthew probably speaks of him-
self as he was familiarly known as an
apostle ; and in ch. 10 : 8 he uses the
odious title, the publican, which neither
of the other evangelists applies to him.
Alpheus, the father of Levi, is to be
distinguished from Alpheus, the father
of James the Less, Matt. 10 : 3. In
the four apostolic catalogues (Matt. 10:
2-4; Mark 3:16-19; Luke 6:14-16;
Acts 1 : 13) brothers are usually men-
tioned in pairs, but Matthew and James
the Less are never placed thus together.
Alpheus was a common name among
the Jews.

Sitting. " The people of this coun-
try sit at all kinds of work. The car-
penter saws, planes, and hews with his
hand-adze sitting on the ground or
upon the plank he is planing. The
washerwoman sits by the tub ; and, in
a word, no one stands where it is pos-
sible to sit. Shopkeepers always sit ;
and Levi sitting at the receipt of custom
is the exact way to state the case." —
De. Thomson, The Land and the Book.

vol. i., p. 191. At the receipt of

custom. The place of receiving cus-
tom, which may have been a regular
custom-house or a temporary oflSce.
As Capernaum lay at the nucleus of
roads which diverged to Tyre, to Da-
mascus, and to Jerusalem, it was a busy
centre of merchandise, and must have
been an important place for the collec-
tion of tribute and taxes. The revenues
which Rome derived from conquered
countries consisted chiefly of tolls,
tithes, harbor duties, tax on public
pasture-lands, and duties on mines and
salt-works.

Follow me. Thus he had addressed
Philip, James and John, Peter and
Andrew, and others, John 1 : 43 ; Matt.
4 : 19-21 ; ch. 9 : 59. To follow Christ
is to love, trust, obey, and imitate him.

28. The obedience was immediate
and entire. Luke alone says. He left
all. We are not to understand by this
that he left his property without ar-
ranging it, so that his employers and
others should receive no detriment.
The feast which he afterward prepared
in his own house, a kind of farewell
meal to his business associates, shows
that he not only arranged and settled
up matters, but that he still held
property of his own. Follow^ed him.
Like Andrew and Peter (John 1 : 40^
42), he had probably before this heard
Jesus and recognized him as the Mes-
siah, Like them, he may have been
among John's disciples, ch. 3 : 12, 13.
Like them, he seems to be called, not
as a mere disciple, nor as an apostle
(for the apostles were not yet chosen,
ch. 6 : 13), but as one of his constant
attendants, a preacher of the good news,
an evangelist.

29-39. Matthew's Feast, Matt. 9 :
10-17 ; Mark 2 : 15-22. This feast gives
rise to two conversations, one in regard
to eating with publicans and sinners ,
the other in regard to fasting. There
is no sufficient reason for supposing
that Matthew relates some other meaJ.

A. D. 28.

LUKE V

188

29 * And Levi made him a great fex<t in his own house:
and there wa^ a great company of publicans and of

30 others that sat down with them. ° But their scribes
and Pharisees murmured against his disciples, saying,
Why do ye eat and drink with * publicans and sin-

31 ners? And Jesus answering, said unto them, ^They
that are whole need not a physician ; but they that

♦Mt. 9.
15.

10; Mk.2

» Is. 65.

5 ; Lk. 19.

»ch. 15

19.
ych.18.

7. 24 ;

18.

2; Mt. 11.

11-13; Ro.
RcT. 3. 17,

^fany suppose that a considerable time
intervened between Matthew's call and
his feast, while others would put the
intervening time between the discourse
about eating with publicans and sinners
and that about fasting. It is not prob-
able that the feast occurred on the day
of his call, but jwssibly soon after, and
occasioned the discourse. It was fitting
that he should give a feast upon settling
up his matters and leaving his employ-
ment. Besides, Matthew, Mark, and
Luke agree in putting these incidents
into consecutive order. The difficulty
lies in the fact that Matthew (9 : l^)
states that while he was discoursing on
fiisting Jairus besought Jesus regarding
his daughter, while Mark (5 : 22 j and
Luke (8 : 41) both relate the latter in a
different connection. For some reason
unknown to us, Mark and Luke may
have deferred the account of raising
Jarius' daughter, possibly to bring
together the wonderful miracles on
opposite sides of the lake, placing last
the greater miracle, raising the dead.
Or if we adopt the order of Mark and
Luke in placing the raising of Jairus'
daughter at a later period, then we can
harmonize Matthew by supposing a
thing very probable — that Jesus dis-
coursed on fasting upon different occa-
sions. He would very likely be asked
regarding it at different times, and
would very likely give the same or
similar answers. See authors S^ar-
mony, ^5 46, 47. 4S.

29. Made him a great feast.
What is implied in Matthew and Mark
is here positively stated — Matthew him-
self prepared and gave this reception
and entertainment in his own house.
It is styled a great feast because of its
extensive preparations and abundant
provision for a large company. Pub-
licans. See onver. 27. And of
others. Sinners, ver. 16 ; Mart. 9 : 10 ;
Mark 2 : 15. That sat do\rn, that
reclined at table, according to the cus-

tom of the time, on a couch, resting on
the left arm. It is probable that Mat-
thew gave this entertainment to his lat«
associates and acquaintances both be-
cause he was leaving the business and
because he would give them a special
opportunity of seeing and hearing Jesus.
According to Mark (2 : 15), many of
them " followed him," attending upon
his teaching.

30. But their scribes and Phar-
isees. Rather, according to the high-
est critical authorities, And the Pharisees
and their scribes. Not so much the
scribes who belonged to Capernaum as
those wlio were connected wiih the
Pharisaic party. See on ver. 21. Mur-
mured against his disciples. With
a spirit of cowardice, they come not out
boldly to Jesus, but broach the subject
to his disciples. We are not to suppose
the Pharisees present at the feast; but
being a large entertainment, their at-
tention may have been called to the
facts in the case either by observing
the company through the open hall, or
by seeing them come forth from the
feast. Why do ye eat? etc. Matthew
and Mark both give the question as
aimed at Jesus " Why eateth your Mas-
ter?" "How is it "that he' eateth?'*
The fault with him implied fault with
them. Indeed, it is very likely that
both forms of questions were used.
Sinners. Persons regarded as the
basest and most depraved by the self-
righteous scribes and Pharisees. That
Jesus should call }»Iatthew, a publican,
to be a disciple, and then should attend
a feast with publicans, was an occasion
of opposition from scribes and Pharisees.
Later than this they come out more
openly against Jesus himself: "This
man receiveth sinners and eateth with
them,'" Luke 15 : 2.

31. And Jesus answering. He
had either overheard the question, oi
his disciples had told him, Mark 2 : 17.
Whole. Well, in good health. Need

134

LUKE V.

A. D. 28.

»ch.
11

15: 1 Cor. 6.
ITim. 1. 15.

32 are sick. •! came not to call the righteous, but sin
ners to repentance.

33 And they said unto him, »Why do the disciples of '^g-^J V' ^^^

John fast often, and make prayers, and likewise the

34, 35.

not a physician. His great mission
as a physician was to heal the disease
of sin. If any were really righteous, as
the Pharisees imagined they were, then
they did not need his healing power.
The fact that these publicans and sin-
ners were notoriously vile and wicked
showed how sick they were, and how
mxich they needed his attentions.

32. I came not to call the right-
eous, but sinners. Rather, / have
not come to call righteous persons, hut
sinners. The article before righteous
should be omitted. The language refers
not to the Pharisees, as righteous in
their own estimation, but implies rather
that there were no absolutely righteous
men living. He came not to call right-
eous men, for there were really none
such, Rom. 3 : 23. He came not to call
men as unfallen and holy beings, but as
sinners, as indeed all are. His mission
being to sinners, none should therefore
find fault with him for associating with
them and trying to save them. The
worse they were, the more they needed
his help. Repentance, an inward
change of views and feelings, implying
a sorrow for sin, a turning to God, and
a change of conduct as the fruits. Acts
3 : 19 ; 26 : 20 ; 2 Cor. 7 : 10. See on ch.
13 : 2. Only sinners needed repentance
and his saving power.

33. A second ground of Pharisaic op-
position is now presented. Closely con-
nected with the question of eating with
publicans and sinners was that of fast-
ing. The question and discourse on the
latter probably took place on the day
of Matthew's feast. See below. Thie
disciples of John. Had they pos-
sessed the spirit of John and obeyed his
precepts, they would have become the
followers of Christ, John 1 : 29-36 ; 3 :
27-34. But even while John was bap-
tizing, some of them showed a spirit of
rivalry (John 3 : 26), and much more
now after his imprisonment. After his
death they still maintained a separate
party (Acts 19 : 4, 5), and probably
practiced a sort of rigid morality, and in
some points resembled the better class
of the Pharisees. Luke adds, and

make prayers, referring to their
devotional habits connected with an
austere life. John had taught his dis-
ciples to pray, ch. 11 : 1. Of the
Pharisees. See on ver. 17. Matthew
(9 : 14) mentions only the disciples of
John as the questioners of Jesus, and
Luke (vers. 30, 33) only the Pharisees
and their scribes, but Mark happily
combines the two. Fast often. The
language indicates what was their prac-
tice. They were very probably fasting
at that time. The contrast between
their fasting and the feasting of Jesus
and his disciples at the house of Mat-
thew would be specially apparent, and
naturally give occasion to the question
asked.

The only stated fast enjoined by
Moses was that of the great day of
atonement. Lev. 16 : 29. Other fasts
were added after the destruction of the
tirst temple, Zech. 7 : 5 ; 8 : 19 ; that of
the fourth month, commemorating the
capture of Jerusalem bv the Chaldeans,
Jer. 52 : 6, 7 ; that of the fifth month,
commemorating the destruction of the
temple, Jer. 52 : 12, 13 ; that of the
seventh month, commemorating the
murder of Gedaliah, 2 Kings 25 : 25 ;
Jer. 41 : 1, 2 ; that of the tenth month,
commemorating the beginning of the
siege of Jerusalem bv Nebuchadnezzar,
Jer. 52 : 4 ; that of Esther on the 13th
of the twelfth month, commemorating
the deliverance of the Jews on that day,
Esther 9 : 31 ; 4 : 16, 17. The Pharisees
also observed two weekly fasts (Luke
18 : 12) : on Thursday, because on that
day Moses was believed to have re-
ascended Mount Sinai, and on Monday,
because on that day he returned. The
number of annual fasts has been in-
creased in the present Jewish calendar
to twenty-eight. The disciples of John
doubtless observed the stated fasts of
the Jews, and imitated their teacher in
respect to his rigid habits of fasting ;
for John came neither eating nor drink-
ing. Matt. 11 : 18. His imprisonment
would be an additional motive for fast-
[ ing. Besides, many of John's disciples
I may have been from the Essen es, a

V. D. 28.

LUKE V.

135

disciples of the Pharisees ; but thine eat and drink I
84 And he said unto them, Can ye make the children of

the bridechamber fi\st, while the bridegroom is with
35 them ? But the days will come, when the bridegroom

shall be taken away from them, and then shall they

fast in those days.

** And he spake also a parable unto them ; No man '*^|*^'2V2''>^V Cor'

putteth a piece of a new garment upon an old; if e. i6.' **'

Bolitary community of men living on
the borders of the Dead Sea, who at-
tended John's preaching in the wilder-
ness and became his disciples. Their
former asceticism and their stern habits
of self-denial were in strong contrast to
the cheerful and social habits of Jesus.
Thine eat and drink. Notice again
their want of frankness. They now
complain to him of his disciples. Com-
pare on ver. 30. They thus show a
cowardly and censorious spirit.

34. Jesus replies by presenting three
illustrations showing that it would be
unbecoming for his disciples to fast at
that time.

The first illustration is derived from
familiar marriage ceremonies. Can
ye make, by your ordinances and
rules of practice, the children of the
bridechamber fast? The sons, the
male attendants of the bridegroom, who
upon the day of marriage ( Jud. 14 : 11)
went with him to the house of the bride
in order to bring her home. The lan-
guage was well fitted to remind the dis-
ciples of John that their master had
represented Christ as the bridegroom
(John 3 : 29), and the Pharisees that
the prophets, in their predictions of
Christ, had used the same figure to
illustrate the relation between God and
Israel, Ps. 45 ; Isa. 54 : 5 ; 62 : 5. The
form of the question is that used when
a negative answer is expected. Could
it be expected that the sons of the
bride-chamber would be constrained to
fast on a nuptial occasion? By no
means. While Jesus, the glorious bride-
groom, is with his disciples, who are
represented as his attendants, they can-
not fast. Nothing would be more un-
suitable. It became them rather to
rejoice. The idea is that a mere usage
is not a suflicient reason for fasting.
There must be an underlying reason,
something that calls for fasting and
makes it becoming. The arbitrary ap-

E ointment of fast-days, such as have
een made in the Komish and other
formal churches, is contrary to our
Saviour's teaching.

35. But the days will come. The
time is coming when the circumstances
will be changed, and fasting will be
becoming and demanded. The bride-
groom shall be taken away. Rath-
er, will be taken away, as if by violence,
the words being a prediction. Then
shall they fast in those days,
when he shall be removed from them.
That would be a special time of mourn-
ing, and consequently of fasting. There
is no ground here for the doctrine of
some Romish writers that, according to
the declaration of Jesus, the church
after his departure should be a fasting
church. His exaltation should fill his
followers with hope and joy rather
than doom them to perpetual sorrow,
Acts 5 : 31, 41 ; John 16 : 7, 13, 14 ; Phil.
4 : 4. The illustration, however, implies
that fasting would be proper on suitable
occasions.

36. The second illustration, drawn
from the familiar practice of patching,
in which he points out what no one
of his hearers would think of doing.
Luke introduces it as a parable, here
a simile or comparison, to illustrate a
certain truth. He is in some respects
fuller than either Matthew or Mark.
The latter two represent the injury as
done solely to the old garment by in-
serting into it a piece of unfulled or
undressed cloth. But Luke represents
a twofold injury to the new and to the
old. No man "putteth a piece, etc.
More correctly translated, No one rend-
ing a piece from a neio garment puts it
upon an old ; else both the new vrill make
a rent and the piece from the new will
not agree with the old. Such patching
an old garment with unfulled cloth
would be an act of unheard-of folly.
But equally unbecoming and foolish

136

LUKE V.

A. D. 28.

otherwise, then both the new maketh a rent, and the
piece that was taken out of the new agreeth not with

37 the old. And no man putteth new wine into old bot-
tles ; else the new wine will burst the bottles, and be

38 spilled, and the bottles shall perish. But new wine
must be put into new bottles ; and both are preserved.

30 No man also having drunk old wine straightway de-
sireth new : for he saith, ''The old is better,

• Jer. 6. 16.

would it be to unite fasting, which is a
sign of sorrow, with the joyous work
of my disciples, while I, their Lord, am
with them. You must not expect in my
kingdom a mere patching up of the old
dispensation, or of the system of ob-
servances which you practice, but a
complete renovation, and one harmo-
nious and congruous in all its parts.
A patching the old with the new will
destroy both systems.

37. The third illustration, drawn from
the common practice and experience in
putting up wine in skin-bottles. New
wine, unfermented. Old bottles,
or skins. Vessels and bottles of metal,
earthen, or glass were in use among
the ancients, and doubtless among the
Jews, Jer. 19 : 1 ; compare Isa. 30 : 14.
But bottles or bags made from the
skins of animals are here meant, which
were used by the Greeks, Romans, Egyp-
tians, and other nations for preserving
and transporting liquids, especially
wine. They still continue to be used in

SKIN-BOTTLE.

the East. Dr. Hackett saw them wher-
ever he travelled, both in Egypt and
Syria. They are made chiefly of goat-
skins, and commonly retain the figure
of the animal, the neck of the animal
answering for the neck of the bottle.
Dr. Robinson {Researches, vol. ii., p. 440)

visited a large manufactory of these
vessels at Hebron, and thus describes
them : " These are merely the skins of
goats stripped off whole, except at the
neck, the holes at the legs and tail being
sewed up."

Will burst the bottles — that is,
the old skins, which have become hard
and inelastic, and possibly cracked and
rotten, and will not expand as the wine
ferments. They prove unfit and burst ;
thus the bottles are ruined and the wine
is lost.

38. But new wine must be put
into new bottles, which are stronger
and capable of expansion. Jesus inti-
mates in this illustration, as well as in
the others, that the doctrines and prac-
tices of his kingdom are unsuited to the
formalism of the Pharisees, and that the
new dispensation was not to be mixed
up with the old. The gospel, like the
new wine, must have its new forms and
means for its preservation and propaga-
tion.

39. This verse is found only in Luke,
and gives our Lord's concluding answer
to the question in ver. 33. No man
also having drunk old wine, etc.
So these disciples of John and the
Pharisees, having drunk of the customs
of the old dispensation, do not desire
those of the new, which indeed they
have not tasted, for they say. The old
is better, or, according to some of the
oldest manuscripts. The old is good —
that is, good enough. A tine illustra-
tion of men holding on with prejudice
or with satisfaction to old habits and
customs. The old, though in itself less
pleasant, is yet from custom preferred.
Others, however, understand the verse
to mean : Those who have tasted the
freedom, joy, and peace of the gospel
will not like to go back to the harsh
and burdensome rites of the law. While
the latter interpretation states a truth,
yet the former seems more natural in

A. D. 28.

LUKE V.

187

lis connection. Tlie expression seems
' he somewhat apologist ic, and expUma-
rv of the contlnet of Christ's opposers.
■ It is not, however, to be expected of
human natnre tliat those who had lonsj
ln'cn acenstonied to one mode of think-
in j^ on those things shonUl immediately
receive another and difVerent mode. As
the natnral taste becomes settled, and
vo vian having old trine straightway
desireth new, so it is with the mind ; it
must be treated gently and reasonably,
and be gradually convinced that the old
is not always better than the new." —
Dr. J. B. Sumner, Exposition of Luke.
Straightway is omitted by some of
the oldest manuscripts. Its insertion or
omission is neither inconsistent with the
spirit of Christ's words nor does it
greatly vary the meaning.

Remarks.

1. In every age the common people,
above all others, have been among the
eager listeners to the truths of the gos-
pel, ver. 1 ; 1 Cor. 1 : 26 ; Matt. 11 : 25 ;
John 7 : 48 ; James 2 : 5.

2. We should do good whenever we
have opportunity, but always in the

Jatient, humble, and courteous spirit of
esus, vers. 1-3; Matt. 11 : 29; 12 : 16-
20 ; 20 : 25-28.

3. Obedience is often the test of faith.
Dutv is ours, results are God's, ver. 4 ;
Gen'. 22 : 12; Ex. 20 : 20; Ecel. 8:2;
James 2 : 18, 21, 22.

4. Laborers in Christ's service should
not be discouraged because success is
temporarily withheld, but should fol-
low Christ's directions with expectation,
ver. 5 ; Ps. 30 : 5 ; Isa. 41 : 10 ; Jer. 10 :
23 ; Zech. 14 : 7.

5. No one really loses anything in the
service of God and of his Christ, ver. 6 ;
Mark 10 : 28-30 ; 2 Sam. 6 : 11 ; 19 : 39 ;
1 Kings 17 : 9-16; 2 Kings 4:8; Acts
27 : 24.

6. The obedience of faith will not go
unrewarded, ver. 7 ; ch. 19 : 8, 9 ; 1 Tim.
4 : 8, 9.

7. We most feel our sinfulness when
we most recognize the glory of God, ver.
8; Job 42 : 5, 6; Isa. 6 : 5.

8. Many of the smaller providential
events in our lives are truly wonderful,
and prophetic of our future, ver. 9;
Acts 2 : 37, 41.

9. It is one of the greatest honors to
be a fisher of men, ver. 10 ; Jer. IG : 16 ;
1 Tim. 1 : 12.

10. Christ's calls are in vain except
they are heard and fully obeyed from
the' heart, ver. 11 ; ch. 14 : 29, 33; Matt.
6 : 21 ; 2 Tim. 3 : 5.

11. In leprosy we have a striking
type of sin, a most loathsome disease,
one deeply seated, gradually showing
itself on the surface, progressive, fear-
fully destructive, incurable by human
means (2 Kings 5 : 7), and cutting otF
the person diseased from the society of
the clean, ver. 12 ; Num. 10:12; Isa.
64: 6.

12. In the leper that came to Jesus
we have a type of the sinner seeking
Jesus and saved by him. He felt that
he was diseased ; he despaired of human
help; he exercised confidence in the
power of Jesus; and submitted to the
will of Jesus and was healed, ver. 13 ;
ch. 15 : 18-21.

13. Christ came, not to destroy the
law, but to fulfil it, ver. 14 ; Matt. 5 :
18 ; Col. 2 : 14.

14. There is a time to be silent in
regard to Christ, as well as a time to
speak of him, ver. 14; Eccl. 3:7; 10 :
10 ; Rom. 10 : 2.

15. Christ's career was sublimely
noiseless, supremely humble, and di-
vinely wonderful, ver. 15 ; Matt. 12 :
19, 20 ; 27 : 54.

16. Secret prayer is the arm of a
believer's strength and a means of sus-
taining spiritual life. If Jesus needed
it, how much more his followers! ver.
16 ; Matt. 6 : 6.

17. Christ is the great Physician,
whose power is ready to be exercised
on those who truly desire it, ver. 17 ;
Isa. 61 : 1-3.

18. Id the palsy we see a type of the
helplessness of the sinner, ver. 18 ; Rom.
8 : 7.

19. There are no barriers but what
may be overcome in going to Jesus.
Nothing but our own wilfulness can
block up the way to his heart, ver. 19 ;
John 4 : 23; 5 : 40; 6 : 37.

20. A sense of sin, connected with
confession of faith in Christ, is attended
with forgiveness, ver. 20 ; Ps. 103 : 3 ;
Isa. 35 : 3, 4 ; 40 : 2 ; 1 John 1 : 9.

21. A cavilling spirit can easily find
fault with Christ, but without reason,
ver. 21 ; John 10 : 37, 38.

138

LUKE VI.

A. D. 28.

22. It is a solemn truth that Jesus
can perceive the thoughts of men, ver.
22 ; Vs. 134 : 4, 5 ; Heb. 4 : 13.

23. By his miracles Jesus manifested
and proved his full power as the Mes-
siah, ver. 24; John 20 : 30, 31.

24. Jesus can forgive sins ; his mira-
cles are a proof of this and of his di-
vinity, ver. 23, 24; John 10:37, 38;
Acts 5:31; Heb. 9 : 26 ; Isa. 43 : 25.

25. The commands of Christ are all
reasonable. He is ready to give grace
and strength to do whatever he re-
quires, ver. 24 ; Deut. 33 : 25 ; 2 Cor.
12:9; Isa. 41 : 10.

26. The best evidence that our sins
are forgiven is the state of our heart
and life, a Christ-like disposition, and
a Christian Avalk, ver. 25 ; Matt. 7 : 20;
Rom. 8 : 13, 16.

27. Christ is the Wonderful — wonder-
ful in his words, wonderful in his deeds,
and wonderful in his saving power, ver.
26 ; Isa. 9 : 6.

28. Jesus calls men from all classes
to discipleship. "As the loadstone
attracts the iron, and the south wind
softens the frozen ground, so does
Christ's calling draw sinners out from
the world and melt the hardest heart."
— Ryle. ver. 27 ; Acts 13 : 2, 46 ; Rom.
8 : 30 ; 9 : 24 ; 2 Tim. 1 : 9 ; 1 Pet. 1 : 15.

29. Matthew is an example of a bus-
iness-man turning to Jesus, and of
prompt obedience. " Happy man !
You might have spent your life count-
ing money and giving receipts and
laying up property to be the fuel for
the last fires ; but you gave yourself to
Christ with all your heart and became
the historian of the world's redemp-
tion."— Nehemiah Adams, D.D. ver.
28 ; Acts 2 : 41 ; 19 : 18, 19 ; 24 : 25.

30. We may associate with even the
openly wicked when we would do them
good. We ought not to despair entirely
of any one's salvation. He who called
Levi often chooses those who seem the
most unlikely to become Christians, and
the farthest from the kingdom of God,
vers. 27-29 ; eh. 19 : 5; Acts 17 : 16, 17.

31. Moralists are still ofiended with
Jesus for calling and saving those who
are more openly wicked than them-
selves. Cavilling indicates a depraved
heart, ver. 30; Matt. 23 : 13.

32. Christ is the Physician of con-
scious sinners, not ot self-righteous
hypocrites. Where there is a sense of

sin there is hope, ver. 31 ; ch. 18 : 9-14;
24 : 47.

33. Beware of hasty judgments. Pre-
judice misconstrues the actions of others,
vers. 30-32 ; Prov. 29 : 20 ; Acts 23 : 3-
5 ; 1 Cor. 4 : 3.

34. Fasting is good when rightly ob-
served on proper occasions. Matt. 6 :
16-18 ; Joel 2 : 12. But when observed
as a mere rite, it becomes a yoke of
bondage, Rom. 14 : 1, 17; 2 Cor. 11 :
20; Gal. 2:4; 4 : 9-11. The phar-
isaical spirit is seen in Roman Catholic
and formal churches, vers. 33-35.

35. Jesus is the bridegroom of the
soul, bringing to it joy and peace, ver.
34; John 2 : 29; Eph. 5 : 25-27.

36. In Christ's kingdom we must not
mix together things essentially dif-
ferent, as uniting church and state;
receiving believers and unbelievers for
baptism and into church fellowship;
mingling false doctrines and practices
with the true, ver. 36 ; 1 Cor. 10 : 20 ; 2
Cor. 6 : 14-16 ; Eph. 5 : 11.

37. They who would patch the gospel
with the rites or ceremonies of the old
dispensation lose sight of the spirit of
Christianity, and tend to formalism and
a slavish legalism, ver. 36 ; Rom. 14 :
17 ; Gal. 3 : 2-5.

38. Christian doctrines and precepts
are not only true and right in them-
selves, but in their nature are fitted to
man, and adapted to his various cir-
cumstances and wants, vers. 37, 38 ; 1
Cor. 3:2; Heb. 5 : 14.

39. Habit and prejudice keep many
from Christ. But when men know
Christ and his religion, they will never
give them up for any other, ver. 39;
John 6 : 67-69 ; Rom. 8 : 35-39.

CHAPTER VI.

In this chapter Luke proceeds to re-
late the plucking of the ears of grain
and the healing of the withered hand on
the Sabbath, with the remarks of Jesus
on the purpose and use of the Sabbath,
all resulting in increased and organized
opposition to him, vers. 1-11. The ap-
pointment of the twelve apostles is nar-
rated (12-16); the attendance of great
multitudes and the healing of many who
were sick or possessed with devils (17-
19) ; after which Jesus delivers the ser-
mon on the plain, 20-49.

A. D. 28.

LUKE VI.

139

Jesus vindicates his disciples in plucking grain, and himself
in healing on the sabbath.

VI. AND ''it came to pass on the second sabbath after *^^^- 12. 1
the first, that he went through the corn fields ; and

Mk. 2.

■i.i.

1-5. The Disciples Pluck the
Ears of Grain on the Sabbath.—
Another grouiul of j)harisaic opposition
to Jesus is presented — supposed viola-
tion of the law of the Sabbath. The
Pharisees censure the disciples ; Jesus
defends them. About a month, proba-
bly, intervened between this and the
last event. Matthew's feast probably
occurred a little before, and the pluck-
ing the ears of grain a little after, the
second passover of our Lord's public
ministry. Jesus and his disciples may
have been returning to Galilee, and a
little distance from some village where
there was a synagogue. The passover,
A. D. 28, commenced March 29th, Matt.
12 : 1-8 ; Mark 2 : 23-28. Matthew's
account is the fullest ; Luke's is briefest.
Each evangelist gives evidence of an
independent narrative.

1. The second sabbath after the
first. The second-first Sabbath. The
Greek word translated sccondfirst is
wanting in some ancient manuscripts,
but, upon the whole, is to be regarded as
a true reading. It, however, occurs no-
where else, and hence its exact meaning
is not easily determined. What Sabbath
is here meant cannot be positively
known. Its most natural meaning is
the first Sabbath of a second series, and
hence Wieseler supposes that the Jewish
years were reckoned by a series of seven,
and that this was the first Sabbath in
the second year of the sabbatical period
of seven years, or the first Sabbath in
Nisan, the latter part of March. In like
manner Rieland conjectures that the
first Sabbath of the ecclesiastical year
(of Nisan as above) is meant in distinc-
tion from the first Sabbath of the civil
year, which began about the latter part
of September. To both of these views it
may be objected : First, that the first
part of Nisan was somewhat early for
plucking the ears of grain. Secondly,
that the Pharisees would in all proba-
bility have censured the disciples for
doing that which, according to the tra-
ditions, was to be regarded as harvest i
work, and which was unlawful before |

the presentation of the first-fruits of the
barley harvest on the 10th day of Ni-
san, which was the second day of the
passover. It seems, therefore, better to
regard this plucking of grain as occur-
ring on some Sabbath after the second
day of the })assover, on which the bar-
ley harvest began. The wheat harvest
commenced three or four weeks later,
continuing in some portions of Palestine
into the early part of .Tune.

It has, therefore, been more common
to explain as follows : The fifteenth of
Nisan was the first day of unleavened
bread, or the passover, a day of rest, or
a ceremonial Sabbath, Lev. 23 : 6, 7 ;
on the morrow, the 16th of Nisan, the
sheaf of first-fruits was to be presented,
Lev. 23 : 10, 11 ; and from this day was
to be counted seven full weeks to the
day of Pentecost, Lev, 23 : 15, 16. Now
the Sabbath here mentioned is supposed
to be the first in regard to the series
which was to introduce the Pentecost,
but second in regard to the first day, or
Sabbath, of unleavened bread. It is
to be taken as the Sabbath following
that mentioned in John 5 : 9, 10. Jesus
may have hurried away from Jerusalem
on account of the persecution of the
Jews, John 5 : 16-18.

While the latter view may be the
best, two others may be suggested as
having some degree of probability :
First, that the Sabbath here intended
was the first of the second month ; or,
second, that the words here mean " the
second Sabbath after the first " Sabbath
of unleavened bread. Other views seem
to me less deserving of notice. Com-
pare author's Harmony, § 51.

Went through the corn fields.
'Literally , soum fields ; fields of grain, of
wheat, or barley. He went along, going
a short distance to some place, through
the standing grain, probably by a foot-
path which may have bounded the un
enclosed field, the grain being within
reach. " The practice of leaving the
fields of different proprietoi*s unenclosed,
or separated only by a narrow foot-path,
explains other Scripture statements or

140

LUKE VI.

A. D. 28

his disciples plucked the ears of corn, and did eat,
rubbing them in their hands. And certain of the
Pharisees said unto them, Why do ye that * which is
not lawful to do on the sabbath days ? And Jesus an-
swering them said, have ye not read so much as this,
'what David did, when himself was an hungered, and
they which were with him ; how he went into the
house of God, and did take and eat the showbread,

•Ex,

68.

20. 10;
13, 14.

Isa.

'ISam. 21. 6.

allusions. ... In this way we may un-
derstand the Saviour's passing with his
disciples through the corn fields on the
Sabbath. Instead of crossing the fields
and trampling down the grain, they no
doubt followed one of these paths be-
tween the fields, where the grain stood
within their reach. The object being to
appease their hunger, the ' plucking of
the ears of corn to eat ' was not, accord-
ing to Jewish ideas, a violation of the
rights of property, nor was it for that
that the Pharisees complained of the
disciples, but for breaking the Sabbath."
— Dr. Hackett, Am. Ed. Dr. Smith's
Dictionary of the Bible, p. 820.

His disciples plucked ... did
eat, rubbing them in their hands.
Jesus appears not to have eaten. He
was so occupied with his great work as
to be insensible to hunger. Luke alone
specifies the rubbing of the grain be-
tween the hands, so as to clear it of
chaff. This act, with the plucking, the
Pharisees regarded as a kind of reaping
and a violation of the Sabbath. The
law allowed them to pluck the grain to
appease hunger, but not to apply the
sickle to another man's standing grain,
Deut. 23 : 25. The custom still prevails
in Palestine. " So also I have often seen
my muleteers, as we passed along the
wheat fields, pluck off ears, rub them
in their hands, and eat the grains un-
roasted, just as the apostles are said to
have done." — De. Thomson, The Land
and the Book, vol. ii., p. 510. The dis-
ciples were his personal attendants —
probably Andrew, Peter, James, John,
Matthew, and others.

2. Said to them. To them should
be omitted, according to the best crit-
ical authorities. According to Matthew
and Mark, the Pharisees speak to Jesus ;
but according to Luke, they speak more
directly to the disciples. It is perfectly
natural to suppose that they spoke to
both. Why do ye, etc. Implying

censure. It is to be observed that the
Pharisees object not to the plucking,
but to the time of doing it. It waa
probably after the offering of the first-
fruits — generally a sheaf of barley at
the passover, as that was the first grain
reaped. Had it been before the pass-
over, doubtless the punctilious Phari-
sees would have objected on that ground
also.

Not lawful . . . sabbath days,
or Sabbath. Unlawful according to
their traditions, by which they had
loaded this day of rest with grievous
restrictions, raising the letter over the
spirit, and making formal acts take the
place of spiritual observances. Accord-
ing to the rabbins, " he that reaps on
the Sabbath ever so little is guilty, and
plucking ears of grain is a kind of
reaping." Their rule also forbade rub-
bing them, although if rubbed before,
the chaff might be blown from the
hand on the Sabbath and the grain
eaten. According to Philo, the rest of
the Sabbath extended even to plants,
and it was not lawful to cut a plant, a
branch, or so much as a leaf.

3. Jesus replies first by referring
them to Avhat David did, whom
they regarded as an eminent servant of
God, from which it could be inferred
what it was lawful to do under similar
circumstances. An hungered, etc.
See 1 Sam. 21 : 1-6. He puts the case
strongly and as a matter of surprise
that they should not understand and
act upon the principle involved. Have
ye not read so much as this? Have
ye not read this, or even this f

4. A continuation of the statement
of what David and his men did, show-
ing that the letter of the law must give
way to the law of necessity, and hence
that it was lawful to do works of real
necessity, such as appeasing hunger^
on the Sabbath. Into the house of
God, the tabernacle, which was then

A. D. 28.

LUKE VI.

141

and gave also to tliem that were with him ; * which it *i^*- ^^■^^
is not hiwliil to eat hut for the priests ah)ne? And
he said unto them, That the Son of man is Lord also
of the sahbath.

■* And it came to pass also on another sabbath, that ""^^f- ^2.9; Mk
he entered into the synagogue and taught : and there 3.' jJimV 16
was a man whose right hand was withered. And the

.3.
14.

located at Nob, a place a little north of
Jerusalem, and within sight of it, Isa.
10:32. Did take and eat the show-
bread. Simply took and ate, there
being no emphasis in the original de-
manding did. The show-bi-ead, the bread
set forth, exhibited on a table in the holy
place ; first in the tabernacle, afterward
in the temple. It was set before Jehovah
(Ex. 25 : 30), and called in Hebrew
bread of face or presence — that is, of the
divine presence — and probably symbol-
ized God's presence with his people as
their sustenance, strength, and support.
It consisted of twelve loaves, which
were changed every Sabbath, when the
old was eaten by the priests, Lev. 24 : 59.
It also seems, from 1 Sam. 21 : 6, that
the bread had just been changed, and
hence that David and his men ate it on
the Sabbath, which makes reference and
argument even more pertinent. Thus,
Jesus shows by the example of David,
whom all regarded as an eminent ser-
vant of God, that things which are un-
ilawful may be done under the law of
necessity and self-preservation.

At this point Matthew (12 : 5-7) pre-
sents a second and third argument, the
one derived from the labors of the
priests in the temple on the Sabbath,
and the other from the prophet Hosea
(6 : 6), who declares that God desires
)riot mere external observances, but the
inward outgushing of kindness and love,
[which is the true sacrifice in spirit and
jof the heart.

i Passing over these, Mark (2 : 27) pre-
teents an argument not recorded by either
iMatthew or Luke, that the Sabbath was
[designed for the good of man : " The
iSabbath was made for man, and not man
[for the Sabbath."

I 5. The final and crowning argument,
[growing out from the one just stated,
land founded upon the relation of the
Sabbath to Christ. Therefore; rather,
so that, as a consequence of the great
iprinciple he had just uttered. The

Son of man. The Messiah, indicat-
ing, notwithstanding his divinity, his
true humanity, his oneness with the
human race and its Head. See on ch.
5 : 24. Lord also of the sabbath.
Since he has come in human nature to
redeem man, and all things pertaining
to the human race are committed to him
as its Head, he is emphatically the Lord
of the Sabbath, Avhich was made for
man's benefit. He is indeed Lord of
things in general pertaining to his king-
dom, but ALSO of the Sabbath. As
Mediator, Redeemer, and Sovereign,
he presides over it and controls it.
Thus, Jesus asserted before these Phar-
isees his authority over the Sabbath.
His disciples were not to be condemned
by their interpretation of the law and by
their traditions, but were subject to his
directions as the Messiah and Lord of
the Sabbath.

6-11. Jesus Heals a withered
Hand on the Sabbath. By precept,
example, and miracle Jesus gives a
further exposition of the law of the
Sabbath. Opposition takes an organ-
ized, form, and more directly against
him, Matt. 12 : 9-14; Mark 3 : 1-6.
The three narratives are about equally
full, each having some particulars of its
own. Luke is circumstantial and vivid ;
the scene seems passing before you.

6. Luke alone gives us a note of time,
on another sabbath, probably the
next Sabbath after the plucking the
ears of grain. Notwithstanding the op-
position, he entered the syna§:ogue
and taught. See on ch. 4 : 15. Where
is not mentioned. Probably in Galilee
and at Capernaum. Whose right
hand was withered. Luke alone
states that it was his right hand. The
disease was the drying up or the pining
away of the hand, with the loss of the
power of motion. It was similar to that
with which Jeroboam was afflicted, 1
Kings 13 : 4-6. It may have been from
paralysis, or from a defect in receiving

142

LUKE VI.

A. D. 28.

scribes and Pharisees watched him, whether he would
heal on the sabbath day; Hh at they might find an

8 accusation against him. But ^ he knew their thoughts,
and said to the man which had the withered hand,
Rise up, and stand forth in the midst. And he arose

9 and stood forth. Then said Jesus unto them, I will
ask you one thing ; is it lawful on the sabbath days
to do good, or to do evil ? to save life, or to destroy

10 it f And looking round about upon them all, he said

»Jer. 20. 10.

kPs. 44. 21;
42.2.

Job

nourishment from the body, and was
considered incurable.

7. The scribes and Pharisees
watched him closely, with bad intent.
Compare Luke 14 : 1 and Acts 9 : 24,
where the same Greek verb is used.
They were watching him maliciously.
The growth of opposition is seen in that
they now watch intently for an occasion
of censure. They may have thought
that he would heal him on the Sab-
bath, from his readiness to do good,
and from what he had already taught
regarding the Sabbath, vers. 1-5.
Might find accusation against
him, not merely to the people but to
the local authorities, who were doubt-
less present and identical with the
rulers of the synagogues, ver. 11; Mark
3:6.

8. He knew their thoughts. An
evidence of Christ's divinity, which the
evangelists do not stop to prove, but
take for granted. So God's existence is
treated in the Old Testament. Rise
up, and stand forth in the midst.
Doubtless he was called forth to a con-
spicuous position. Matthew (12 : 10)
omits this, but relates that they ask
him, " Is it lawful to heal on the Sab-
bath?" Knowing their thoughts, he
called the man forth, when, seeing his
intention, they may have asked, ** Is it
lawful," etc. Jesus makes the misery
and the healing of the man conspicuous,
yet he performs the cure with a word,
ver. 10.

9. Is it lawful to do good? etc.
An answer not only to their thoughts,
which he knew, but also to their ques-
tion (Matt, 12 : 10), which may be im-
plied in the words, I will ask you
one thing, or what is lawful? etc.
See note on preceding verse. Some
take to do good or to do evil in a general
sense ; others in a particular sense,
meaning to benefit or to injure. The

former, I think, is preferable. Jesus
first asks in regard to doing good or
evil generally on the Sabbath, and then
descends to a particular case, to save
life or to destroy it. It is not uu"
likely that Jesus intended some refer-
ence, not only to what he was doing,
but also to the designs of the scribes
and Pharisees against him. Is it lawful
to do good and save life on the Sabbath,
as I am doing, or to do evil and kill, as
you purpose to do to me ? The question,
however, involved a principle. Doing
good and saving life is becoming the
Sabbath, rather than doing evil and
destroying life, and especially are we to
choose the former when there is an
alternative between the two. He who
neglects to do good or save life when he
can do so is justly held accountable for
the loss sustained, Prov. 24 : 11, 12;
Ezek. 33 : 6. Mark (3 : 4) says, " They
held their peace;" for it was evident
that it was " lawful to do well on th*»
Sabbath," Matt. 12 : 12. They were
also self-condemned; they were the
Sabbath-breakers. Compare ch. 13 :
14-17 ; 14 : 2-6.

10. Both Mark and Luke omit at this
point the parabolic reference to a sheep
fallen into a pit, recorded in Matt. 12 :
11, 12. Looking round about upon
them all. About is superfluous. Luke
alone gives the strong and expressive
word all. Mark (3 : 5), who is here the
fullest and most vivid, says that Jesus
looked round upon them " with anger,"
holy indignation, " being grieved for the
hardness of their hearts."

Having silenced his opposers, Jesus
proceeds at once to perform the miracle.
The wisdom of Jesus is seen here, simi-
lar to that in the healing of the para-
lytic, ch. 5 : 22-26 ; see ch. 5 : 24. He
also performs the miracle without any
bodily effort, or any word except the
command, Stretch forth thy hand*

D. 28.

LUKE VI.

143

unto the man, Stretch forth thy hand. And he did
so : and his hand was restored whole as the other.
And they were filled with madness : and communed
one with another what they might do to Jesus.

enu chooses the twelve apostles ; a great multitude follow

him.

'And it came to pass in those days, that he went out
into a mountain to pray, ™ and continued all night in

»Mt. 10. 1; Mk. 3.

13; Mt. 14. 23.
» Ge. 32. 24-26 ; Ps.

22. 2 : Col. 4. 2.

adversaries, therefore, could not

large him with laboring on the Sab-

,th. Some suppose the miracle per-

>rmed before uttering a word, and that

esus commanded him to stretch forth

le hand as an evidence of its restora-

on. It is better, however, U) suppose

lat the healing took place immediately

pon Jesus uttering the command and

lie man making the effort to obey.

he faith of the man is thus brought

ato its natural relation to his obedience

nd his cure. It is also in harmony

nth the declaration which follows, anil

lis hand \%'as restored. Whole as

he other should be omitted, according

the best manuscripts. The words are

DUnd in Matthew's account. Matt. 12 :

3. The incident affords a good illus-

ration of faith. Christ gave the

trength ; the man believed, and in obe-

iience to Christ's command stretched

brth his hand. So in regard to every

iivine command we should believe

ind act ; all needed help will be given.

iTesus thus showed his power over dis-

)'.ase, and gave a practical proof of the

:orrectness of his teachings regarding

he Sabbath. It was one of his greatest

niracles.

11. The scribes and Pharisees, baffled
ivith argument and deprived of legal
ground of objection, since the miracle
w^as performed without outer action, are
filled with madness, with such a
senseless rage as almost made them be-
side themselves — a fact stated only by
Luke, but at least partly implied by
Matthew and Mark.

Communed one with another,
Mid even with the Herodians, their
political opponents, Mark 3 : 6. What
they might do to Jesus. They were
uncertain and wavering regarding what
they might do, but the great point was
" how they might destroy him," Mark
I :6.

12-19. Jesus Retires to a Moun-
tain AND selects Twelve Apostles.
Descends and Heals many, Mark
3 : 13-19. We must distinguish be-
tween their call to discipleship (John
1 : 35-45), their call to be constant
attendants, preachers, or evangelists
(Matt. 4 : 18-22; Mark 1 : 16-20), and
their selection as apostles, here related.
After this they were miraculously en-
dowed and sent out on a mission to the
Jews (Matt. 10 : 1-4) ; see on ch. 9 : 1.
The two accounts are very similar.
Luke is the briefest, but alone records
that Jesus passed the night in prayer,
while Mark alone gives the reasons for
the appointment of the twelve. After
this account Luke relates that Jesus
descended the mountain and performed
miracles. Compare Mark 3 : 7-11.

12. In those days. A general
designation of the period during which
the miracles just related were wrought,
and the Pharisees and others were seek-
ing how they might destroy him. Ac-
cording to Mark (3 : 7-12 ; compare
Matt. 12 : 15-21), just previous to this
Jesus retired to the Sea of Galilee, fol-
lowed by great multitudes, where he
healed many, and unclean spirits ac-
knowledged his Sonship. A mountain,
the mountain, one familiarly so called.
There are several mountains on the
west side of the Sea of Galilee. Some
regard the expression, the mountain, to
mean the highlands, in distinction from
the lowlands on the sea-shore. Into
the mountain is a common expression
signifying in among, into the region of
the mountain. Thus in Mark 13 : 14
and Luke 21 : 21, m, "flee into the
mountains" — that is, in among the
mountains. Luke alone says that Jesus
went into the mountain to pray and
continued all night in prayer, and
called his disciples to him when it was
day. Luke takes special notice of Jesus

144

LUKE VI.

A. D. 28.

13 prayer to God. And when it was day, he called unto

him his disciples: "and of them he chose twelve, "Mt. lo. i.

14 whom also he named apostles ; Simon, ("whom he also "John i. 42.

at prayer, ch. 3 : 21 ; 5:16; 9 : 18 ; 11 :
1. Jesus resorted to special prayer be-
fore great and important events, ch. 22 :
41-44; Mark 6 : 46; John 11 : 41, 42;
17 : 1. One of the greatest of his min-
istry was now approaching. Its solem-
nity, sacred ness, and importance are
thus indicated. He was about to select
those who were to be pillars in his fu-
ture church,

13. When it was day. Very prob-
ably early in the morning. He called
unto him his disciples. Those who
had attended him on his preaching
tours, and others who had become his
professed followers. Mark (3 : 13) says,
"He calleth whom he would." And
of them, /ro7/i the number thus called
to him, he chose twelve. Literally,
Having chosen from, them twelve, whose
names are given in vers. 14-16, the
sentence in the original closing with
ver. 19. Doubtless he selected the
twelve, "ordained" or '^appointed"
them, as Mark says, in some solemn and
formal way, perhaps by laying his hand
upon them and invoking the divine
blessing upon them. But if it had
been important for us to know, it would
have doubtless been recorded.

The number twelve is significant and
frequent in Scripture. It is expressive
of fulness, completeness, and strength ;
and was doubtless intended to intimate
that he was laying the foundations of a
new organization, of which he himself
was head and the chief corner-stone.
Thus there were the twelve tribes of
Israel; the twelve stones of the Urim
and Thummim on the breast-plate of
the high priest (Ex. 28 : 17-21) ; twelve
loaves of show-bread (Lev. 24 : 5-8);
the altar and twelve pillars which
Moses erected by Mount Sinai (Ex. 24 :
4) ; the altar of twelve stones by Elijah
(1 Kings 18 : 31); the new Jerusalem
with twelve foundation stones, Rev.

21 : 14. The persons thus appointed
were called apostles — that is, persons
sent forth ; Christ is thus named in Heb.
3 : 1 — and are thus styled more fre-
quently by Luke than by the other
evangelists, ch. 9:10; 11:49; 17:5;

22 : 14 ; 24 : 10. Matthew ;10 : 2) and

Mark (6 : 30) only one each, John not
at all. They are more commonly called
in the Gospels the twelve (Mark 4 : 10;
6 : 7), or the twelve disciples (Matt. 20 :
17), or simply disciples, ch. 9 : 12. Mark
(3 : 14) gives the reason of their selec-
tion, " that they should be with him
and that he might send them forth to
preach, and to have power to heal
sicknesses and to cast out devils." They
were to be constant personal attendants
as learners and witnesses. They were
to learn by his example as well as by
his public and private discourses; they
were to be witnesses of his life, death,
and resurrection, and thus prepared to
carry out his work after his departure.
They were now disciples or learners;
but after the descent of the Holy Spirit
they are called, in the Acts and Epis-
tles, apostles, never disciples. The
qualifications for their office were four :

(1.) They had seen the Lord and
been eye and ear witnesses of what they
testified to the world, John 15 : 27;
Acts 1 : 8, 21, 22 ; 1 Cor. 15 : 8 ; 9:1;
Acts 22 : 14, 15.

(2.) They were called and chosen to
that office by Christ himself, Luke 6 :
13; Gal. 1 : 1.

(3.) They were infallibly inspired for
their work, John 16 : 13; 1 Cor. 2 : 10;
Gal. 1 : 11, 12.

(4.) They were to work miracles in
evidence of their divine commission,
Mark 3 : 14; 16 : 20; Acts 2 : 43.
From the above it is evident they would
have no successors.

14. Four catalogues of the apostles
are given in the New Testament, which,
with their connectives, are presented in
the table below (p. 145).

From this it appears that each cata-
logue is divided into three classes, the
names of which are never interchanged,
and each class headed by a leading name.
Thus Peter heads the first class, Philip
the second, James the third, and Judas
Iscariot stands the last, except in the
Acts, where his name is omitted be-
cause of his apostasy and death. Notice
the connective And, by which Mat-
thew enumerates the apostles two by
two, in pairs ; Mark and Luke one by

A. D. 28.

LUKE VI.

145

named Peter,) and Andrew his brother, James and

one, individually; and Luke in the
Acts, mixedly. Even such small dif-
ferences go to show the independent
origin of the Grospels.

And Simon, whom he also
named Peter. Simon is contracted
from Simeon, and means hearkening;
Peter signifies a stone, equivalent to

Matthew 10 : 2.

Mark 3 : 16.

Luke 6 : 14.

Acts 1 : 13.

2
3
4

Simon Peter,
And Andrew,

James, son of Zeb-

edee,
And John.

Simon Peter,
And James, son of

Zebedee,
And John,

And Andrew.

Simon Peter,
And Andrew,

And James,

And John.

Peter,
And James,

And John,

And Andrew.

5
6

7
8

Philip,

And Bartholomew,

Tiionias,

And Matthew.

And Philip,
And Bartholomew,
And Matthew,
And Thomas.

Philip,
And Thomas,
Bartholomew,
And Matthew.

10
11
12

James, son of Al-
pheus,

And Lebbeus Thad-
deus,

Simon the Canaan-
ite,

And Judas Iscariot.

And James, son of

Alpheus,
And Thaddeus,

And Simon the Ca-

naanite.
And Judas Iscariot.

James, son of Al-
pheus,
And Simon Zelotes,

And Judas, brother

of James,
And Judas Iscariot.

James, son of Al-
pheus,
And Simon Zelotes,

And Judas, brother
of James.

the Aramaic Cephas, first given him as
a surname at his introduction to Jesus,
John 1 : 42. Jesus doubtless repeated the
name at this time ; Peter was the name
by which he was generally, though not
always (Acts 15 : 14), designated as an
apostle. It was given him in allusion
to his hardy character, noted for de-
cision and boldness, and to the con-
spicuous position he should hold among
the apostles, in subordination to Christ,
as one of the great foundations of the
church, Eph. 2 : 20; Rev. 21 : 14.

Not only is the name significant, but
also its position at the head of the four
catalogues of the apostles. He was
among the first who recognized Jesus
as the Messiah (John 1 : 40-42), and
with Andrew, his brother, the first
called to be a constant attendant of Jesus,
Mark 1 : 16-18. He was spokesman of
the apostles, as in Matt. 16 : 16, and
the chief speaker on the day of Pen-
tecost. He was also the first to carry
the gospel to the Gentiles, Acts ch. 10.
Thus Peter may be said to have opened
the kingdom of heaven to both Jews

and Gentiles. But though prominent
and foremost amongst the apostles, he
was not over them nor above them.
That he had no superiority of rank is
evident from 1 Pet. 5:1, where he
describes himself as " a fellow-elder,"
and from the fiict that Paul in Gal. 2 :
7-9 speaks of him as one of the
"pillars" together with James and
John, and compares him as an apostle
to the circumcision to himself as an
apostle to the uncircumcision, and
rebukes him as an equal. That the
apostles were all equal in rank aj^pears
from Matt. 18 : 18; 19 : 27, 28; 20 : 25,
26, 28 ; 23 : 8 ; John 20 : 21-23 ; Acts

1 : 8.

The most we know of Peter is derived
from the Gospels and the Acts of the
Apostles. The latter book traces him
to the council at Jerusalem. After
this he was with Paul at Antioch (Gal.

2 : 11), labored at Corinth (1 Cor. 1:2;

3 : 22), and at Babylon, where he wrote
his first Epistle, 1 Pet. 5 : 13. According
to a tradition which may be considered
in the main reliable, he visited Rome

LUKE VI.

A. D. 28.

^o Jolin, Philip and Bartholomew, Matthew and Thomas,

in the last year of his life, and suffered
niartyrdoni by crucifixion under the
reif?n of Nero.

Andrew was a name of Greek origin,
and was in use among the Jews. It is
derived from a word that means man,
and ruay have been applied to him on
account of his manly spirit. He be-
longed to Bethsaida (John 1 : 44), and
was a disciple of John the Baptist, and
had the honor of leading his brother
Peter to Christ, John 1 : 40, 41. He re-
sided afterward at Capernaum, Mark
1 : 29. He appears in connection with
feeding the five thousand (John 6 : 8),
afterward as the introducer of certain
Greeks to Jesus (John 12 : 22), and also,
with Peter, James, and John, asking
concerning the destruction of the tem-
ple, Mark 13 : 3. Of his subsequent
history and labors notliing is certainly
known. Tradition assigns Scythia,
Greece, and Thrace as the scenes of his
ministry. He is said to have been cru-
cified at Patrse, in Achaia, on a cross in
the shape of X, which is therefore called
St. Andrew's cross.

James, the son of Zebedee. The
name is the same as Jacob, meaning
supplanter. It is applied to three per-
sons in the New Testament. This is
James the Greater or elder, and is never
mentioned in the New Testament apart
from John his brother. They were se-
lected with Peter to witness the restora-
tion of Jairus' daughter (ch. 8 : 51), the
transfiguration (ch. 9 : 28), and the ag-
ony in Gethsemane, Mark 14 : 33. J ames
was the fii'st martyr among the apostles,
being slain with the sword by Herod
Agrippa I., Acts 12 : 2.

John, whose name means graciously
given by Jehovah, was, next to Peter, the
most noted of the twelve, and charac-
terized by a wonderful mingling of
gentleness and fii-mness. He belonged
to a family of influence, as is evident
from his acquaintance with the family
of the high priest (John 18 : 15), and
was in easy circumstances, since he be-
came responsible for the maintenance
of his Lord's mother, John 19 : 26, 27.
After the ascension of Jesus he resided
at Jerusalem. About A. D. 65 he re-
moved to Ephesus, and for many years
labored in Asia Minor. He survived

all the apostles, and died at Ephesus
about A. D. 100, being then, according
to Epiphanius, ninety-four years old,
but according to Jerome a hundred.
James and John were surnamed " Boa-
nerges," the sons of thunder, Mark 3 : 17

Philip. A name of Greek origin,
meaning lover of horses. He was a
native of Bethsaida, a disciple of John
the Baptist, and called by our Lord the
day after the naming of Peter, John 1 :
43. He is mentioned in connection with
feeding the five thousand, as introdu-
cing, with Andrew, certain Greeks to
Jesus, and as asking, after the Last Sup-
per, "Lord, show us the Father and it
sufficeth us," John 6 : 5-7 ; 12 : 21 ; 14 :
8-10. Of the labors and death of Philip
nothing is certainly known. A tradi-
tion says that he preached the gospel
in Phrygia and suffered martyrdom.
He doubtless had also a Hebrew name.

Bartholomew. The Hebrew form
is Bar-Tholmai, or son of Tholmai, the
latter meaning rich in furrows, or ctilti-
vated fields, the whole name implying,
as some suppose, rich fruit. It is the
patronymic, as is generally supposed,
of Nathaniel of Cana of Galilee. In the
first three Gospels Philip and Barthol-
omew are constantly named together,
and Nathaniel is nowhere mentioned ;
while in the fourth Gospel Philip and
Nathaniel are similarly combined, but
nothing is said of Bartholomew, John
1 : 45 ; 21 : 2. According to tradition,
he labored in India (Arabia Felix is
sometimes called India by the an-
cients), and was crucified either in Ar-
menia or Cilicia.

15. Matthew was also called Levi
the son of Alpheus. See on ch. 5 : 27.
His residence was at Capernaum, and
his profession a publican. His great
humility is shown by styling himself in
his Gospel " Matthew the publican "
(Matt. 10 : 3), in his comparative si-
lence in regard to leaving all and fol-
lowing Jesus, and to the great feast he
gave at his house, both of which are
told us by Luke (5 : 28, 29). His name
appears for the last time in the New
Testament among the eleven in Acts
1 : 13. Tradition assures us that he
preached the gospel for several years
in Palestine. Earlier traditions state

A. D. 28.

LUKE VI.

147

.Tamos the sofi of Alpheus, and Simon called Zelotes,
IG and Judas, ^the brother of James, and Judas Iscariot, ' Jude i.

which also was the traitor.
17 And he came down with them, and stood in the

plain, and the company of his disciples, ^and a great '»Mt.4.25;Mk.3.7

that he died a natural death, but a later
one says that he suffered martyrdom in
Ethiopia.

Thomas was also called Dulymn^
(John 11 : 16), both meaning a twin,
the former Aranucan, the latter Greek.
He was probably from Galilee. He
was imimlsive (John 11 : 16), of an in-
quiring mind (John 14 : 5, 6), and slow
to be convinced, John 20 : 24-29. Tra-
dition affirms that he preached the gos-
pel in India and suffere<^l martyrdom.

James the son of Alpheus is also
called James the Less or the younger,
Mark 15 : 40. His father is probably
not the same as the father of Matthew,
but is generally thought to be identical
with Cleophas or Clopas, John 19 : 25.
Alpheus and Clopas are but different
ways of expressing the same Hebrew
name. Some suppose him to be James,
the brother or cousin of our Lord (John
19 : 25 ; Luke 24 : 10), and that he had
a brother Joses, Matt. 27 : bO).

Simon called Zelotes. He is
styled by Mark the Canaanite, which is
said to be a corrupted Aramaic word
equivalent to Zelotes, used here and in
Acts 1 : 13; a name given perhaps on
account of his former zeal for the law,
and possibly as expressive of his clia-
racter. The name also distinguished
him among the apostles from Simon
Peter. It has been thought that he
belonged to a political sect known
among the Jews as Zealots. This was
probably not the case, as the party
bearing that name do not appear in
Jewish history till after the time of
Christ. He is only mentioned in the
New Testament in the four cata-
logues.

16. Judas the brother of James,
or, as some supply, the son of James.
Brother is preferable, Jude 1. He
was also called Lebbeiis (Matt. 10 : 3)
and Thaddcus. Mark 3 : 18. He was
the " Judas, not Iscariot," John 14 :
22. It has been common to regard
Lebbeus and Thaddeus as allied names,
being derived from Hebrew or Ara-
maean words, the former meaning heart

and the latter breast, and hence denot-
ing the hairty, the courageous. This is,
however, doubtful. Judas means re-
noicned. Some regard him as the author
of the Epistle of .lude, but others think
that the author of that Epistle was Jude,
the Lord's brother.

Judas Iscariot — that is, Judas,
man of Karioth, probably a native of
Karioth, a small town in tlie tribe of
Judah, Josh. 15 : 25. He was probably
the only one of the apostles who was
not by birth a Galilean. His father's
name was Simon, John 6 : 71. He car-
ried the bag, and appropriated part of
the common stock to his own use, John
12 : 6. The climax of his sins was the
betrayal of Jesus, which was speedily
followed by suicide. His infamous cha-
racter doubtless accounts for the position
of his name as last on each of the cata-
logues in the Gospels. Also is omitted
by the best authorities. Was the
traitor, became the traitor. An apostle
and traitor, a terrible union, incurring
fearful guilt. It was part of infinite wis-
dom that Christ should have chosen his
betrayer among the twelve. God works
even through wicked men, as in the
case of Balaam. The churches of Christ
must not expect absolute purity on
earth ; some of the chaff must remain
among the wheat. The defection of
those who have been regarded great
in the church will not cause its ruin.

17. Jesus now descends the mountain
and displays his Messianic power and
grace in healing a multitude. And he
came down. Literally, And ha^^inrf
come doivn, the sentence continuing from
the preceding verse. See on ver. 13.
With them. With the twelve and the
other disciples who had been called to
him. And stood in the plain. On,
a ])lain or level place. Where this was
cannot be ascertained. It appears from
ch. 7 : 1 to have been near Capernaum,
There is no positive evidence that it
was the Horns of Hattin (two summits
with a depression between them, and
hence the name Horns), about seven
miles south-west of Capernaum. It was

148

LUKE VI.

A. D. 2a

miiltitiidc of people out of all Judaea and Jerusalem,
and from the sea coast of Tyre and Sidon, whicli
came to hear him, and to be healed of their diseases ;

18 and they that were vexed with unclean spirits : and

19 they were healed. And the whole multitude *■ sought
to touch him : for * there went virtue out of him, and
healed them all.

'Mt. 14. 36.

»ch. 8. 46; Mk
80; Num. 21
9; Ps. 103.
John 3. 14, 15.

probably not so far from that city.
Robinson contends that there are a
dozen other mountains in the vicinity
of the lake which would answer the
purpose just as well.

A great multitude. Luke here
gives us a glimpse of the great crowds
that attended the ministry of Jesus. He
was popular with the masses, who sided
with him against the Pharisees. It was
not really the design of Jesus to with-
draw from the people (vers. 11, 12), but
from his enemies, whose influence was
greatest in the towns. His Iriends and
all who desired had an opportunity of
coming to him in his retirement.
Judea, south of Samaria, bounded by
the Jordan on the east, the Mediterra-
nean on the west, and the territory of
the Arabs on the south. The boundary
of the province seems to have been
often varied by the addition or abstrac-
tion of towns. Compare on ch. 1 : 5.
Galilee. See on ch. 1 : 26. Sea
coast of Tyre and Sidon. The
Jews of that region. Tyre and Sidon
were the two principal cities of Phoe-
nicia on the coast of the Mediterranean
Sea. Sidon, which means fishery, one
of the oldest cities of the world, is
believed to have been founded by
Zidon, the eldest son of Canaan, Gen.
10 : 15 ; 49 : 13. Its latitude is 33° 34'
north, about the same as the middle
portions of South Carolina. Tyre,
meaning a rock, about twenty miles
south, was of later date, but grew in
importance, and gained an ascendency
over Sidon and became the commer-
cial emporium of Phoenicia. They
were the subjects of prophecy and of
divine judgments under Nebuchadnez-
zar and Alexander, Isa. ch. 23 ; Ezek.
chs. 26-28; 29 : 18. The cities that
grew up on the ruins of the ancient
ones existed in the times of our Saviour,
Acts 12 : 20 ; 21 : 3, 7 ; 27 : 3. Sidon,
now called Saida, contains about five
thousand inhabitants, and is spoken of

as dirty and full of ruins. Tyre, now
called Sur, is at present a poor town,
and has a population of about three
thousand. The great multitude fol-
lowing him from Galilee shows his pop-
ularity there, while those coming from
the outskirts of Palestine and the bor-
ders of the Gentiles show how widely
his fame was spread abroad. The ob-
ject of their coming was twofold, to
hear him and to be healed of their
diseases.

18. Vexed with unclean spirits,
harassed as with a crowd of demons.
We here get a glimpse of the numerous
demoniacal possessions which were then
permitted. See on ch. 4 : 33. We
notice here that they are distinguished
from "diseases " in the preceding verse.
That it is said they were healed is
no argument against the reality ot
demoniacal possessions, for they mani-
fested their power through the bodies
of men, and to a greater or less extent
excited physical maladies.

19. The whole multitude. All
of those diseased and who thought they
might be diseased. Not only in a time
of such enthusiasm would those who
were afflicted with serious diseases touch
him, but also those troubled with lighter
maladies, and even many who only
thought that possibly some disease
might be lingering about them. Sought
to touch him. Their eagerness was
intense, and their efforts corresponded,
showing their faith in him. Theirs
was a touch of faith, for there went
virtue out ofhim, and healed them
all. The word here translated " virtue "
is the same one translated power in
ch. 4 : 36 ; 5 : 17. Nearly the same
expression is used in ch. 8 : 46. It was
his inherent divine power of healing.
This power did not, of course, go forth
unconsciously, but was exerted with
tender and omniscient regard toward
each one who touched him.

20-49. The Sermon on the Plain

A. D. 28.

LUKE VI.

149

The sermon on the plain.
20 And he lifted up his eyes on his disciples, and said,

Compare Matthew, chs. 5, 6, and 7.
This discourse and that recorded by
Matthew have been regarded by the
majority of modern critics as identical,
or at least two accounts of the same
sermon. Such was the view generally
held by the Greek Churcli. But
Augustine, and after him most of the
writers of the Latin Church, held that
they were distinct. According to
Augustine {De Consensu Evangelist-
arum, ii. 19), Jesus first delivered the
longer discourse, which Matthew gives,
upon the mountain, and after descend-
ing to the plain communicated, in an
abridged form, the same truths to the
multitude there. This is substantially
the view of Lange and some others.

After a careful and patient re-exam-
ination of the whole suDJect, the author
has been confirmed in the view taken
in his Harmony and Notes on Matthew,
that the discourses are distinct, and
uttered on different occasions. So Drs.
Whitley, Doddridge, Greswell, Krafft,
Alexander, and others. For:

1. The place was different. That in
Matthew was on a mountain (Matt. 5 :
1), but this in Luke was on a plain,
ver. 17.

2. The time appears to be different.
That in Matthew was connected Avith
our Lord's first missionary tour through-
out Galilee (Matt. 4 : 23-25), and before
the call of Matthew (ch. 9:9), and hence
before the appointment of the apostles,
but this in Luke was delivered after the
twelve were chosen. Although Mat-
thew is not always chronological in his
arrangement, yet he appears to be so
in regard to the sermon on the mount,
and in the last eight chapters of his
Gospel, and also in the fourteenth and
four succeeding chapters. Considered
by itself, ^Matthew would not very likely
have related his own call after the ser-
mon on the mount, if it occurred before
that event. It might also be noted that
the sermon on the mount was delivered
in presence of a multitude gathered from
within the boundaries of Israel (Matt.
4 : 25), but the sermon on the plain in
the audience of a multitude gathered
not only from the land of Israel, but

from the sea-coast of Tyre and Sidon,
ver. 17. The latter would indicate a
later period, when the fame of Jesus
was more widely spread abroad.

3. The connecting circumstances are
different. That in Matthew was de-
livered near the close of the first mis-
sionary tour throughout Galilee, and
followed by cleansing a leper. Matt. 8 :
1-4. But this in Luke was preceded by
our Lord's retirement from the opposi-
tion of scribes and Pharisees and by a
night of prayer, and followed by the
healing of the centurion's servant.

4. The variations of these two dis-
courses are sufficient to give good
grounds for supposing them distinct in
time and place. Both seem complete
and connected throughout, yet in Mat-
thew there are one hundred and seven
verses and in Luke onl)'- thirty, and
about one quarter of the latter is not
found in the former. Thus in Luke
four woes are connected with four be-
atitudes (vers. 24-26), and several other
parts are fuller, vers. 34, 39, 40, 45.
And notwithstanding their similarity,
there is often a marked difference of
expression. The objection that Jesus
would not have delivered two discourses
so similar, and repeated the same truths,
seems to my mind not only untenable,
but frivolous. We can conceive no
reason why he might not have spoken
these discourses to two different audi-
ences, especially if we sup]X)se that some
little time intervened. That he often
repeated his sayings is evident from the
comparison of many passages. See, for
instance, Matt. 5 : 22 and Luke 12 : 58 ;
Matt. 6 : 9-13 and Luke 11 : 2-4; Matt.
6 : 24 and Luke 16 : 13 ; Matt. 7 : 13, 14,
and Luke 13 : 24 ; Matt. 16 : 21 and 17 :
22, 23, and 20 : 17-19. It should not be
thought strange that our Lord should
have repeated the highest and mo^^t
central truths, when we consider their
importance. The same thing has been
done by the wisest teachers and by in-
spired prophets. Compare Jer. 10 : 12-
16 with 51 : 15-19.

5. The evangelists give us two fitting
occasions for such discourses. When
the thousands were gathered by our

150

LUKE VI.

A. D. 28.

Blessed be ye poor: for yours
God.

is the kingdom of

Lord's first general preaching tour, it
was fitting that he should give a full
public declaration, as in Matthew, con-
cerning the nature of his s])iritual king-
dom and the character and life required
of his followers. So also the choice of
the twelve and the attending multitude
gave a proper occasion for such a dis-
course as that recorded by Luke. The
objection that Matt. 5 : 13, 14 ; 7:6 im-
ply the previous appointment of the
apostles is of no force ; for such passages
do not, at mrst, imply more than that
certain ones had been called as min-
isters or constant attendants, as was
actually the case, Matt. 4 : 18-22.

I suggest the following synopsis of the
sermon on the plain : I. Who are the
truly happy, and who the truly wretch-
ed and miserable ? vers. 19-26. II. The
duty, extent, and standard of love, vers.
27-36. This forbids a censorious spirit,
demands beneficence and generosity.
There is added a rule for themselves
and their conduct toward their fellow-
men, vers. 37, 38. III. Blind and cen-
sorious teachers are incapable of guid-
ing others; their censoriousness sliows
their hypocrisy, vers. 39-42. IV. Je-
sus confirms what he had said by
illustrations from the natural world,
and lays down a rule by which they
can know the true characters of them-
selves and others, vers. 43-45. V. A
personal application to his professed
followers and striking contrast be-
tween those who obey and who do not
obey his instructions, vers. 46-49. The
minuter relations of the discourse will
appear in the notes.

20. He lifted up his eyes. An
Oriental expression representing a
solemn and important act, meaning
that he directed his eyes at or toward
his disciples, the objects of his special
regard and attention, as about to address
th(;m. He is emphatic in contrast to
the multitude, who were intent on being
healed or witnessing his miracles. From
tliem he turned his eyes toward his
disciples in general and the twelve in
particular, who were eager to hear his
instructions, to whom he directed his
discourse in the hearing of the people,
eh. 7 : 1. Luke sometimes gives us

glimpses of the eloquence of the look
of Jesus, ch. 22 : 61.

Blessed. This word (Greek maka-
rios) means happy, and is so translated
in John 13 : 17 ; Acts 26 : 2 ; liom. 14 :
22 ; 1 Pet. 3 : 14 ; 4 : 14. Another word
(Greek eulogetos) is properly translated
blessed, which in the New Testament is
applied only to God, Mark 14 : 61 ; Rom.
1 : 25 ; 2 Cor. 1 : 3. The latter is- derived
from a verb which means to speak tveu
of, to commend, and hence to praise, to
bless, and as applied to God means
worthy of all praise, adorable, blessed, '
with ascriptions of praise and thanks-
givings. The passive perfect participle
of this verb (eulogemenos) also properly
means blessed, and as applied to men
means those blessed or favored of God,
Matt. 25 : 34. The former, makarios, is
an adjective, and allied to a verb which
means to pronounce happy, and answers
to the Hebrew ashrey {happy), derived
from a verb, to go well, to prosper, to be
happy. Our Saviour means that those
persons whom he pronounces happy are
not only in the way to future blessedness,
but that they are in the present enjoy-
ment of hai^piness — happy in their re-
lations and destiny. In the following
beatitudes Jesus pronounces those hap-
py whom the world holds to be most
unhappy. He runs directly counter to
the carnal views of the Jews of his
day.

Be ye poor. Ye who feel a deep
sense of spiritual poverty, who are lowly
in heart, and are conscious of your spir-
itual ignorance and unworthiness, and
of your entire dependence on God ; ye
who are thus spiritual beggars, ch. 16 :
20. See Isa. 57 : 15. That the reference
is to the poor in spirit is evident from
the spiritual promise that follows. Such
are happy in contrast to the proud and
ambitious — those who aspire after
worldly pleasures, riches, and honor.
Yours is the kingdom of God.
It is intended for you, and it belongs to
you as a gift through divine grace. You
are subjects and citizens of the Messiah's
kingdom, which has God for its Author
and End, and you are entitled to the
great blessings of Messiah's reign both
for time and eternity. See on ch, 4 : 43.

A. D. 28.

LUKE VI.

151

* Blessed are ye that hunger now: for ye shall be *^,'- ?Pl-.? vP/^!?'
filled. l;(W.lS;Mt.5,6.

" Blessed are ye that weep now : for ye shall laugh.

* Blessed arc ye, when men shall hate you, and
when they ^ shall separate you from their company,
and shall reproach you, and cast out your name as

23 evil, "for the Son of man's sake. * Rejoice ye in that

1 Pet. 2. 19; 3. 14. J.Tohii 16. 2. • Ps. 44. 22; Mt. 24. 9; 1 Cor. 4. 10;
1 Pet. 4. 14. 'Mt, 5. 12; Ac. 5. 41 ; 16. 25; Ko. 5. 3; Col. 1. 24; Jam. 1.
2, 3 ; 1 Pet. 4. 13.

ch. 7. 38, r>0; Ps.
32.3-7; 116. 3-8;
Is. 25. 8; 57. 18;
61.2,3; John 16.
20 ; 2 Cor. 1. 7 ;
7. 9, 10; Rev. 7.
14-17.
«Mt.5. 11; 10. 25;

21. Ye that hunger. In accord-
ance with the precedinj? verse, spiritual
hunger is meant. Now, in this life and
at the present time. Ye who earnestly
and even painfnlly desire holiness, con-
formity to the divine will, or " righteous-
ness," Matt. 5 : G. As the hungry long
after food, so do those here described
ardently long after conformity of heart
and life to the divine will, Ps. 42 : 1 ;
John 6 : 35. This hungering and thirst-
ing is indeed an evidence of their spirit-
ual life. In contrast to those who enter-
tain carnal hopes concerning the Mes-
siah's kingdom, and long for worldly
possessions, power, and glory, and are
ready to use unjust means to obtain
them, these hungering souls are happy,
for they shall be filled. They shall
be satisfied, so as to desire nothing more,
as the hungry man is satisfied with food,
Ps. 17 : 15. They shall find complete
satisfaction in Christ, having Ms right-
eousness accounted to them and being
sanctified and conformed to his image,
Prov. 21 : 21 ; Isa. 41 : 17 ; 60 : 21 ; 2
Pet. 3 : 13. The fulfilment of this prom-
ise begins here and extends to the fully-
developed holiness of heart and conduct
in the future world.

Ye that weep now, a somewhat
stronger expression than that in Mat-
thew (5:4), "they that mourn," refer-
ring to that deep anguish of spirit which
manifests itself in groans and tears.
This cannot refer to all kinds of weep-
ing, for the sorrow "of the world work-
eth death," 2 Cor. 7 : 10. It especially
refers to those who weep under a peni-
tent sense of their sins — under a feeling
of their spiritual poverty — and exercise
a godly sorrow that " worketh repent-
ance unto salvation." But it need not
be limited to merely those who grieve
over their own sins, but may extend to
those who, in addition to this, lament
the sins of others, and who, in sorrow-

ful circumstances and afflictions, mingle
their grief with humble hope in God.
In contrast to the gay and jovial those
are happy, for they shall lau§:h. Not
only shall they " be comforted," as in
Matthew, but they shall exult with open
joy. Their sins shall be forgiven ; they
shall be supported in trial and cheered
with the everlasting favor of God.
Christ, "the Consolation of Israel"
(Luke 2 : 25), will be their Saviour,
the Holy Spirit their Comforter (John
14 : 16, 17, 26), and the Father their
Father and eternal Friend, Rom. 8 :
15 ; 2 Cor. 1 : 3. Their joy shall be
complete, pertaining both to the present
and the future state, 2 Cor. 1:4; 4 : 17 ;
Rev. 21 : 4.

22. Hate • . . separate • . . re-
proach ... cast out. A climax is
expressed in these verbs. Hate yon, the
feeling within which is the foundation
of separations, reproaches, and persecu-
tion. Separate you from them, from
their synagogues, their society and in-
tercourse, John 9 : 34 ; 16 : 2. Reproach
you, heaping upon you, in addition, op-
probrious epithets, as heretics and apos-
tates. Cast out your name as evil, as vile
and loathsome, defamed and stigmatized
in the vilest manner possible. Pliny, a
Latin historian, who died about A. D.
116, refers to the fact that primitive
Christians were hated merely because
they were so called. And Tacitus speaks
of Christians as " those who were hated "
and as "hating all mankind." Your
name refers to whatever they might be
called, and might apply to a collective
name as Xazarene or Christian, or to an
individual name rendered opprobrious
on account of their faith. Compare Acts
24 : 5 ; 28 : 22 ; 1 Pet. 4 : 13-16. Nero
charged upon Christians the crime of
the ijurning of Rome. For the Son
of man's sake. Because of your
faith in me and subjection to me. On

152

LUKE VI.

A. D. 28.

day, and leap for joy: for, behold, ^ your reward is * ^^,- ^^^1? ',^V ^^"
great in heaven: for "in the like manner did their
fathers unto the prophets.

^But woe unto you that are rich I for "ye have re-
ceived your consolation.

'Woe unto you that are full I for ye shall hunger.

« Woe unto you that laugh now I for ye shall •* mourn
and weep.

*Woe unto you, when all men shall speak well

27 ; Col. 3. 24.
•lKi.l9.10;2Chr

16. 10 ; 24. 19-21 ;

36.16; Ne. 9. 26;

Jer. 26. 8, 20-23 ;

Mt. 23. 31-37; Ac.

7.51,52; 1 Thes.

2. 15.
<ch. 12. 15-21 ; 18.

23-25 ; Ps. 49. 6,

7, 16-19 ; Am. 6.

1-6 ; 1 Tim. 6, 17;

Jam, 5. 1. • ch. 16. 19-25 ; Mt. 6. 2, 5, 16. f 1 Sam. 2. 5 ; Is. 65. 13 ; Rev.
3. 17. 8 Pro. 14. 13 ; Ecc. 2. 2 ; 7. 6 ; Jam. 4. 9. »• ch. 12. 20 ; 13, 28 ; Job
21, 11-13 ; Mt. 22. 11-13 ; 1 Thes, 5, 3, ' John 15. 19 ; Jam. 4. 4 ; 2 Pet. 2.
18; 1 John 4. 5.

the title Son of man see note on ch.
5 : 24.

23. Rejoice in that day, when you

shall be thus treated. Leap for joy.

Be exultant, jubilant with rapturous
joy. Great is your reward. Not

of debt, but of grace. Christians have
reason to rejoice and exult amid persecu-
tion in view of a reward so great and
glorious, 2 Cor. 4 : 17. For in like
manner, etc. No new thing was to
happen to his disciples; for so was
Elijah persecuted, 1 Kings 19 : 1, 2;
and Elisha, 2 Kings 2 : 23 ; and Jere-
miah, Jer. 38 : 4-13 ; and Zechariah, 2
Chron. 24 : 20, 21 ; and Daniel, Dan, 6 :
11-17. How great was their reward
(Heb. 11 : 26) who were hastening to
join that great cloud of witnesses!
Heb. 12 : 1.

A comparison of these beatitudes with
those in Matt, 5 : 3-12 reveals a differ-
ence not only in number, but also in
expression, which harmonizes better
with tbe view of two distinct discourses
than of only one discourse. The four
woes which follow point to the same
conclusion, since they are not in Mat-
thew, and would not very probably fol-
low, Matt, 5 : 12.

24. Woe unto you. Not the ex-
pression of anger, but of lamentation
and warning. Woe w to you, or Alas
for you ! Jesus is not uttering impreca-
tions as a Judge, but as the great Teacher
and Prophet he declares the miserable
condition of certain classes and warns
them against it. You that are rich.
This is the opposite of spiritual poverty,
spoken of in ver. 20. You that make
this world your portion (ch. 12 : 21 ;
1 John 2 : 15) and trust in riches, ch. 18 :
24, 25, and Mark 10 : 24. Such was the
character of the Pharisees (ch. 16 : 14,

15, 19) and the Laodicean church. Rev.
3:17. Worldly riches are deceitful in
their influence, choking the word and
rendering it unfruitful (Matt, 13 : 22),
and often lead to acts of oppression,
James 2 : 6. For ye have received
your consolation, in the reputation
you have enjoyed, in the honors and
applause you have received, and in the
various worldly pleasures which have
fallen to your lot. You have received
this, and you will get no more. As you
have made the world your portion, you
will have none in the future world, ch.
16 : 25.

25. You that are full. The oppo-
site of those who have spiritual hunger,
ver. 21. Ye who have no cravings after
spiritual food, but are satisfied with
your worldly portion and with the
dainties and luxuries of earth, James
5 : 5. Ye shall hunger, being with-
out food. Being reduced to want and
bereft of all spiritual good, ye shall
famish for need of that which can make
the soul happy in the world to come.
This will be an endless hunger. Y^e
that laugh now. Opposite of the
weeping in ver. 21. Ye who engage
in the outward expression of worldly
pleasure; who indulge in lightness,
frivolity, and dissipation ; who live lives
of gayety and mirth, and banish from you
serious and solemn thoughts, Eccl. 7 : 6.
Ye are miserable, for ye shall mourn
and weep. Your frivolity will be
turned into sorrow when you discover
your miserable end and are cast out
into outer darkness, where there is
wailing and gnashing of teeth, Prov. 1 :
25-28 ; James 4 : 9. This is not incon-
sistent with rejoicing in the Loi-d. which
is the privilege of Christians at all times,
ver. 23.

A. D. 28.

LUKE VI.

153

of you I for so did their fathers to the false proph-
ets.

27 ''But I say unto you which hear, Love your ene- ^ ]^\?^ '- ^o' T^:

28 mies, do good to them which hate you, bless them r'o, 12. 20, ' '
that curse you, and 'pray for them which despitefully >ch. 23. 34 ; Ac 7.

29 use you. ™And unto him that smiteth thee on the „^j^ g gg
one cheek, offer also the other. ° And him that taketh » 1 cor! 6. 7.

26. Woe unto you. Unto you should
be omitted according to the oldest manu-
scripts and the highest critical authori-
ties, Tliis was spoken to his disciples.
In tlie reason and warning given false
prophets corresponds with false dis-
ciples. This woe is opposite to the be-
atitude i'l vers. 22, 23. All men, like
the term icoj-ld, is here used to denote
those who are not Christians. Shall
speak well of you, shall bestow upon
you universal applause. A Christian
should strive to nave " a good report
from those that are without" (1 Tim.
3:7); but when his words and conduct
are such as to please and delight tlie
ungodly, affording no reproof for their
impenitence and wicked practices, he
has reason to be alarmed. " The friend-
ship of the world worketh death,"
James 4 : 4. For so did their fath-
ers. Their refers to all men iu the
preceding clause. Their fathers are
specially the wicked Jews of the past
ages. To the false prophets, who
sought to please the popular desires,
saying, Peace, peace ! when there was no
peace, strengthening the hands of evil-
doers and daubing unsubstantial walls
with untempered mortar or whitewash,
1 Kings 22 : 6-14 ; Jer. 23 : 14; 28 : 10,
11 ; Ezek. 13 : 10, 11.

27. Having intimated that they
should have enemies and suffer perse-
cution (vers. 22, 26), Jesus proceeds, in
this and the nine following verses, to
direct them in their treatment of
enemies. He enforces the duty of love,
its extent, and its standard. By com-
paring this with the sermon on the
mount (Matt. 5 : 38-48; 7 : 12), it will
be seen how different the arrangement
here, and in some respect the course of
thought, indicating that this and that
were two separate discourses. These
verses hardly bear the form of another
report, or even of a repetition, of the
same discourse. Great injustice has
been done to the sermon on the plain
by some expositors by endeavoring to

make it conform to the sermon on the
mount.
But I say unto you. As Jesus is

about to enjoin duty, he thus speaks
with authority and as a lawgiver.
Which hear. My disciples and all
that hear me this day. What he had
been saying had regard to classes of
persons, and was especially for his dis-
ciples, but duty has reference to all.
Love your enemies. Although I
have uttered these woes against the
enemies of my gospel, and have shown
how they will treat my disciples, yet
you must not harbor any feelings of
revenge or malice toward your enemies,
but love them. We are not to harbor
malignant feelings toward any one.
We cannot love the deeds of the wicked,
but we can love their souls, and wish
them well, and do them good if we have
opportunity. This is the best way of
subduing hatred and overcoming evil
with good, Rom, 12 : 20, 21.

Out of this foundation principle of
love flows first a manifestation in act,
expressed in the words Do good to
them that hate you.

28. Closely connected with the pre-
ceding verse. A second manifestation
of love is, Bless them that curse
you. Speak words of peace, kindness,
and love to those who revile and insult
you. And a third is a manifestation iu
prayer for divine help for that which
you cannot accomplish either by word
or act, Pray for them which de-
spitefully use you, abuse you. Thus
cursing is to be met with blessing, a
steady and settled hatred with well-
doing, and abusive language and con-
duct— that is, hostile speech coupled
with hostile action — with prayer.

29. Jesus gives two examples to il-
lustrate the treatment of enemies which
he had just enjoined. Unto him that
smiteth thee on the one cheek,
simply, on the cheek. The first example.
An act of great contempt, personal out-
rage, and insolence. It was regarded as

7»

154

LUKE VI.

A. D. 28.

away thy cloak forbid not to take thy coat also.
80 "Give to every man that asketh of thee; ''and of him
31 that taketh away thy goods ask them not again. '•And

Tira. 6. 18. P Ro. 12. 17-19. a Mt. 7. 12 : Gal. 5.

•Dcu. 15. 7, 8, 10;

Ps. 41.1 ; Pro. 21.

26; Mt. 5. 42;

Ro. 12. 13; 1
14.

an affront of the worst sort, and was se-
verely punished by Jewisli and Iloman
laws. Offer also the other, proverb-
ial phrase expressing submission to in-
sults and injuries, Lam. 3 : 30. This
must not be taken too literally, but must
l>e obeyed in the spirit more than in the
letter. Thus, Christ himself did not
conform literally to this precept (John
38 : 22, 23), though he obeyed it in spirit
by 5delding up himself to his persecutors
and crucifiers, Isa. 50 : 6. Under private
and personal outrages we are not to con-
tend and fight, but we should endure
them patiently from Christian principle.
This does not prevent us from insisting
firmly and kindly that justice should be
done us, or from rebuking and remon-
strating against injustice whenever prac-
ticed against us.

Taketh away thy cloak. The
second example. From personal vio-
lence Jesus descends to the demanding
of property by legal or forcible means.
The cloak or mantle was the outer,
larger, and more valuable garment. It
was worn loose around the body, and
made of various materials, according
to the circumstances of the wearer. It
was commonly of different sizes, nearly
square, six to nine feet long and about
as many broad, and was wrapped around
the body or fastened about the shoul-
ders, and could be thrown off when en-
gaged in labor. It was also used as a
blanket or covering to wrap one's self
in at night ; hence it was not allowed
by the law to be taken by the creditor
and retained as a pledge over-night,
Ex. 22 : 26, 27. This fact shows how
great the wrong and violence which
would take away this outer garment.
But if any one should go so far as to
take this away, rather than contend
with him, forbid him not to take
thy coat also. Do not hinder him
from taking thy tunic or under-garment,
which was made of linen or cotton and
folded close to the body. In matters of
personal violence and wrong we are not
to show a retaliating and revengeful
spirit, but a forgiving and generous
one. We are to suffer wrong rather
than to do wrong. We are to suffer

loss ourselves rather than to resort to
quarrelling or law suits.

30. Jesus proceeds to enjoin liberality
toward all. Give to every one that
asketh of thee, be he Jew, Samaritan,
or heathen. This is to be interpreted
by the principles of Christian benev-
olence as interpreted elsewhere. We
must also bear in mind that Jesus is
opposing a retaliating and revengeful
spirit. We must not out of revenge,
withhold charity from any whojn we
believe to be in need. Christians should
be benevolent, giving willingly accord-
ing to what they have (2 Cor. 8 : 12),
doing good to all, especially to the
household of faith (Gal. 6 : 10) ; yet
their benevolence should be wisely
distributed, exercised seldom or never
toward those who can but will not
work (2 Thess. 3 : 10), and always
consistently with their duty to their
families, 1 Tim. 5:8. As the Lord
gives not always to those who ask the
very thing that they ask, but t/uit which
is better for them (2 Cor. 12 : 8, 9), so
the spirit of love and true benevolence
should prompt us to give, not always
that which may be asked, but that
which is best for the receiver. " To
give everything to every one — the
sword to the madman, the alms to the
impostor, the criminal request to the
temptress — would be to act as the enemy
of others and ourselves." — Alford.
Jesus doubtless had also in view the
hard-hearted, oppressive, and covetous
practices of the scribes and Pharisees
(ch. 20 : 47) ; and he emphatically en-
joins the spirit of the law in Deut. 15 :
1-11, which they were violating, like
their fathers frequently before them,
Neh. 5 : 1-5 ; Ezek. 22 : 7.

Of him that taketh away thy
goods, without asking, in any injurious
manner, as through the grinding exac-
tions of ofiicials ; or by consent, having
lent or sold them, and the person thus
obtaining them is unable or unwilling
to return them or an equivalent. Ask
them, demand them, not again. Do
not show a revengeful spirit, and neither
by violence nor by legal forms demand
them backj but by a kind and liberal

A. D. 28.

LUKE VI.

165

as yc would that men should do to you, do ye also to
32 them likewise. Tor if ye love them which love you, 'Mt. 5. 46, 47.
what thank have ye? for sinners also love those that
love them. And if ye do good to them whieh do good
to you, what thank have ye ? for sinners also do even
the same. 'And if ye lend to them of whom ye hope "Mt, 5.42.
to receive, what thank have ye ? for sinners also lend
35 to sinners, to receive as much again. But 4ove ye

83
84

»ver. 27;
35-37.

Le. 25.

Bpirit strive to win back the offender to
right views and act.s. Whatever you
do, avoid a retaliating spirit, and show
a spirit of forbearance and love.

31. Jesus adds a rule for the manifes-
tation of love toward others. So far
from showing any retaliating spirit,
As yc Avould that men should do,
etc. Make the case of others your own,
and as ye would as honest and righteous
men that they sliould do to you, do in
a like manner to them. This was in-
deed no new requirement, but simply
the application of the law to love our
neighbor as ourselves, Matt. 7:12.

Different writers have quoted similar
sentiments from heathen and rabbinical
authors; but while the latter have
rather given the negative part of this
command, Christ has given the positive.
This may be seen by the following com-
parison of Christ's precept with three
of the best examples found in ancient
authors :

Confucius. B. C. Isocrates. B. C.

500. 400.

What you do Do not do to

not like when others that which

done to yourself, would make you

do not do to angry if done by

others. others to you.

HiLLEL. A. D. 1. Christ.

Do not unto an- And as ye would

other what thou that men should do

wouldst not have to you, do ye even

another do unto so to them.
thee.

This radical difference will at once be
seen : Christ's precept alone commands
us to do anything. Not only are we to
avoid doing to others what we in their
situation would dislike, but we are to
do to them whatever we would reason-
ably and righteously wish them to do
to us. This truth, which was included
in the law and prophets, and which was
more or less clearly apprehended and

expressed by moralists and inspired
writers, received its greatest complete-
ness and its most perfect application
from our Saviour, and as containing
the sum and substance of our duty to
our fellow-men may justly be styled
the Golden Rule.

32. In this and the two following
verses Jesus enforces this principle of
love as he had laid it down, by refer-
ring in contrast to the love exercised by
sinners. His followers should certainly
exhibit a higher principle and love
than the ungodly. If they love only
those who love them, what thank have
they, what claim have they to extraor-
dinary praise or moral approbation ?
Or what is there in that worthy of re-
ward ? For sinners, wicked persons,
destitute of grace, do as much as this.
Of the sons of God more should be ex-
pected.

33, 34. These verses are not found in
the sermon on the mount. It will be
noticed that the expressions What
thanks have ye and sinners are repeated
three times. Love in ver. 32 is the
ground principle, and doing good and
lending in these verses are the applica-
tion of love in deeds toward our fellow-
men. To merely recii)rocate good
deeds and to lend with the expectation
of receiving a full equivalent is acting
upon a selfish principle and according
to the spirit of the world. The Chris-
tian should be better than others.
"Love for love is justice, love for no
love is favor and kindness, but love and
charity for all persons, even the unde-
serving and the ill -deserving, is a
Christ-like temper." — Dr. Alfred
Nevin On Luke.

35. Jesus enjoins again love to ene-
mies, and enforces the deeds of love.
The narrow-minded Jew fixed a limit
to love. Thou shalt love thy neighbor
and hate thine enemy, Matt. 5 : 43.
Apostatizing or heretical Israelites were
to be slain. An Israelite was not

156

LUKE VI.

A. D. 28.

your enemies, and do good, and "lend, hoping for "ver. 30;Ps,37.26.
nothing again ; and your reward shall be great, and
*ye shall be the children of the Highest: for he is 'Mt. 5. 45.
kind unto the unthankful and to the evil. ^ Be ye ' ^t- ^- ^8.
therefore merciful as your Father also is merciful.

"bound to do good or show kindness
or to lend his money" to a Gentile.
What a contrast is this precept of Je-
sus ! Hoping for nothing again,

or in return. This appears to be the
meaning from the connection. Some
"would render, not despairing — that is,
about the result ; and others, after the
Syriac version, Causing no one to de-
spair, by refusing his request. But nei-
ther of these so fully meets the demands
of the context as the common render-
ing. " To lend with the hope of receiv-
ing again is becoming a man; but to
lend without such hope becomes a
Christian. The latter is enjoined, the
former is not forbidden, even as it is
lawful to love friends." — Bengel. Ps.
112 : 5. The spirit of this command
condemns usury or lending on exorb-
itant interest. Your reward shall be
great. It will bring happiness to your
own bosoms and secure the blessing of
God. Ye " shall be recompensed at the
resurrection of the just," ch. 14 : 14.
In what this reward will partly consist
is further stated in the next clause.

Ye shall be the children, sows, of
the Highest. See on ch. 1 : 32. You
shall prove yourselves sons of your heav-
enly Father by showing a likeness to
him and partaking of his spirit, Eph. 5 :
1, 2. You shall thus be sharers in the
Messiah's kingdom, Eom. 8 : 17. It
follows that the love required is not the
love of complacency, that which ap-
proves of the moral character of all, but
the love of benevolence, which desires
the true welfare of all. We are to imi-
tate God so far as a son may imitate a
father. We are not to usurp a father's
authority, and hence we are not to sit
in judgment upon others nor execute
vengeance on them, but, like true sons,
to imitate our Father in goodness and
love. For he is kind unto the un-
thankful. One of the great sins of
man is ingratitude. And the evil.
Omit the, according to the best authori-
ties. Not two classes of persons, but
two qualities of the same class. Evil
expresses an advance on the preceding,

and means the notoriously wicked. God
is daily bestowing his favors on the
worst of men, who are provoking him,
rebelling against him, and using his
gifts to dishonor him.

36. The standard of love and mercy
is here given. Only a perfect standarcl
was it becoming God to give, and only
such a standard is suited to man, who
is ever prone to imitate the defects,
rather than the perfections, of his teach-
ers and their instructions. Be ye
therefore merciful. This is a differ-
ent command from that in Matt. 5 : 48,
Be ye therefore perfect, etc. The latter
includes the former, but the former
does not include the latter. Yet it may
be said that he who has this mercy in
exercise will have the other graces
which go to make up a fully-developed
Christian character. The difference in
the two injunctions is sufficient, how-
ever, to warrant separate interpretations.
Those who have regarded the sermon
on the mount and this on the plain as
identical have done injustice in making
these injunctions one and the same in
their interpretations. Merciful, piti-
ful, compassionate, the feelings pro-
duced by the misery of others. In
James 5 : 11 it is very properly trans-
lated tender mercy. Yet it is not so
strong a word as that in Matt. 5 : 7,
" Happy the merciful." We may sup-
pose Jesus to have used a corresponding
term in the Aramaic, and thus even in
this injunction he exhibited his tender
compassion for our weakness in using a
term more nearly suited to our capacity.
Mercy is the exercise of compassionate
love toward the suffering. The merci-
ful make the sorrows of others their
own and delight in relieving human
distress. They address themselves to
the wants of the world. God's mercy
extends to all, to both body and soul.
He is good to all and his tender mercies
are over all his works, Ps. 145 :"9. So
our compassion should have reference
to both the bodily and spiritual interests
of our fellow-men. God is absolutely
merciful, but man, at the best, is only

A. D. 28

LUKE VI.

157

37 "Judc^c not, and yc shall not be judired : condemn iMt.?. i, 2.
not, and ye shall not be condemned. " ForLrive, and '-'^"- 5. 7; Mk. 6.

38 ye shall be foririven, ''Give, and it shall be given bi'eu.'ir). lo- Pro.
unto you; good nunusure, pressed down, and shaken u. 2.'); 19.17.
together, and running over, shall men give into your d>[*t''-' l'" Mk 4
"bosom. For ** with the same measure that ye mete * ' -' ' ^-
withal it shall be nieivsured to vou again.

24; Jam. 2.13.

relatively merciful. The attribute as a
perfeetiou in God is infinitely above the
grace or virtue in a complete and per-
fect man. Yet one is the image of the
other, and hence we can imitate it ; and
the more Christ-like we are, the more
perfect the likeness. In our compas-
sionate love, in the feelings and exer-
cise of mercy, we should strive to imitate
Christ; thus we shall become like our
heavenly Father, and attain the full
maturity of this grace in our Christian
manhood.

37. The exercise of love forbids a
censorious spirit. The self-righteous
spirit of the Pharisee blinded him to
his own faults and led him to judge
others severely, ch. IS : 9. Judge
not. The connection with what pre-
cedes is close. Here is another differ-
ence from the sermon on the mount,
where this caution is given in another
connection, Matt. 7 : 1. Judge not
rashly, censoriously, unjustly, the con-
duct of others. This does not prohibit
judicial and official judgments (1 Cor.
5 : 12), nor the mere formation of
opinion (Matt. 16 : 13-16), which is
more or less unavoidable, but those
voluntary and rash judgments which
are the product of a censorious spirit.
And ye shall not be judged. By
God. By avoiding censoriousness you
will so iar avoid condemnation. But
by exercising an unkind spirit toward
your neighbor you will only increase
the severity of the judgment of God,
John S : 7 ;" Eom. 14 : 10-13. It is also
true that they that judge others rashly
are themselves judged in like manner
by others. Jesus proceeds to expand
this thought, which is not done in the
sermon on the mount, where indeed
(Matt. 7 : 1, 2) such expansion was not
desirable. Condemn not. In a cen-
sorious spirit do not spy out and de-
nounce others and pronounce what
their guilt deserves. Ye shall not be
condemned. By God and less likely
by your neighbor, Rom. 14 : 3, 4 ; James

4 : 11. Forgive others their offenses.
The spirit enjoined is the very opposite
to that of jud'j^ing and condemnin:;;.
Conniare Matt. 18 : 21, 35. Ye shall
be forgiven. This forgiving disposi-
tion indicates a state which is right in
the sight of God. It is no arbitrary
princi])le which is here laid down, )>nt
is so inse]iarably connected with right
feeling that God conducts himself to-
ward us according to the spirit we
cherish, Ps. IS : 25, 26. On this verse
Van Oosterzee well remarks : " Un-
doubtedly, to the spiritual man, who
judges all things (1 Cor. 2 : 15), the
right to judge, in and of itself, cannot
be forbidden ; yet it is only granted by
the Lord when one has jireviously cast
a look of searching examination'upoa
himself."

38. In accordance with this princi-
ple of love, Jesus exhorts them to ex-
ercise liberality and generosity. Give,
and it shall be given unto you.
God will bless you, and your kindness
and liberality will affect "the hearts of
others favorably toward you. Good
measure. The figure used is that of
dry measure, as of grain, pressed
down, shaken together, running
over, thus indicating s^reat abundance
and liberality. Shall men give.
Rather, Shall they give — that is, shall
be given by men and also by God. The
connection most naturally demands a
reference to both God and' men. Into
your bosom, of your garment. The
fold of an Oriental garment, which fell
over the girdle, was used as a large
pocket for carrving things. Compare
Ruth 3 : 15 ; Ps. 79 : 12. For with
the same measure, etc. Tlie stand-
ard which you apply to others shall be
applied to you : " He that soweth spar-
inglv shall reap also sparinglv," 2 Cor.
9 : 6. "The liberal deviseth liberal
things, and by liberal things shall he
stand," Isa. 32 : 8. The same measure
shall be given either by the hand of
God or through the instrumentality of

158

LUKE VI.

A. D. 28.

39 And he spake a parable unto them, "Can the blind
lead the blind? 'shall they not both fall into the

40 ditch? KThe disciple is not above his master: but
every one that is perfect shall be as his master.

41 *»And why beholdest thou the mote that is in thy
brother's eye, 'but perceivest not the beam that is in

•Is. 9. IG; Mt. 15.

14; 1 Tim. G. 3-5.
Mer. 14. 15, 16.
KMt. 10. 24: John

13. 16 ; 15. 20.

b Mt. 7. 3.
' Jer. 17. 9.

men. See Judg. 1 : 6, 7 ; 2 Sam. 22 : 26,
27; James 2 : 13; Rev. 13 : 10.

39. Jesus proceeds to show by a pro-
verbial saying that a teacher who is
blind to his own faults — and such is a
censorious one — is incapable of guiding
others aright. He is addressing his dis-
ciples, and specially the apostles, who
were to be teachers. A parable. A
comparison, an illustration or simili-
tude. See on ch. 8:4. In the present
instance it was a proverbial saying,
which Jesus may have frequently used.
See it in a different connection in Matt.
15 : 14. It is not found in the sermon
on the mount. Can the blind lead
the blind? into the right path, with
safety. The form of the question in the
original demands a strong negative an-
swer: No, it is not possible. Shall
they not both fall, etc., demanding
a strong affirmative reply. The ditch
is an emblem of destruction. The Phar-
isees are described as "blind leaders"
(Matt. 15 : 14) and "blind guides,"
Matt. 23 : 16. The reference here is
specially to censorious teachers who
have a "beam" in their eye, ver. 41.
Teachers especially need the light of
truth. If ignorant and unskilful, they
destroy themselves and others.

40. The disciple is not above
his master, rather the teacher. This
verse appears to be a kind of proverbial
saying, meaning the disciple cannot
expect to become wiser and better than
his teacher. Thus the Jewish writer
Maimonides says, " He that learns shall
not be greater than he of whom he
learns, but shall be like him." But
every one that is perfect, etc. Bet-
ter, But every one shall he completdy
trained, fully instructed, or perfected as
his teacher. The disciple naturally
makes his teacher his model and
assimilates himself to him. If ye are
blind and censorious teachers, you Avill
infuse the same spirit into your disci-
ples. You will thus be unsafe and unfit
instructors. Some would refer the mas-
ter or teacher here to Jesus, and make

the expression mean, " I, your Teacher,
have never shown a censorious and un-
charitable spirit; do not, therefore, as-
sume this to yourselves, but demean
yourselves like your Teacher, imitating
his example and imbibing his spirit, so
that you may be his disciples in deed
and in truth." The former view, how-
ever, seems to siiit the connection better.

41. Jesus shows the incongruity and
the impossibility of censorious and
uncharitable persons teaching others
aright. The connection with the two
preceding verses is natural. He who
teaches others should himself have
clear views of truth and be properly
qualified; he should have no beam in
his eye; like a good tree, he should
bear good fruit; and being a good man,
he should speak out of the good treasure
of his heart, vers. 43-45. Why behold-
est thou? It is common for persons
of this spirit to censure those whose
defects are by no means equal to their
own. This is illustrated by the figure
of the eye. The interrogative form
used in this verse and the next renders
the discourse the more pointed. The
singular number indicates a personal
application. ^

The mote, a dry particle of wood,
a minute splinter, represents a small
fault; the beam, a joist, a 7 after, de-
notes a large one. Sin blinds men in re-
gard to their own faults, and warpa ,
their judgment and makes them censo-
rious in regard to others. Perceivest,
Observe attentively, scrutinize. In-
stead of looking at, staring at, the slight
obstruction in thy brother's eye, thou
oughtest to scrutinize diligently the
large one in thine own. The illustra-
tion here is an ideal one, and the beam
a hyperbolical ex})ression, presenting
in a strong light the difference between
the faults of the two individuals. Some-
what similar phrases have been found
in the writings of the rabbins and in
the classics. Compare Num. 33 : 55 ;
Josh. 23 : 13. See also Rom. 2 : 17, 19,
21.

\. D. 28.

LUKE VI.

159

42 thine own eye ? Either how canst thou say to thy
hrother, Brother, let nie pull out the mote that is in
thine eye, when thou thyself behoUlest not the beam

that is in thine own eye? Thou hypocrite, ^ciust out ^^ro. 13. 17.
first the beam out of thine own eye, ami then shalt
thou see clearly to pull out the mote that is in thy
brother's eye.

43 'For a good tree bringeth not forth corrupt fruit ; 'Mt, 7. IG, 17.
neither doth a corrupt tree bring forth good fruit.

44 For ™ every tree is known by his own fruit. For of
thorns men do not gather figs, nor of a bramble bush

45 gather they grapes. ■ A good man out of the good

» Mt. 12.33 ; 1 John

4. 1.
» Pro. 10. 20 ; Mt.

12. 3.5.

42. How canst thou say. The

illustration is still further applied.
£ither should be omitted aceordine:
to the best critical authorities. With
what consistency canst thou say. Let
me pull out, 'literally, cast out, the
mote from thine eye? Is it possible
that one who has such an obstruction
in his own eye should undertake to
cast out a small speck from his broth-
er's eye ? The self-ignorance, the self-
indulgence, and the unbounded assur-
ance of censorious teachers are here
brought to view. " Our own sinfulness
destrovsthe spiritual vision which alone
can rightly judge sin in others." —
Tholuck.

Hypocrite. Pretender, dissembler.
One who assumes to be what he is not.
The censorious formalist shows himself
a hypocrite, in that he indulges greater
sins in himself than those which he
dwells upon and condemns in others.
Jesus rebukes him for his folly, and
points out the right course to pursue.
Cast out first the beam. Sit first in
judgment upon thyself. Direct thy at-
tention first to the correction of thine
own faults. Then shalt thou see
clearly, the obstructions having been
removed from thine own eye, to cast
out the mote from thy brother's.
You will then be able to judge rightly
and to assist him in the correction of his
fault.

43. For introduces a reason for what
he had just said, founded on an illustra-
tion drawn from the natural world. A
good tree, etc. — better, Far there is
no good tree th<it bringeth forth corrupt
or bad fruit — a tree good for bearing
and of good quality. Censoriousness
and a beam in thine eye show that
thou art corrupt within and a hypocrite,

ver. 42. Neither doth a corrupt
tree — bad in quality, in opposition to
good — a worthless tree. A bad and
hypocritical teacher cannot be expected
to Dring forth the good fruits of love
toward all. Some of the oldest manu-
scripts read. Neither again doth, etc.
Robinson and some others who regard
this sermon as identical with the
sermon on the mount transpose this
verse, placing it after ver. 44, in order
to make it conform with Matt. 7 : 16-18.
But there is no necessity for this change
of order. The connection here seems
to be perfectly natural, and surely de-
mands no transposition. How much
better to take the discourse as inspira-
tion has left it, and understand it ac-
cordingly !

44. For introduces an admitted fact
as a further reason. So uniform is the
law of likeness in tlie natural world
that every tree is known by, or from,
his own fruit. Just so with men and
with teachers. They are known from
their spirit, words, acts, conduct, prac-
tices, and by the effect of their doctrines
on others. For from such worthless
plants or shrubs as thorns or a bram -
ble bush people do not harvest fisrs
and grapes, the choicest and most
highly valued fruits of Palestine, Num.
13 : 23, 24. Thoriis represents the whole
class of thorny plants; a bramble bus/i,
any prickly shrub. At the present day
travellers are struck with the number
and variety of thorny shrubs and
prickly plants in Palestine. Tlie
people gather them and use them for
fuel. In like manner, it is vain to
expect the fruits of holiness and love
from a corrupt heart. " If thy life is
evil, it is vain to pretend to teach
others." — Alfokd.

160

LUKE VI.

A D. 28.

treasure of his heart bringcth forth that which is

good ; and an evil man out of the evil treasure of his

heart bringeth forth that which is evil: for "of the 'Mt. 12. 34.

abundance of the heart his mouth speaketh.

46 J' And why call ye me, Lord, Lord, and do not the

47 things which I say? <i Whosoever cometh to me,
and neareth my sayings, and doeth them, I will show

48 you to whom he is like. He is like a man which built
an house, and digged deep, and laid the foundation

Pch. 13. 25; Mai.

1. 6; Mt. 7. 21-

23; 2"). 11.
qMt. 7. 24-27; John

13. 17.

45. This verge is closely connected
with the preceding, yet it is not found
in the sermon on tne mount. Jesus,
however, used this saying in another
connection and in a different order.
Matt. 12 : 34, 35. Jesus now pursues
an illustration similar to the preceding,
applying the principle, that like pro-
duces like, to good and bad men. A
good man. Ilather, The good man,
so also the evil man. Treasure means
stores, anything laid up, be it good or
bad; and here refers to inner, spiritual
stores — the feelings, thoughts, purposes,
of the soul. Bringeth forth that
which is good . . . evil. Bringeth
forth words and deeds good or evil.
The heart is a storehouse of the sources
of conduct. The words treasure of
his heart, in the second place, are
omitted by the highest critical authori-
ties. For introduces a natural reason
for what he had just said. Of, out of,
the ahundance, the overflowing of
the heart, the inward dispositions
and feelings, whether good or bad, his
mouth speaketh. Language is the
overflowing of the soul, and naturally
indicates its state and condition. Matt.
15 : 18; Rom. 10 : 9, 10; 2 Cor. 4 : 13.
"No man has so much artifice as to
command the mouth entirely, so that it
shall never discover itself in some un-
guarded moment." — Doddridge.

46, Jesus in conclusion makes a per-
sonal application of his discourse to his
real and to his professed disciples.
Why call ye me Lord, Lord.
Many, both real and professed friends,
were thus addressing him. The repeti-
tion points to a habitual profession.
And do not the things which I
say. Which you certainly would do
if you truly accepted me as your Lord.
It was applicable to the apostles and
all his disciples so far as they did not
obey his words. There was much of

evil, the old leaven, in them all. They
failed in the exercise of love toward
others, and had too much of the cen-
sorious and uncharitable spirit which
he had been condemning. The inter-
rogative form makes it a two-edged
sword; an emphatic warning, on the
one hand, against a mere profession,
and an emphatic command, on the other,
to make their professi(m and practice
agree. The idea expressed in this verse
is used with a different application in
Matt. 7 : 21-23. The comparison which
follows, while analogous to that in Mat-
thew (7 : 24-27), shows considerable
diversity. That in Matthew enters
more fully into detail, but this in Luke
seizes upon strong points, and in some
parts is much the more graphic.

47. Whosoever cometh to me, as
a learner or disciple. These words are
not in Matt. 7 : 24. Heareth . . .
doeth. Doing, obeying, comes by
hearing and implies faith, Rom. 10 : 14.
My sayings, those which he had
spoken in this sermon, and also at va-
rious other times.

48. A man which built an house.
Rather, A man building a house, who is
now engaged in the work. A house is
a place of comfort and defence against
all kinds of weather. Christians are
moulding their characters, cultivating
their sentiments, affections, and habits,
and founding their hopes. Digged
deep and laid, etc. Literally, Who
dug and deepened and laid a foundation
on the rock. The successive steps, as
well as the diligence and earnestness of
the builder, are here graphically brought
to view. He was not satisfied with
mere digging ; he goes deeper and deeper
till he reaches the solid rock. So the
Christian digs through and throws
aside all human foundation, and is not
content till he can found Iiis religion
and his hopes on Christ and his truth.

A. D. 28.

LUKE VI.

161

on a roek; and when 'the flood arose, the stream *^?^; ^?^' ^J^^^i.l

beat vehemently ui)on that house, and couhl not shake j!„ii. i" 12! ' '

49 it: 'for it w;is fonndod upon a rock. But lie that •Coi. 2. 7.

heareth, and 'dooth not, is like a man that 'without a 'Jam. 2,20.
foundation built an liouse upon the earth ; ajrainait

Avhieii the stream did beat veliemently, and immcdi- ^j^ 28 15-18- Heb

ately it fell : and " the ruin of that house was great. 2.2,3. '

Soric comnientiitors refer the rock to
Christ (1 Cor. 3 • 11); others to the
words of salvation which he tau!?ht.
But he who builds ou Christ's words
really builds ou Christ. Christ is ulti-
mately the rock on which the church
and Christians are founded, Isa. 28 :
16.

When the flood — ratlicr, A flood,
an overtlowiuiT, an inundatioi> — arose,
the stream beat vehemently upon
that house ; it dashed against it, but
in vain. The imagery here is the most
vivid and familiar to an Eastern
audience, accustomed to inundations.
Immense quantities of rain fall in Pal-
estine during the winter, between seed-
time and harvest. The rivulet swells
into a stream, and the stream into a
river, sweeping away houses and cattle
with the torrent. " In Egypt an entire
village founded on the earth the writer
saw in ruins, having been swept away
by the flood from the mountains of
Abyssinia." — Rev. W. H. Van Dorn,
On Luke. The value of such a founda-
tion is seen at once in that such a terri-
ble ordeal could not shake that
house, much less destroy it. Against
the Christian's edifice of faith and ho})e
many trials shall beat, temptations of
Satan, persecutions, errors of doctrine
and practice, death and the judgment;
but none nor all of these shall shake a
single hope or grace which is founded
on the Rock of ages. Amid all his
fiery ordeals he shall stand, because his
house was founded upon a rock, or
rather, according to the best critical
authorities, it was well built, upon the
proper foundation and in its structure.
Compare Rom. 8 : 35-39 ; 1 Cor. 3 : 10-
15.

49. Without a foundation. With-
out a foundation of rock ( ver, 48), which
was the only material wortliy to be used
or styled a foundation under such cir-
cumbtances. Kuilt a house upon
the earth, uj^on the surface, without
digging and finding the rock. The

earth represents the works, doctrines,
and opinions of men, and all other
delusive grounds on which unregener-
ate men build their hopes for eternity.
It is worthy of notice that he heard,
which was commendable; he built his
house, had his religion and his hopes
of future safety and happiness; but all
this was of no avail so long as he
rested on things earthly, without any
true foundation. Against his house the
stream did dash, nndermining it, and
immediately, without giving any
show of resistance or affording its owner
any protection, it fell. And to repre-
sent more forcibly this terrible fall,
Jesus adds. The ruin of that house
was great. " The fishermen of Ben-
gal," says Mr. Ward in his View of the
Hindoos, " build their huts in the dry
season on the bed of sand from which
the river has retired. When the rains
set in, which they do often very sud-
denly, accompanied with violent north-
west winds, the water pours down in
torrents from the mountains. In one
night multitudes of these huts are fre-
quently swept away, and the place
where they stood is the next morning
undiscoverable." And thus the man
with mere religious knowledge, without
the corresponding practice, shall be
visited with swift destruction, Prov. 12 :
7 ; Isa. 28 : 16, 17. Expecting, it may
be, to go to heaven, he shall be cast
down to hell. " The soul of religion is
the practical part, James 1 : 27. Talk-
ative thinks that learning and saying
Avill make a good Christian, and thus
he deceiveth his own soul. Hearing is
but the sowing of the seed. Talking is
not sufficient to prove that fruit is in-
deed in the heart and life. Let us as-
sure ourselves that at the day of doom
men shall be judged according to their
fruits. . . . Tlie end of the world is
compared to our harvest, and you know
that men at harvest regard nothing but
fruit."— John Bunyan in Pilgrim' i
Progress.

1G2

LUKE VI.

A. D. 28.

Remarks.

1. The disciples of Jesus may suffer
want toEjether with the reproaches and
faultfindings of their enemies. Let
them commit their cases to Jesus, who
will defend their cause, vers. 1-5 ; Matt.
9 : 14-17.

2. They who are most destitute of
true godliness are often the most tena-
cious of the forms of the law and of
traditions, ver. 2 ; Matt. 23 : 23, 24 ; 2
Tim. 3 : 5.

3. We must not sacrifice the spirit
to the letter, inward piety to external
forms, and especially must we beware
of uncommanded observances, ver. 2;
Isa. 1 : 12.

4. Jesus taught the right use of the
Sabbath — that it is in harmony with
the fourth commandment to do deeds
of necessity and mercy, and to perform
all the labor that public and private
worship requires, vers. 3, 4, 9 ; Matt. 12 :
^ 11, 12.

5. Learn the value of scriptural
Knowledge. The Bible is our rule of
faith and practice, vers. 3, 4 ; 2 Pet. 1 :
19-21 ; Ps. 19 : 7-11 ; 119 : 9, 11, 105.

6. Jesus did not desist from his work
©ecause of opposition, ver. 6 ; ch. 13 :
32,33; John 9 : 4; 1 Pet. 2 : 21.

7. The wicked watch the friends of
God, in order to ensnare or find fault
with them, ver. 7 ; Ps. 37 : 32; 38 : 12;
62 : 4 ; Jer. 20 : 10 ; Luke 14 : 1.

8. Whatever is right may be done
openly, ver. 8; John 18 : 20; Acts 26 :
26 ; Eph. 6 : 19.

9. In the stretching forth of the
withered hand we have an illustration
of the act and effort of faith, ver. 10 ;
Eph. 2:8; Heb. 11:1; James 2 : 17-20.

10. Christ is opposed by all the ele-
ments of a wicked world. Wicked
men of the most opposite character and
aims band together in their hatred to
the truth, ver. 11 ; Mark 3:6; John
15 : 18-20; Acts 4 : 26; 1 John 3 :
12, 13.

11. Jesus has taught us by example
to be much in prayer and to have spe-
cial seasons for drawing near to God, as
in times of trial and persecution, or
when setting apart men for the minis-
try, or for other important work, etc.,
ver. 12; Acts 6 : 6; 12 : 5; 13 : 3.

12. Ministers are called of God, but
should not hastily be appointed to

office. There should be a previous dis-
cij)leship. The apostles had been dis-
cijjles, and most, and possibly all, of
them discijiles also of John, ver. 13;
Acts 13 : 2; 1 Tim. 5 : 22.

13. As among the apostles, so among
ministers and Christians generally, God
calls into service every variety of tal-
ent. Every gift and ability is needed
in his kingdom, vers. 14-16; ch. 11 : 3;
1 Cor. 12 : 4-11.

14. If under our Saviour's ministry a
Judas was found among his disciples
and apostles, we must not think it
strange if now unconverted and wicked
men are sometimes found in the church
and in the ministrv, ver. 16 ; Acts 8 :
18-23 ; 2 Tim. 4 : 10 ; 2 Pet. 2 : 1, 12-
16; 2 Cor. 11 : 13-15; 2 Tim. 1 : 20.

15. AVatching and prayer prepare the
way for toil and preaching, vers. 12, 17,
20 ; Col. 4 : 2, 3.

16. Doing good to the bodies of men
often prepares the way for reaching
their hearts and doing good to their
souls, vers. 18, 19 ; ch. 9 : 11.

17. True happiness is very different
from what the world thinks it to be. Its
seat is in the heart, not in any external
condition, vers. 20-23.

18. True religion makes men happy,
and none can be truly happy without
it, vers. 20-23 ; Eccl. 11:9; 12 : 13.

19. The beatitudes present humilia-
tion on the one hand and exaltation
on the other, with present happiness
("Happy ye poor," etc.) and future
joy and glory (''ye shall," etc.), vers.
20-23.

20. All true happiness begins with
spiritual poverty — a consciousness of a
moral deficiency in ourselves, a self-
renunciation that yields the heart up to
Christ and the claims of the gospel, ver.
20 ; Ps. 51 : 17 ; Isa. 57 :_15 ; Luke 4 : 18.

21. True happiness is increased rather
than diminished by the opposition and
persecutions of men. If Christians
have internal evidences of God's favor,
the hatred of the woi'ld is an additional
evidence. They are the companions of
prophets, and shall be participators in
their reward, vers. 22, 23 ; Acts 5 : 41 ;
Heb. 10 : 34 ; 1 Pet. 4 : 12, 13.

22. He is poor indeed who possesses
not heavenlv riches, ver. 24 ; Matt. 6 •
19-21 ; Rev.'3 : 17.

23. Earth cannot satisfy the longings
of the soul nor give lasting joy, ver.

A. D. 28.

LUKE VIT.

1C.3

25; Eccl. 7:6; Isa. 65 : 13; James
4:9.

24. lie who seeks the friendship of a
•wicked world will siiorifice his friend-
ship for Je-sus, ver. 26; James 2:7;
4 :4.

25. It is the sxlory of Christianity that
it makes mankintl a common brother-
hood, and that it is the only reliirion
that demands love to onr enemies.
These are evi«lenees of its divine orij;in,
and of its universal adaptation to men,
ver. 26.

26. We must not imitate the world in
returning evil for evil, but our heavenly
Fatlier in loving our enemies and doing
them the highest good. A revengeful
si)irit is unchristian, vers. 27, 28,

27. Forgiving injuries instead of
avenging them is a mark of true great-
ness and goodness, vers. 27, 28.

28. The best way of overcoming evil
is Mith good, vers'. 29, 30; Rom. 12 :
20, 21.

29. He who simply does to others as
others do to him lias not yet learned
the first lesson of Christianity, vers. 30,
32.

30. If our righteousness does not ex-
ceed that of the world's morality, we
cannot enter the kingdom of God, vers.
32-34 ; Matt. 5 : 20.

31. "All hopes of heaven which do
not lead us to strive habitually to do to
others as we would that they should do
to us will fail us at giving up of the
ghost," vers. 31-35; Job 11 : 20; Prov.

10 : 28 ; Matt. 25 : 40-46.

32. We should aim at the highest
perfection of every virtue, especially of
love and mercv, vers. 35, 36 ; 1 Cor. 13 :
13.

33. If we are God's children, we shall
imitate him, vers. 35, 36.

34. A censorious spirit is opposed to
Christ, invites a like spirit from others,
and is self-condemnatorv, ver, 37 ; 1 Pet.
2 : 23 ; 1 Cor. 13 : 4-7 ; Matt. 18 : 33, 34 ;
Horn. 2:1.

35. If we put ourselves in the place
of our Judge, and thus pronounce rash
and harsh judgments on others, we
shall bring judgments upon ourselves,
vers. 37, 38 ; Judg. 1:6,7; P^om. 14:10;
12 : 19.

36. Men lose nothing, but are rather
gainers, bv liberality, ver. 38 ; Prov.

11 : 24; Ps*. 41 : 1 ; 1 Tim. 6 : 17-19.

37. If teachers and leaders are blindj

how great the darkness! ver. 39; Matt.
6 : 23; Jnde 10, 13.

38. Lot us strive to be as our Master,
and in humiliation and ohedicMU'e will-
ingly be made i»erfcct througii suli'eiiug,
ver."40 ; lleb. 2 : 10.

39. Sin and selfishness blind men to
their own faults, and make tiiem cen-
sorious and sharp-sighted in regard to
the faults of others, ver. 41 ; 1 Tim. 5 :
13 ; 2 Tim. 3 : 6-8.

40. To get right ourselves before Go<l
is our first duty ; then shall we be pre-
pared to set others right. A beam in
thine eye unfits thee to take out the
mote fi-om thv brother's eye, ver. 42;
Rom. 2 : 19-23; Gal. 6 : 1.

41. A knowledge of ourselves is the
best preventive of evil speaking and
all censoriousness. ver 42.

42. Every man shall stand or fall by
the fruits of his heart and life, his words
and his acts, vers. 43-45 ; Matt. 12 : 37 ;
2 Cor. 5 : 10.

43. Though we are not to be censor-
ious in judging, it is our duty to ])rove
all things and hold fast to that which
is good, and decide by their fruits be-
tween true and false teachers, as well as
between true and false doctrine, vers.
43-45; Jer. 23 : 16 ; 2 Cor. 11 : 13; 1
Thess. 5 : 21 ; 2 Tim. 3 : 5.

44. Profession without the correspond-
ing practice is worthless, ver. 46 ; ch.
25 : 11, 12.

45. Christ is our Lawgiver, vers. 47-
49; Acts 3 : 21, 22.

46. Those who build on Christ by a
living faith and a hearty obedience (the
two are inseparable) shall stand against
every trial, ver. 48 ; 1 Pet. 2 : 6.

47. All hopes founded on human
merit shall perish ; many who now
weep, pray, and fast shall be lost be-
cause they make these, and not Christ,
their dependence, ver. 49 ; Isa. 28 : 37 ;
Prov. 11 : 7.

CHAPTER VII.

Having ended his sermon in the plain
Jesus heals a centurion's servant {vers
1-10), and the day after raises to life a
widow's son (11-15), both of which
result in greatly extending his fame,
16, 17. It reaches John at Machoerus,
5vho sends two disciples to him ; they
witness the ujiracles of Jesus and carry

104

LUKE VII.

A. D. 28.

Healing of a centurion^ s servant.

VII. NOW when he had ended all his sayings in the

audience of tlie people, ^he entered into Cupernauni.

2 And a certain centurion's servant, who *was dear

» Mt. 8. 5.
» Job 31. 15.

back the report to their master, 18-23.
After their departure Jesus discourses
concerning John (24-28), the effect of
which discourse upon the hearers is
recorded (29, 30), which leads Jesus to
speak of the treatment of both John
and himself by that generation, 31-35.
An interesting incident is added con-
cerning the anointing of Jesus' feet by
a penitent woman, which presents in
striking contrast the self-righteous and
censorious Pharisee, and Jesus as the
compassionate Saviour and Friend of
sinners, 36-50.

1-10. Jesus at Capernaum Heals
A Centurion's Servant, Matt. 8 :
5-13. Luke's account is fuller at the
beginning ; but Matthew's is fuller at
the end. Thus vers. 3-6 below are not
in Matthew, and Matt. 8 : 11-13 is not
in Luke.

1. When he had ended all his
sayings, had finished his discourse.
This shows that Luke gives us in the
preceding chapter a discourse delivered
at one time, and not a mere collection
of sayings or detached parts of different
discourses. In the audience, the
hearing, of the people. The dis-
course, which was especially to his dis-
ciples (ch. 6 : 20), was also for the
information and instruction of the peo-
ple. He entered into Capernaum.
The language implies that he was not far
from Capernaum when he delivered the
preceding discourse. On Capernaum
see ch. 4 : 31. This city was the centre
of his operations, and to it he frequent-
ly returned from his preaching tours.

2. And connects a continuous narra-
tive. The language most naturally im-
plies that the miracle now to be related
was wrought immediately after the ser-
mon on the plain. Equally natural is
the implication that the healing of the
leper (Matt. 8 : 1-4) followed immedi-
ately after the sermon on the mount.
Matthew, who does not give an account
of the appointing of the twelve apostles
and of the discourse that immediately
followed, groups together without strict
chronological order a number of remark-

able miracles in connection with that
of the leper, after the sermon on the
mount. This will help to explain why
the healing of the centurion is found iu
the eighth chapter of Matthew. The
prominence of the individual whose
servant was healed, the commonness of
palsy and the difficulty of its cure, the
healing of the individual without touch-
ing or even seeing him, may also have-
been some of the reasons for the selec-
tion and position of this miracle in Mat-
thew.

A centurion was a Roman officer
commanding a hundred men. He was
]>robably in the service of Herod An-
tipas, and stationed at Capernaum as
an important provincial town and a
place of considerable traffic on the Sea
of Galilee, to preserve order there and
in the adjacent country. He was a
Gentile (Matt. 8 : 10), but seems to
have been strongly attached to the
people and worship of Jehovah, and to
have regarded Jesus as without doubt
a ''teacher come from God," and prob-
ably as the Messiah, the Kedeemer of
Israel. He was very probably a " pi-os-
elyte of the gate," one who lived among
the Jewish people and conformed to
what were called the seven precepts of
Noah, which prohibited blasphemy,
idolatiy, murder, robbery, rebellion,
and eating of blood and of things
strangled. Those who submitted to
circumcision and became naturalized
Jews were termed " proselytes of right-
eousness." Three other centurions ap-
pear in the New Testament, and all in
a favorable light — the one at the cross,
ch. 23 : 47 ; Cornelius, Acts 10 : 1 ;
Julius, Acts 27 : 1, 3, 43.

Servant. This word properly means
bondsman or slave, though it is also
used to express the service of choice
and devotion. See on 1 Cor. 7 : 21, 23;
Gal. 3 : 28; Col. 3 : 11; John 15 : 15;
Rom. 6 : 16. The word translated
servant in ver. 7 is a different one,
meaning literally my hoy, a familiar
way of styling a domestic servant.
Who Avas dear unto hiin. " It was

A. D. 28.

LUKE VII.

1G5

3 unto him, was sick, and ready to die. And when he
heard of Jesus, he sent unto him the cklcrs of the
Jews, beseeching him that he would come and heal

4 his servant. And when they came to Jesus, they be-
souijht him instantly, saying. That he was worthy for

6 whom lie shimld do this: for *lie loveth our nation, 'f>al. 5. C; i John
6 and he hath built us a synagogue. Then Jesus went ^" ^^ ' '*' ^'
W'ith them.

not uneoraraon in Roman history to
find instances of the deepest al!ection
between nuvster and slave." — Dr. J. J.
Owen. Was sick, with i)alsy or
paralysis, Matt. 8 : 6. Ready to die,
Mattliew says " he was grievously tor-
mented," referring to the violence and
painfulness of the disease. It was ready
to terminate latally.

3. He heard of Jesus, of his
miraculous ptnver, and that he was now
at Ca}>ernaum. He sent unto him
the elders. Rather, He sent, to him
elders, the article being wanting in the
Greek. They were persons who were
elders or magistrates of the city, or
more probably officers of the synagogue
which the centurion had built, ver. (3.
The term elder was first applied to men
of age, elderly men (Gen. 24 : 2 ; 50 : 7 ) ;
and as persons of ripe age and ex-
perience would naturally be called to
the management of public atfairs (Josh.
24 : 31), it afterward became an otiicial
title, Ex. 3 : 16 ; 4 : 29 ; 19 : 7 ; 24 : 1,
9. The office grew out of the patri-
archal system. Among the Arabs of
the present day the sheikh (the old
man) is the highest authority in the
tribe. Their authority was great,
though undefined, Josh. 9 : 18; 1 Sam.
8 : 4, 5. They continued during all the
political changes of the Jews; under
', the kings, 1 Kings 12 : 6; 20 : 8 ; during
I the captivity, Jer. 29 : 1 ; Ezek. 20 : 1 ;
• and after the return, Ezra 10 : 8, 14.
In the time of Christ there were elders
; of the people, ch. 22 : 6G ; Matt. 21 : 23.
i Cities had their elders, and so had syn-
I agogues. A portion of the Sanhedrim
I was chosen from the elders, ch. 9 : 22 ;
I 20 : 1.

I Matthew makes no mention of the
elders coming to Jesus, and seems to
represent the centurion as coming per-
sonally. But it was common then, as
now, to speak of a person doing what
was done by others under his direction.

Thus Jesus is said to baptize, when he
only baptized by his disciples, John 4 :
1 ; see also 19 : 1. Possibly ihti cen-
turion followed his friends, liis earnest-
ness having overcome his modesty.
4. Besought him instantly. Rather,
earna.tly. Such is the meaning of the
original, and such was the old meaning
of the English word " instantly." The
elders are urgent, and they bring the
case earnestly, and of course quickly, to
the attention of Jesus. Saying that.
Omit that. The words he was
worthy, etc. — rather, he is worthy
that thou shoiUdst do this for him, etc. —
are what the elders said to Jesus.
Notice that while the elders plead the
worthiness of the centurion, he alleges
his owivunworthiness. Great excellence
and humility go together.

5. The special reasons of his worthi-
ness which were uppermost in the
minds of the elders are given. They
did not know the deep piety and
strong faith of the centurion. For he
loveth our nation. A fact worthy
of special mention, for Roman officials
were eften noted for their tyranny and
oppression. He hath l)mlt us a
synagogue. He is emphatic in the
original, he himself, of his own expense.
The remainder of the clause literally
is, built for us the synagogue — that is,
huilt our synagogue. The detiniteness
of the expression seems to imply tliat
there was but one synagogue in Caper-
naum. Some suppose that the ruins of
a fine synagogue at Tell Hum mark the
site of this synagogue and of Caper-
naum. This does not necessarily follow.
Every town had its synagogue, and
doubtless many had much finer ones
than Capernaum. See on ch. 4 : 31
for a description of this ancient ruin,
etc. The conduct of this centurion was
in contrast with many Roman officers
who treated the Jewish people and
nation with contempt, and with s^mti

1G6

LUKE VII.

A. D. 28.

29. 23;

20.

And when he was now not far from the house, the
centurion sent friends to him, saying unto him, Lord,
trouble not thyself : for^I am not worthy that thou 'Pro

7 shouldest enter under my roof: wherefore neither ^^^
thought I myself worthy to come unto thee: but say

8 in a word, and my servant shall be healed. For I
also am a man set under authority, having under me
soldiers, and I say unto one. Go, and he goeth ; and
to another. Come, and he cometh ; and to my servant,

9 Do this, and he doeth it. When Jesus heard these
things, he marvelled at him, and turned him about,
and said unto the people that followed him, I say

unto you, *I have not found so great faith, no, not in *^^- 9- 3i, 32,

Ps.

who had invaded and wantonly de-
stroyed their synagogues. Yet several
examples are recorded of persons build-
ing synagogues. Even the Roman em-
peror Augustus (who died A. D. 14)
published a decree that Jewish syn-
agogues should be spared and regarded
as schools of learning and virtue.

6, 7. Jesus goes with the elders ; and
when they approach the centurion's
house, he sends friends, not his ser-
vants, but the intimate friends of his
family, and through these the uenturion
addresses Jesus. Thus what he does
through others he does himself. Thus
Solomon built the temple. Dr. Thomson
(Land and Book, vol. i., p. 313) says of
this speaking through others : " This is
a very ancient and very common cus-
tom. Everything is done by mediation.
Thus the centurion sent to Jesus elders,
beseeching him that he would come and
heal his servant. In a hundred instances
I have been pressed and annoyed by
these mediating ambassadors." Yet it
is possible that after this second em-
bassy the centurion may have come out
and met Jesus in person. Trouble
not thyself. He would not put Jesus
to any unnecessary trouble to come to
his house when the healing could be
performed without so doing. He also
felt unworthy to have the Saviour
honor his dwelling with his presence,
not only because he was a Gentile, a
heathen, but douutless also because of
a sense of his own spiritual lowliness,
his deep sinfulness, and hence unworthi-
ness to receive under his roof the great
Redeemer of Israel. He would, there-
fore, have Jesus say in, or ^mth, a
word. His authoritative word would

take the place of his personal presence
and act, and the servant would be heal-
ed. In the use of a single word he be-
lieved Jesus could cure his servant. On
servant see on ver. 2.

8. The reason for thus believing he
now states. He knew both what it was
to be under authority and what to exer-
cise authority. His power was indeed
limited, but even his word was promptly
and faithfully obeyed. If the word of a
subordinate officer like himself received
such obedience, how much more the
word of one whose rank was so exalted,
and who was manifestly a Sovereign
over all diseases !

9. Marvelled. Wondered at his
faith and humility with admiration.
As a man, Jesus exercised the various
faculties of the human soul. This in-
stance of faith excited the surprise or
wonder of his human nature. To his
divine nature all was known, nothing
was new or strange. No, not in Is-
rael. Not even in Israel, the chosen
people of God. Israel was applied to
the ten tribes after they separated from
Judah, but after the captivity it was
applied to the whole nation as settled in
Palestine. This was the first instance
of faith in Christ's power to heal at a
distance. And this great faith was
found, not in some favored Israelite, but
in one far less privileged and favored —
a Gentile ! Faith was a frequent and
special object of our Saviour's praise,
ver. 50 ; Matt. 15 : 28. ilatthew (8 : 11,
12) at this point adds that it would
at last be seen that many of the less
privileged would be saved, while
many of the highly favored would be
lost.

L. D. 28.

LUKE VII.

167

0 Israel. And they that were sent, returning to the
house, found the servant whole that had been sick.

Baising of a widow'' s son.

And it came to ]>jvss the day after, that he went into
a city called Nain,aiid many of his disciples wcntwith
2 him, and much people. Now when he came nigh to
the gate of the city, behold, there was a dead man
carried out, *the only son of his mother, and she was '2 Sam. 14. 7.
a widow : and much people of the city was with her.

10. Matthew (8 : 13) relates that Je-
18 granted the reque.stof the centurion,
hich is ini[)lie(l, though not stated, by
uke. They who were sent returned
id found tlie servant (the same word
ver. 2) whole, restored to

m
.ealth.

11-17. Jesus
Ion at Xaix.
y Luke only

Raises a Widow's
This miracle is related
Luke records the rais-
ig from the dead of two persons by
esus, this one and Jairus' daughter,
h. 8 : 41-56; Matthew and Mark only
ne each, Jairus' daughter, Matt. 9 :
8-26; Mark 5 : 22-43"; and John only
ne, Lazarus, John 11 : 44. But other
ersons were probably raised from the
ead, of whom we have no particular
ecord, ver. 22 ; Matt. 11:5. Only so
luch is narrated as was necessary for
videncing the Messiahship of Jesus
ind for our faith, John 20 : 31.

11. The day after, the one when
le healed the centurion's son at Caper-
laum. Nain, meaning, according to
ome, pasture, but according to others
gracefulness, was a town about four
niles south-west of Tabor and about
'wenty-one miles south-west of Caper-
laum. It is in the vicinity of Endor,
ind is situated picturesquely on a low
Bouutain-spur, the north-western edge
)f the Little Herraon, where the hill
lesceuds into the plain of Esdraelon.
(t seems to have been a town of some
extent, but it is now little more than a
r;luster of ruins ; the dwellings are
5mall and the inhabitants few. Its
Diodcrn name, Xein, is really identical
with its ancient name. It has a foun-
tain, which has had much to do with
the continuance of the place till the
present time. " It is a small, poor
hamlet of some twenty houses, or rather
huts. Round the houses, however, are
pretty extensive ruins, and the writer

found some traces of what appeared to
be an ancient wall. The most interest-
ing antiquities are the tombs hewn in
the rock a short distance cast of the
village. It was in this direction our
Lord approached, and probably to one
or other of those very tombs they were
bearinjSf the corpse when he met and
arrested the mournful procession." —
J. L. Porter, Alexander's Kitto's Ct/clo.
The situation of Nain is described as
extremely beautiful.

As the Jews generally buried the
dead on the same day they died and
before sundown, it has been asked,
How could Jesus have reached Nain
from Capernaum early enough in the
day to meet the funeral procession? It
must be remembered that the Orientals
are early risers and begin their journey
very early in the morning. They are
also rapid walkers, and therefore Jesujj
and his disciples could readily have
reached Nain before noon. His sermon
on the plain and the healing of the
centurion's servant add to his fame,
and many disciples and much
people, or great multitudes, follow
him.

12. Gate of the city. The towns
and villages were generally enclosed
with walls for the sake of protection.
A dead man carried out. The Jews,
as well as the Greeks and Romans, were
accustomed to bury their dead outside
of their cities or towns, except certain
distinguished persons and the kini^s of
the house of David, who were buried
within the city of David, 1 Sam. 28 : 3 ;
2 Kings 21 : 18. The only son, and
hence the mother's deepest love and her
dependence. And she was a widow.
A double affliction. She was also an
object of public and deep sympathy, for
much people,"or a great multitude, of
the city attended her.

168

LUKE VII.

A. D. 28.

13 And when the Lord saw her, ''he had compassion on

14 her, and said unto her, Weep not. And he came
and touched the bier : and they that bare him stood
still. And he said, Young man, I say unto thee,

15 "Arise. And he that was dead sat up, and began to
speak. And he delivered him to his mother.

bMt. 9. 36; John
11. 38-85 ;Ro. 12.
15 ; Ilcb. 4. 15.

•ch. 8. 54; John
11.43; Ac. 9. 40;
Ro. 4. 17.

13. The Lord. Thus Luke fre-
quently styles Jesus — a name specially
applicable to him, as his divinity was
manifesting itself in his words and
deeds, ch. 10:1; 11 : 39 ; 12 : 42 ; 13 :
15 ; 17 : 6 ; 22 : 31, 61 ; 24 : 34. " This
Bublime title was better known and
more used when Luke and John wrote
than when Matthew penned his Gos-
pel. Mark holds an intermediate place.
This leading doctrine of the faith must
be taught and established in the begin-
ning; afterward it might be assumed."
— Bengel. "May it not be a silent
evidence that Luke's Gospel is later
than that of Matthew and Mark, and
that it was written for those who had
not seen Christ in the flesh, but who
habitually thought of him as the as-
cended and glorified Lord?" — Words-
worth. Saw her overwhelmed with
grief. His eye was ever quick to behold
the sorrowing. Had compassion. A
strong word in the original. His bowels
yearned with compassion ; his heart was
moved with pity. He rebuked the noisy
grief at Jairus' house (Mark 5 : 39), but
to this sorrowing mother he says, in
words of tenderest sympathy. Weep
not. He first speaks to her soul to
turn her thoughts and faith to him.
The word translated weep has special
reference to the outward expressions of
grief. The Orientals give vent to their
sorrow over the dead in loud cries and
lamentations. When Jesus had com-
passion on her and performed the mira-
cle, it was not only a personal blessing
to the bereaved mother, but was for
the glory of God and the establishment
of his claims as the Messiah, John
11:4.

14. Having so far checked and con-
soled the mother as to fix her expecta-
tion and faith on him. Jesus approaches
and touches the bier, or open coffin.
His power is at once felt, and the bear-
ers who carried the bier stood still,
although they were moving, after the
Jewish custom, with a quick step. The
word here translated hier more strictly

means a coffin, which was sometimes
used among the Hebrews ; and if so, it
must have been an open one, for the
young man, at the command of Jesus, at
once sat up, ver. 15. The present cus-
toms of Palestine are consistent with
either view. Dr. Van Dyck says : " At
present cofiins are used only in the cit-
ies, and even there they have been in.
use only a comparatively short period.
The general way of burial is to array
the corpse in its best dress, as if it were
living, and lay it on a bier, with no cov-
ering at all, or with a cloak thrown over
it, leaving the face exposed. The shroud,
a long piece of white cotton stuff, is
wrapped around the body at the grave.
The grave has at the bottom, on all four
sides, a ledge of stone built up against
its sides high enough to allow the body
to be deposited in the niche thus made
and be covered with boards, the ends
of which rest on this ledge and prevent
the earth from actually touching the
body. I have attended scores of funerals
on Lebanon, and. I never saw a corpse
carried that could not have sat up at
once had it been restored to life." — Dr.
Hackett's Smith's Dictionary of the
Bible.

Young man. This term was ap-
plied to young men in the prime and
vigor of manhood up to the age of forty.
We may from the circumstances sup-
pose this one to have been just entering
upon manhood. I say unto thee.
Jesus is the resurrection and the life,
John 11 : 25. He had power over death
and the grave. Arise. A word of
power spoken to the soul. So in the
cases of Jairus' daughter and of Laz-
arus he raised from death with a word
of command, ch. 9 : 54; John 11 : 43.
He did it by his own power. Elijah
and Elisha, Peter and Paul, obtained
the restoration of life only by intense
prayer, through the power of God, 1
Kings 17 : 20; 2 Kings 4 : 33; Acts 9 :
40 ; 20 : 10.

15. He that was dead. Literally,
And the dead. Another word is used

A. D. 28.

LUKE vir.

169

16 *And there came a fear on all: and they glorified **^|^-?
God, saying "that, A great prophet is risen up among

17 us; and 'that, God hath visited his people. And
this rumor of him went forth throughout all Judiea
and throu<2rhout all the region round about.

4.
40
22,
'ch.
31.

65.
24. 19;
19; 6.
; 9. 17 ;

Message from John the Baptist; our Lord's answer; and
his address to the people.

18 K And the disciples of John showed him of all these * ^^t- 1^- 2-

John
14; 7.
Ac. 2.

1. 68 ; Ex. 4.

in the original from that in ver. 12.
Thus by two expressions is it rendered
certain that death had taken place.
Sat up. The command is heard by
the young man's soul ; and at once
returning, it reanimates his body
through the divine power of Jesus.
His silting up and his beginnins^ to
speak were evidences of the complete-
ness of the miracle. He was a well
man. Jesus now proceeds to the crown-
ing act. In condescending love and
tenderness he delivered him, or gave
him, to his mother. For the young
man through death had ceased to belong
to his mother, but Jesus gave him back
again to her. Thus the Saviour gave a
tender tribute of honor to maternal
love. His tender care for those he
raised from the dead is noticeable.
He commanded food to be given to the
daughter of Jairus (Luke 8 : 55), and
that Lazarus be unbound (John 11 :
44) ; and in this case he probably took
the young man by the hand and with
compassionate pleasure presented him
to the rejoicing and grateful mother.

16. Fear. A religious awe came
upon all, inspiring reverential feelings.
Compare ch. 1 : &o. Glorified God,
made him glorious by grateful and
adoring praise. That . . . that
should be omitted. Luke gives what
the people said, namely : A great
prophet, etc., . . • God hath visit-
ed, etc. Since Elijah and Elisha alone
raised the dead, and Jesus appeared to
the people of Nain as equal if not
superior to those ancient prophets by
this wonderful miracle, they speak of
hinr as a gre-at prophet. The prophet,
the Messiah who was to come, was
doubtless in their thoughts, Deut. 18 :
15, 18. So they also add, God has visit-
ed his people in mercv, Isa. 59 : 16-
21. Compare ch. 1 : Qd', 78.

17. This rumor, report, concerning

Jesus and this miracle, that he was a
jjreat prophet, and that perhaps God
had visited his people by sending the
Messiah. In all Judea, strictly that
portion of Palestine lying south of
Samaria. But here it seems almost to
be used in the wider sense for the whole
of Palestine. Compare ch. 23 : 5, and
see on ch, 1 : 5. At all events, the
rejiort went through the whole land
and the surrounding regions, through-
out all the regions round about,
so that it reached the ears of John in
his im]irisonment, ver. 18.

18-35. John the Baptist sends a
Message to Jesus ; his Reply, and
HIS Dtscouese to the People.
^Litt. 11 : 2-19. Luke is the fullest
regarding the two disciples of John
sent to Jesus, the miracles which Jesus
then performed (vers. 19, 20), and con-
cerning the effect of his discourse on
the Pharisees and publicans, vers. 29,
30. But Matthew is the fullest on the
character of John and the kingdom of
heaven suffering violence, Matt. 11 :
12, 13.

18. The disciples of John. These
disciples were probably in the vicinity
of Machaerus, a fortress in the southern
extremity of Perea, east of the Dead
Sea, and, next to Jerusalem, the
strongest fortress of the Jews. The
place where the castle of Machserus
stood was identified in 1806 with ruins
of the modern Mukaur, east of the
Dead Sea, lying on the lofty summit
of the long mountain ridge, Attarus,
at its northern termination, near the
shore of the Zerka Ma'in, and on its
south side. The mountain is extremely
cragged, precipitous, and here inacces-
sible on three sides. Large square
blocks of stone still show the remains
of the ancient walls. See Seetzen^s
Reisen, vol. ii., 330. " It is surrounded
by ravines, at some points not less than

170

LUKE VII.

A. D. 28.

19 tilings. And John calling unto him two of his disci- ^^J^- 3- 1-'^; 49. lO;
pies sent them to Jesus, saying, Art thou "^he that isM/i-is -'Dau"

20 should come ? or look we for another ? AVhen the

9. 24-26; Z.!C. a
9; John 6. 14.

one hundred and seventy-five feet
deep. . . . Into one of the deep ravines
beneath the fortress the headless body
of John (Mark 6 : 29) may have been
cast, which his disciples took up and
buried, and then went and told Jesus.
. . . The crag on which the old fortress
stood is said to be visible from Jeru-
salem."— Dr. Hackett'S Smith's Dic-
tionary, p. 1728.

Showed him all these things.
Concerning what Jesus taught and did,
especially this report of him (ver. 17)
and of his miracle at Nain. This verse
implies that the incidents here related
took place soon after the event just
mentioned. This was the second time
that John's disciples reported to him
the growing fame of Jesus, John 3 : 26.

19, 20. John calling unto him tAVO
of his disciples. John's disciples
still adhered to him, though he was in
prison and had fully accomplished his
mission, ch. 5 : 33. They were slow to
acknowledge Christ to be superior to
their master. A separate organization
was kept up long after his execution,
Acts 19 : 3. Indeed, a sect bearing the
name of John's Disciples " exists to the
present day in the East, which is opposed
alike to Judaism and to Christianity.

Sent them to Jesus. Some of the
oldest manuscripts read, to the Lord,
ver. 13. It was fitting that the disciples
should go and see for themselves.

He that should come. He that
comes. An appellation of the Messiah
which appears to have become quite
common (ch, 3 : 16 ; John 11 : 27), and
probablv had its origin in ancient
prophecy, Ps. 40 : 7 ; 118 : 26 ; Mai. 3 :
1; Matt. 21 : 9; Heb. 10 : 37. The
meaning of the question is, "Art thou
he that comes, the Messiah who has been
so long expected, or look we still for an-
other?" Possibly, as the later Jews
afterward adopted the view of two Mes-
siahs, a conquering Messiah and a suffer-
ing Messiah, so John, in this hour of his
irial, may have entertained a vague idea
that there might be another who should
more completely fulfil the predictions
of the prophets.

Various reasons have been given for

this inquiry of John. Some think that
he asked it for the sake of his disciples,
whose minds he wished to satisfy in re-
gard to the Messiahship of Jesus. But
to this it is objected that the answer
was sent to John himself. Others sup-
pose that doubt existed for some reason
or other in John's own mind. And
still others think that his inquiry de-
noted impatient zeal, and implied an
intimation to Jesus to assert his Mes-
siahship still more plainly, and that our
Saviour's reply was a rebuke similar to
that given to Mary, John 2 : 4.

But whatever view we adopt, we must
beware of supposing that John had no
higher ideas of the kingdom of God than
those which were common at that time
among the Jews. That he had concep-
tions of its spiritual nature is evident
from his preaching. See Matt. 3 : 7-12 ;
John 1 : 29-31, 34 ; 3 : 27-36. It seems
also evident that the reason of the in-
quiry must be found principally in John
himself; for the answer was sent to him,
and the import of it was comforting,
strengthening, and corrective. While
it administered a gentle rebuke, it was
adapted to confirm his faith. Having
been confined in prison several months,
cut ofi" suddenly from active labor, and
hearing many reports of Jesus, some
vague and some distorted by the preju-
dices of his disciples, it was not strange
that he should have been dejected, like
many eminent saints before him, brood-
ing over his own troubles and the slaw
progress of the kingdom of God. In
this his hour of darkness he felt that he
needed more light and more strength.
Not that he doubted his own office as
forerunner, nor that he had any good
reason to doubt the divine commission
of Jesus nor any of the declarations he
had made concerning him, but he felt
the inward need of a new confirmation^
of his own faith by a fresh declaration
from Jesus himself. And this was just
what he received. This view also makes
the analogy between John and his pro-
totype, Elijah, complete. The one Avas
cast into prison by Herod, the other
driven into the wilderness by Ahab, and
both during their trial were dejected

A. D. 28.

LUKE VII.

171

men were come unto him, they said, John Baptist hatli
sent us unto thee, siiyin<j;. Art thou he that should

21 come, or h)ok we ior another? And in the same hour
he cured many of their inhrmitiee and j)higues, and of
evil spirits ; and unto many that were blind he gave

22 sight. 'Then Jesus answering said unto them. Go
your way, and tell John what things ye have seen and
heard ; '^liow that the blind see, 'the lame walk, "»the
lepei*3 are cleansed, "the deaf hear, "the dead are

23 raised, ^to the poor the gospel is preached. ^And
blessed is he, whosoever shall not be offended in me.

«Mt. 11.4.

kls. 29. 18; 85. 4-

0; 42. 7; Mt. 9.

30; John 2. 2:{;

3. 2; 5. 36; lU.

25, 38- 14. 11.
»Mt. 15. «), 31.
" Mt. 8. 1-4.
"Mk. 7. 37.
0 Mt. 9. 24, 25.
Pch. 4. 18; Ps. 22.

26;()8. 10; Is. 61.

1 ; Jam. 2. 5.
iMt. 11.6.

and desponding, 1 Kings 19 : 1-4, 14.
Doubtless also the diseii)les of John
needed similar and possibly greater en-
couragement and a severer rel)uke than
did their master. Very j^robably John
had their good also in view. Tliat the
answer of Jesus resulted in their good
also a{>pears from the fact that when
John was beheaded, tliey " took up the
body and buried it, and came and told
Jesiis," Matt. 14 : 12.

20. This verse, not found in Matthew,
simply states that the men came, and
they put the question as instructed.

21. This verse is not found in Mat-
thew's account. Jesus first replies in
deeds. In that same hour. At that
very time when John's disciples came to
him. Infirmities, or diseases, and
plagues, and of evil spirits. Luke,
the i)hysician, accurately distinguishes
between diseases and evil spirits. Unto
many blind he gave sight. The
original is expressive. He freely and
graciously bestowed sight on the blind.

22. After manifesting his divine power
as the Messiah, Jesus still makes no
direct reply, but commands the disciples
of John to go and tell John, make
knoivn to him, his miracles and the
preaching which were the evidences of
his Messiahship and an exact fulfilment
of prophecy, Isa. 29 : 18 ; 35 : 5, 6 ; 61 :
1-3. What an example of modesty and
humility does Jesus present in his reply !
He says not, Report the miracles that I
am working, but what things ye
have seen and heard. Seen refers
specially to the miracles which were
wrought in the presence of John's dis-
ciples, ver. 21. Heard may refer to
nccounts of other miracles from eye-
^vitnesses ; but its special reference is to
the preaching of the good tidings to the
poor.

Jesus specifies the more signal things
they heard and saw which were the
signs of his ministry. The dead are
raised. They may have witnessed the
raising of the dead, or they may have
received accounts from reliable wit-
nesses of the raising of the daughter of
J aims (ch. 8 : 41-56), and of the widow's
son at Nain, vers. 11-15. The miracles
were significant, and symbolical of the
healing of the soul. They were attended
with spiritual blessings, and indeed
were the external signs of inward cures
to those who exercised faith in Jesus as
the Redeemer. The i>oor. The low-
ly, the humble, including the idea of
being afflicted and distressed. Refer-
ence is evidently made to Isa. 61 : 1,
and to that class of persons who com-
bined external poverty with humility
and a sense of spiritual want. See ch.
4 : 18. The gospel. The good tidings
of eternal salvation. Pharisees and
philosophers and false religionists had
overlooked the poor and the lowly.
Stier observes that with the dead are
raised is united the poor are evangelized,
or have the gospel preached to them, as
being a thing hitherto unheard of and
strange.

23. Blessed. Happy in his condi-
tion, his relations and destinv. See ch.
6 : 20. Shall not he offended in
me. Rather, at me, as an occasion of
offence, of dissatisfaction and dislike.
The meaning is, Happy is he to whom
I shall not prove a stumbling-block,
who shall not take offence at my cha-
racter, conduct, or words, so as to desert
and reject me. Mark how carefully put
are the words. They are not personal
to John himself, nor do they imply that
he had really taken offence at Jesus. So
far as he remained steadfast, they were
full of comfort; but so far as he de-

172

LUKE VII.

A. D. 28

24 'And when the messengers of John were departed, ""^i*- ii-7.
he began to speak unto the people concerning John,

What went ye out into the wilderness for to see ? A

25 reed shaken with the wind? But what went ye out
for to see? A man clothed in soft raiment? Be-
hold, they which are gorgeously apparelled, and live

26 delicately, are in king's courts. But what went ye

sponded or wavered in his faith, they
were full of warning of what might re-
sult from such a condition of mind and
course of conduct.

This incident gives Jesus an occasion
for uttering the following discourse to
the multitude.

24-30. John's Character, Office,
AND Dignity. The effect of the dis-
course on Christ's hearers. Matt. 11 :
8-15.

24. When the messengers of
John were departed, so as not to
appear to flatter him through them,
Jesus began to speak of him in the
highest terms of commendation. This
shows that John had not gone far in
wavering ; and we may justly infer that
the answer of Jesus dispelled all dark-
ness and despondency that may have
possessed his mind. Bengel remarks,
" The world praises to the face, censures
behind the back ; divine truth the oppo-
site." Jesus doubtless intended to pre-
vent the people putting a wrong con-
struction on John's inquiry, and from
supposing that he in any sense retracted
his testimony in regard to Jesus. He
also had an opportunity of affirming the
character and high position of John,
and showing the wicked treatment that
both his forerunner and himself had re-
ceived ; of pronouncing woes upon un-
believers, and extending gracious invi-
tations to those who were in a condition
to receive him, Matt. 11 : 20-30. In-
stead of beginning with positive asser-
tions, he wisely commences with certain
interrogations which lead to the most
positive affirmations. Referring to the
time when they went forth into the wil-
derness to the preaching and baptism
of John, he asks, But what went ye
out into the wilderness for to see ?
The word translated see is very expres-
sive, meaning to behold, to gaze at, as a
public show or spectacle. A reed
shaken with the Avind? Surely not
a reed shaken by the wind ? Some sup-
pose that Jesus refers to reeds as a com-

mon product of the wilderness of Judea,
and which grew in abundance on tlie
banks of the Jordan : surely it was not
to see the rustling reeds of the desert?
Others regard the language as descrip-
tive of John : surely he did not go out
to see a man fickle, wavering, and un-
stable ? The latter suits the context the
best ; for Jesus began to speak concern-
ing John, and he proceeds to the most
positive assertions. It also accords with
the figurative style of the East. The
meaning is, Ye did not go out to see a
man who was wavering and easily in-
fluenced, like the reeds of the Avilderness
shaken by the wind; for you found
John to be a firm and decided character.
Think not, therefore, that he is in any
way different now, or that he has
changed his views in regard to the great
truths and doctrines he then expressed. ,
25. But if ye did not go out to see ■
such a character, what, then, went ye "^
outfortosee? A man? Notice the
fine climax in these questions. A reed,
a man, a prophet. Soft raiment?
Luxurious clothing, a mark of eifemi-
nacy and the very opposite to John's
dress, Matt. 3 : 4. It is evident that this
was not their object ; for they would not
have gone into the wilderness to find
one in costly and luxurious clothing,
and who lived delicately, but ratlier
to king's palaces. The meaning is. Ye
did not go out to see a man in gorgeous
or splendid dress and of effeminate
haoits and character, like those who
dwell in the palaces of kings, and es-
pecially at the court of Herod ; for you
found John bold, stern, and inflexible,
austere and self-denying, and not one
disposed to flatter from motives of expe-
diency, selfishness, or cowardice. Think
not, then, that he has been influenced
by any such motives in sending his re-
cent inquiry to me, or that the inquiry
itself indicates any such trait in his cha-
racter. Jesus appeals to John's well-
known character, and to the esteem in
which he was held by the multitude

A. D. 28.

LUKE VII.

178

out for to see? A prophet? Yea, I say unto you, and

27 much more than a prophet. This is he, of whom it is
written, Behohi, I send my messenger before thy

28 face, which shall prepare thy way before thee. For
I say unto you, Among those that are born of women,
there is not a greater prophet than John the Baptist :
But he that is least in the kingdom of God is greater
than he.

29 And all the people that heard him, and the publi-

when he was in the height of his minis-
terial success. These were a sufficient
answer to the supposition that he was
either fickle, selfish, orcowanlly.

26. But if ve went not out to see a
luxurious and effeminate person, what,
then, went ye out to see ? Anticipating
their replvj he asks, a prophet? for
all held John as a proi)het, ch. 20 : 6.
This he affirms. Yea, and adds, much
more than a prophet. A prophet
was not only one who foretold future
events, but also one who was divinely
commissioned as a religious teacher, or
who instructed men as to the will of
God. John was more than an ordinary
prophet. The reason for this assertion
IS given in the following verse.

27. For introduces the proof that
John was more than a prophet by
quoting Mai. 3:1. The quotation is
according to the sense of the prophecy,
not in its exact language. John was
the messenger of God who was to pre-
pare the way before the Lord, even the
messenger, or angel, of the covenant.
He was, in other words, the forerunner
of the Messiah, and thus superior to all
of his predecessors. He was himself
the subject of prophecy (one of the two
messengers, or angels, spoken of by
Malachi), the nearest of all the prophets
to the Messiah, and indeed the preparer
of his way. The prophets had si)oken
of Christ'from afar; they had pointed
men toicard Christ ; but John announced
his immediate coming (ch. 1 : 76; Matt.
3 : 2, 3, 11), and introduced Christ,
John 1 : 35, 36. Christ was the Bride-
groom, John the friend of the Bride-
groom, his groomsman, John 3 : 39.
Thus, he enjoyed a distinction never
before conferred on. any prophet (this
verse) or even on any man (next verse).
Prepare thy way. Fully make
ready for thy advent. Before thy
face. Immediately before thee.

28. Born of women. From the
human race, among mankind. Greater
than John. None enjoyed the dis-
tinction that he enjoy«Jd, his relative
position to the Messiah as explained in
the preceding verse. It does not neces-
sarily mean that he excelled all others
in piety and purity of character. He
that is least, etc. Literally, he that
13 less — that is, than all the rest in the
kingdom of God. This in English is
equivalent to he that is least. Greater
than he. Than John the Baptist.
They who are in tlie kingdom of God
constitute the bride of Christ. In-
asmuch as the bride enjoys a greater
distinction than the friend of th^ bride-
groom, so the weakest and the least dis-
tinguished in Christ's kingdom enjoys
a distinction above John, the harbinger
and groomsman of Christ. Some sup-
pose the passage to mean. He that is
less than John, his inferior in all other
respects, yet, by virtue of his being in
the kingdom of heaven, is greater, more
important and distinguished, than he.
The former interpretation is to be pre-
ferred as the most natural.

29. This verse and the next are not
in Matthew's account. Luke here
throws in a brief allusion to the effect
of these teachings on his hearers. Some
eminent authorities, however, suppose
that these two verses are the words of
Jesus and the continuation of his dis-
course. This seems to me somewhat
arbitrary and unnatural. Alford's re-
mark is very pertinent: "They are
evidently a parenthetical insertion of
the evangelist, expressive, not of what
had taken place during John's baptism, /
but of the 2^resent effect of our Lord's
discourse on the then assembled mul-
titude. Their whole diction and form
is historical, not belonging to discourse."
But whether we regard them as Luke's
or our Lord's words, they show that the

174

LUKE VII.

A. D. 28.

cans, "justified God, *beinj; baptized with the bap-

30 tism of John. "But the Pharisees and lawyers re-
jected ""the counsel of God against themselves, being
not baptized of him.

31 And the Lord said, ^ Whereunto then shall I liken
the men of this generation? and to what are they

32 like? They are like unto children sitting in the

» vor. 35 ; Ps. 51. 4 ;

Ilo. 3. 4-fi.
tch. 3. 12; Mt. 3.

."1,6.
»Mt. 11. 16-19.
" Ac. 20. 27.
'Mt. 11. 16.

success of John's ministry was prin-
cipally among the more despised classes
of the people, while the religious teachers
rejected him. See on ver. 31.

All the people that heard him.
Rather, hearing it, the most natural
reference being neither to John nor to
Jesus, but to what Jesus had just said.
The publicans, tax-gatherers. See
on ch. 3 : 12. Justified God, pro-
nounced this testimony of Jesus con-
cerning John to be true, and hence that
God was just and good in sending such
a teacher as John. They thus ap-
proved of Avhat Jesus had said, and
of the preaching and baptism of John.
Being baptized. They had formerly
acknowledged themselves sinners, pro-
fessed repentance, and had been bap-
tized. They now act consistently.
" John struck the first chords, but
the sounds would soon have died out
in silence if a mightier hand had not
swept the yet vibrating strings." —
Ellicott.

30. Pharisees. See on Luke 5 : 17.
Jjavvyers, leai-ned and skilled in the
Mosaic law; hence interpreters and
teachers of the law. A person who is
styled a laxoyer in Matt. 22 : 35 is called
a scribe in Mark 12 : 28. The two
terms have generally been considered
as nearly equivalent, the lawyer being
regarded as a teaching scribe. Lawyers
are frequently connected with the
Pharisees (ch. 14 : 3), and probably
were very generally of that sect. Re-
jected the counsel of God, as ex-
hibited by the testimony of Jesus and
as shown by the mission of John.
Against themselves, to their own
hurt. It is, however, better to trans-
late toward themselves. They rejected
God's plan, purpose, and mission of
mercy toward themselves, as presented
in the ministry both of John and Jesus.
See the tender words of Jesus in ch. 13 :
34. Being not baptized of him,
John. Thus they rejected John when

he was exercising his ministry, and
now they still reject him as well as the
testimony of Jesus concerning him. It
is worthy of notice in both this verse
and the preceding that being or not
being baptized is connected with ap-
proval or disapproval of the counsel of
God.

31-35. How THE Ministry of John
AND OF Jesus had been Respective-
ly EECEIVED, or the childish treatment
they had received of that generation,
Matt. 11 : 16-19.

31. And the Lord said. This
should be omitted, according to the old-
est manuscripts and the highest critical
authorities. The omission of these
words forms the strongest argument for
supposing the preceding two verses to
be a continuation of our Lord's dis-
course. But those two verses in the
original are historical in style, as re-
marked above. The change to the style
of discourse in this verse was sufficient
without formally introducing the words,
*' And the Lord said." Again, as Jesus
now speaks of the conduct of that gen-
eration toward John and toward him-
self, it is more natural to regard the
preceding verse as showing not only
the rejection of John, but also of our
Lord's testimony concerning him ; and
hence that the words are Luke's. But
whereunto, etc. Implying that they
had not ears to attend to and understand
what he had just taught in regard to
John and himself. This generation.
The people of this time, especially the
leaders, the scribes and Pharisees. Luke
adds, To what are they like? as if
it were difficult to find an object with
which to compare them.

32. They are like unto children,
who, sitting in the markets, imitate in
their plays the scenes of actual life,
now of marriage and now of funerals,
yet are unable in any way to please
one another. The ancient markets
were places of public resort where peo-

A. D. 28.

LUKE VII.

175

market-place, and callinp: one to another, and saving,
We have j)ijHHl unto you, and ye have not dancea ;
we have mourned to you, and ye liave not wept.

33 For "John the Baptist came neither eating bread nor '^^^- i- 15; Mt. 3

34 drinking wine: and ye say. He liatli a devil. The •*— ^^k. i.o.
Son of man is come eating and drinking ; and ye say,

Behold a gluttonous man, and a winebibber, a friend
3/> of publicans and sinners! ^But wisdom is justified » ilos. 14. 9; Mt,
of all her children. JJ; .^1,^ - •^"*'° ^^

pie congregated for business or for con-
versation, and the children for amuse-
ment. " In the market-places of the
East you may often see a boy playing
on a reed pipe, and other children dan-
cing to it. We olten saw also a funeral
train, where some were wailing and
others responding in regular measure."
— M. W. Jacobus.

When they had piped, played on
the flute a lively and joyful tune, the
others had not danced to the music. It
was customary among the Jews, Greeks,
and Romans to play the flute at marriage
dances. And then, changing their play,
they had mourned, sung dirges as at a
funeral, yet even then the others, being
determined to be satisfied and pleased
with nothing, had not wept, the word
implying not only shedding of tears, but
also every external expression of grief.
These two sets of children represented
the childish, freakish, and ill-humored
conduct of the scribes and Pharisees
toward John and Jesus. Neither of
them really represent Christ and his
forerunner, for, as Dr. Schatf remarks,
they " could with no degree of pro-
priety and good taste be represented as
playmates and comrades of their way-
ward contemporaries."

33. Jesus now applies the illustration
just given. The Baptist. The bap-
tizer. Tliis title was evidently familiar
to the Jews. Matthew speaks of John
the Baptist, without any explanation,
as a person well known. So also did
Herod, Mark 6 : 14. Josephus also
says [Antiq. xviii. 5, 2) that he was
" called," or rather " surnamed, the Bap-
tist." Neither eating bread nor
drinking wine. John was abstemious
and austere in his habits, not living on
ordinary food, but on locusts and wild
honey (eh. 3:4); yet the people, espe-
cially the scribes and lawyers, ascribed
it to demoniacal instead of divine influ-

ence, saying, He hath a devil. See

on ch. 4': 33.

34. The Son of man, the Messiah.
See on ch. 5 : 24. The title is here very
fitting, as the human side of Christ is
here brought noticeably to view. Eat-
ing and drinking. Jesus lived as men
ordinarily lived, and gave attention to
the social enjoyments of life. Thus he
attended the marriage at Cana in Gal-
ilee (John 2 : 1-11) and the feast at the
house of Matthew, ch. 5 : 29. Yet
they also found fault with him. They
call him a glutton, a wine-drinker, a
friend of publicans and sinners. The
last clause suggests, however, their
chief objection. He associated with
the common people, ate with publicans
and sinners, and proclaimed that he
came not to call righteous men, but
sinners, ch. 5 : 32. He was a Friend,
not of their sins, but of their souls.
How evident it was from the illustra-
tion here given and the opposite modes
of life of John the Baptist and Jesus
that the trouble was in the hearts of
these ttiultfinders, who were determined
to be satisfied with nothing!

35. But wisdom is, rather xvas,
justified of, rather by, all her
children. The meaning is. But
though both Christ and his forerininer
were condemned by this childish gen-
eration, yet the divine wisdom (compare
1 Cor. 2:7) displayed in both of these
characters, so dissimilar, was justified,
acquitted, and approved on the part of
her children, those who received her
truth and observed her commands. By
this language Jesus condemns the Jew-
ish leaders and approves of those who
had accepted his doctrine. The former
were childish, like petulant, ])eevish chil-
dren; the latter were childlike, teach-
able, confiding, and faithful. The con-
duct of the former was condemned by
that of the latter. The way is tiuis

176

LUKE VII.

A. D. 28.

A penitent woman anoints the feet of Jesus.

86 *And one of the Pharisees desired him that he
would eat with him. *And he went into the Phari-
see's house, and sat down to meat.

37 And, behold, ^'a woman in the city, which was a '•John 11.2
sinner, when she knew that Jesus sat at meat in the

»Mt.2f5.6; Mk.l4.

3; John 11. 2.
»ch. 11.37; 14. 1.

f)repared for the fearful woes that fol-
ow in Matt. 11 : 10-24; his prayer of
thanksgiving and his tender invitation
to all who were groaning under spirit-
ual bondage to come to him for rest,
Matt. 11 : 25-30.

36-50. Jesus Dines with Simon
THE Pharisee, and is Anointed by
A Penitent Woman. Luke alone
relates this incident. It probably oc-
curred very soon after the events just
narrated ; possibly in the vicinity of
Nain. It is altogether different from
the anointing related in Matt. 26 : 6-13 ;
Mark 14 : 3-9 and John 12 : 2-8. This
took place much earlier, in Galilee ;
that in Bethany, just before the cruci-
fixion. This was in the house of Simon
the Pharisee ; that at the house of Simon
the leper. Here a penitent woman, a
sinner; there a female disciple. Here
the anointing was the thankfulness of
penitence and love ; there for his burial.
Here the woman is censured by the
host ; there by a disciple. Here a sinner
is forgiven; there a female disciple is
raised to the honor of an everlasting re-
membrance. A close examination will
reveal other differences. That both oc-
curred at the house of a Simon is not
strange in a country where the name
was very common. There are eight
other Simons mentioned in the New
Testament, two of them among the
apostles, cli. 6 : 14-16. As the other
evangelists omit this, so Luke omits the
other. Why Luke does not relate the
latter we can only conjecture. But of
this we can rest assured — that it Avas not
the design of the Spirit that any one
evangelist should relate two anointings
in some respects similar.

36. One. His name, as we incident-
ally learn from ver. 40, was Simon. It
was not important to know the name of
either this Pharisee or the penitent
woman, since the incident here related
is introduced to teach and illustrate
certain great truths. Desired him,
etc. Yet he was careful not to com-

promise himself by showing courtesies
to Jesus, lest he should appear as a
secret follower, vers. 44-46. Various
motives probably induced Simon to
invite Jesus, such as curiosity, pride, —
since Jesus was very popular, — and some
awakened interest in what Jesus had
said or done. Sat down to meat.
Reclined at table, according to the
Oriental custom at meals. The guests
reclined upon their left side, with their
head supported by the left arm and their
faces toward the table.

37. A woman in the city which
was a sinner. According to the best
manuscripts and the highest critical
authorities, A woman who was a sinner
in the city — that is, publicly, well known
as such, one who was leading an un-
chaste life in the city. The whole nar-
rative implies that she had been em-
phatically a sinner. The city most
naturally refers either to Capernaum,
his principal place of residence, or to
Nain. It was more j)robably the latter,
which is the last city mentioned in the
narrative, ver. 11. The name of this
woman is withheld, doubtless through
delicacy and tenderness toward her.
There is no sufficient reason for suppos-
ing her to have been Mary Magdalene.
Luke introduces the latter in ch. 8 : 2 as
one who had never been before men-
tioned by him. Because Mary Magda-
lene had been possessed with seven
demons does not imply anything against
her moral character or life. Injustice
has too long been done her by using her
name in relation to persons and societies
connected with raising the fallen from a
life of infamy. When she kncAV, etc.
She sought him out. Her heart was
already touched. She seems to have
• seen and heard Jesus. Possibly she had
heard that invitation, " Come unto me,"
etc., Matt. 11 : 28-30. What part of the
Pharisee's house it was, where they were
dining, M'e are not told. It may have
been in the open court around which
the house was built. " In the East tlie

A. D. 28.

LUKE vir.

177

Pharisee's house, ^brought an alaba«^tor box of oint- *Mt. 26.
38 ment ; and stood at his feet behind Aim ""weeping, *2Cor. 7.

10.

and began *to wa^h his foet with tears, and did wipe 'G^- '»• 4; i Sam.
th€7ji with the hairs of her head, and kissed his feet, ' *^'
and anointed them with the ointment.

Now when the Pharisee whieh had bidden him saw
it, he spake within himself, saying, 'This man, if he '^h. i5. 2.

meals are most commonly taken in an
open court, or a room euclosed on three
sides, admitting free access. We took a
meal at the house of the consul at Tyre.
It was an open area, and several nativi^
dropped in without the least ceremony
or restraint to see us." — M. AV. Jaco-
bus. " An Oriental's house is by no
means his castle. The universal preva-
lence of the law of hospitality — the very
first of Eastern virtues — almost forces
him to live with open doors, and any
one at any time may have access to his
rooms. When we were at a sheykh's
house, the population took a ereat in-
terest in inspecting us." — Dr. Fakrar,
Life of Christ, vol. i., p. 298. This was
the best opportunity for this woman to
express her gratitude. It appears to
have been the custom then as now in
some parts of the Elast to allow un-
invited persons, and even such as the
guests would not eat with, to enter the
house, and even participate in the con-
versation going on at the table.

Alabaster box. One word in the
original, meaning alabaster, and well
expressed here by alabaster vase or box. ;
Alabaster was a variety of gypsum,
white and semi-transparent, very costly,
and used for making vases and vials for
ointments. It was considered by the
ancients the best for preserving them.
Layard found vases of white alabaster
among the ruins of Xineveh, which
were used for holding ointments or
cosmetics. The general shape of these '
boxes or vases was large at the bottom, 1
with a long, narrow neck. It was com- i
mon to break this neck in order to open |
the flask. Ointment, an aromatic oil
or perfumed unguent, probably obtained
from cenain trees, |

38. Stood at his feet behind
him. In his reclining position upon
his left side his feet would be upon
the couch away from the table behind
him. See on ver. 36. It was customary i
to embrace the feet of rabbis or teach- '

ers. In unostentatious modesty and in
deep humility, in abasement and shame
on account of her sins, she approached
behind him, weeping tears of peni-
tence, the silent language of the heart,
which could not l>e expresseil in words.
1 Began to wash his feet. The word
; translated wash means to icet, moisten,
j shoicer. Her tears fell like rain upon
his feet as she was about to anoint them.
It was quite customary to put the san-
: dais aside before eating, lest the couch
' on whirh they lay be soiled. Did
I wipe them with the hairs of her
; head, with the long tresses of hair
I which were flowing loose about her
shoulders. " Dishevelled as in grief;
most exquisite reverence I" — Bexgel.
Kissed his feet, tenderly kissed his
feet. The expression indicates fondness,
atfection. It was an act of penitent
love. It was not unusual for persons to
kiss the feet of a rabbi. And anointed
them with the ointment, which be-
fore she had used entirely upon herself
for adornment in her unhallowed life
of sin. Xotice that this woman in her
gratitude and love only so far overcomes
her feelings of shame and abasement as
to anoint our Saviour's feet, but Mary,
the sister of Lazarus, in the boldness of
her faith and hope, anoints his head,
Mark 14 : .3. Observe also that this
woman caoe to anoint his feet. Her
shower of tears and the wiping of his
feet with her hair was nor an anticipated
offering, but the sudden outgushing of
her heart, overflowing with penitence
and love.

39. When the Pharisee . . .
saw. Jesus accepts the offering in si-
lence, but the self-righteous spirit of the
Pharisee is sh^ckfd. Doubtless he was
displeased^ seeing such a woman enter,
and at beholding her ] ' 'i an

act to one of his guest-. ,' to

the^traditians, her very t . . aid
render Jesgs.iinclean. Spake within
himseTTT He assunes that Je^us is

178

LUKE VII.

A. D. 28.

• ch. 18. 11
6.

were a prophet, would have known who and what
manner of woman thi is that toucheth him : *for she
is a sinner.

40 And Jesus answering said unto him, Simon, I have
somewhat to say unto thee. And he saith. Master,

41 say on. There was a certain creditor which had two
^ debtors : the one owed five hundred * pence, and the

42 other fifty. And when they had nothing to pay, J he
frankly forgave them both. Tell me, therefore,

43 which of them will love him most ? Simon answered

Is. 65.

•■ch. 13.4.

« Mt. 18. 28.

JPs. 32. 1-5; 10.3.

3 ; Is. 43. 25 ; Mic.

7. 18 ; Ac. 1.3. 38,

39; Ro. 3. 24:

Eph. 2. 8, 9.

ignorant of the character of the woman,
and therefore permits the act. He does
not for a moment suspect that Jesus
would receive such attention from a
sinner. This man, if he Avere a
prophet, etc. The people regarded
Jesus as a prophet, ver. 16. The Jews
held that discerning of spirits was a
sign of a true prophet, and especially
of the Messiah, Isa. 11 : 3, 4; 1 Kings
14:6; 2 Kings 1 : 3 ; 5 : 26. According
to the rabbins, one Bar Coziba, who
professed to be the Messiah, was put to
death because he could not at once tell
who was a wicked person and who was
not, according to Isa. 11 : 3. Simon, as
a Pharisee, doubted concerning Jesus.
The apparent ignorance of Jesus, in-
creased his doubts.

40. Jesus answering. To the
thoughts and reasonings of Simon's
heart. Jesus shows that he is more
than a prophet, that he knew both Si-
mon's heart and this woman's heart,
and that her sins were forgiven. The
answer of Jesus rather indicates that
the doubts of Simon arose, not from ma-
lignant opposition, but from erroneous
views of ceremonial uncleanness. Si-
mon, I have somewhat, etc. A
courteous and modest way of approach-
ing his host, and at the same time a call
for his special attention. As if he had
said, With thy permission I have some-
thing to say to thee ; shall I say it ?
Master. Eather, Teacher. The mod-
esty and courtesy of Jesus calls forth a
courteous reply.

41. Jesus presents to Simon a compar-
ison or parable showing that a benefac-
tor is loved in proportion to the benefits
received. A certain creditor, a lender
of money. Two debtors are the em-
phatic words in this sentence, and are
the prominent persons in the parable.
Fivs hundred pence. Rather, de-

naries, Roman silver coins worth fifteen
cents each, in all amounting to seventy-
five dollars. Fifty pence, denaries,
equal to seven dollars and fifty cents. ,
Money, however, was much more val-
uable then than now.

42. And Avhen they had nothing
to pay. Better, And they having
nothing to pay. They were both bank-
rupt. If a person has nothing, he is
equally a bankrupt whether his debt is
large or small. Thus all are before
God spiritual debtors and spiritually
penniless. How the creditor found
this out is not told, nor is it neces-
sary to the parable. He frankly
forgave them both. The mean-
ing is he forgave them both as an
act of kindness and grace. It was an
act which would naturally call forth
the love and gratitude of these creditors.
Jesus then asks. Tell me, therefore,
Avhich of them ^vill love him
most? Jesus would also have the
decision from the Pharisee himself,
who would thus pronounce on his own
case. This was one of Christ's ways of
bringing truth home to the heart.
Compare the good Samaritan, ch. 10 :
36, 37, and the vineyard let out to
wicked husbandmen, Matt. 21 : 40, 41.
It is natural to apply this parable to
both the woman and the Pharisee, and
hence some suppose that the latter had
received from Jesus some kindness.
Indeed, the presence of Jesus at his
table was a kindness and a blessed privi-
lege to the Pharisee. But to apply the
parable strictly to the Pharisee would
necessitate the supposition that the
Pharisee had been forgiven, and that
his love corresponded, ver. 47. But
the circumstances which gave rise to
this parable really demand only the
application of the parable to the
woman. Jesus is vindicating himself

A. D. 28.

LUKE VII.

179

and said, I suppose that he to whom he forgave most.
And ho said unto him, Thou hast ri*j:htly judged.
44 And he turned to tlie woman, and said unto Simon,
Seest thou this woman ? I entered into tliine house :
thou gaveiiit me no ''water for my feet : but she hath ^^^'j'^A' }^' "

° ^ ' Judg. 19. 21.

and explaining the case of tl\e woman.
He does it the more pointedly by eon-
trasting her conduct with tliat of the
Pharisee. She showed great love, the
Pharisee showed a want of love. And
thus Jesus gives him a gentle hint that
he is without forgiveness.

43. I suppose. Simon answers
reverently and with frank discretion.
There is evidently a softening of the
haughty sy)irit manifested in his heart
a little before, ver. 89. We are not to
take it for granted that he understood
why Jesus thus asked him. He doubt-
less expected some moral or religious
application, but probably did not sus-
pect that the question had reference to
himself, perhaps as little as David had
when he pronounced judgment on Na-
than's parable, 2 Sam. 12 : 5-7. He
was probably astonished and confound-
ed, not only with the knowledge that
Jesus showed concerning himself and
|the woman, but also with the clear and
forcible presentation of forgiveness and
love. Christ's knowledge of Simon's
inmost thoughts was an evidence to
him that Jesus knew the state of this
woman's heart. Thou hast rightly
judged. Jesus speaks as the great
Teacher. Simou nnist have felt that
there was power and authority in his
words, and he was not only pleased but
chiefly impressed with Christ's confir-
mation of his answer.

Owen remarks in this place: "We
may here jvistly interpose a caution
against the erroneous mference that a
vile and notorious sinner, when brought
into a state of penitence and belief in
Christ, will of necessity surpass in self-
sacrificing love one whose external
conduct ha.s been so correct that little
or no outward change is seen in him
when converted to God. This is not
the point of the parable. It is simply
that the child of grace who has a vivid
sense of sin . . . will have a deeper
and more abiding sense of his obliga-
tions than one whose spiritual vision is
BO dim that he has a very slight sense
of sin and ill-desert. This clear per-

ception of sin, and the dreadful sense
of doom which it deserves, are often
found in persons who, like Bunyan and
Newton, have been vile and open
offenders ; but it is often seen, and per-
haps with equal if not greater frequency,
in j)ersons whose external deportment
has been, like that of Brainerd, Martyn,
and others, correct from their youth
upward. It is the lively sense of sin
and its consequences which calls forth
gratitude in view of God's pardoning
love." Yet it should be remembered
that there are no little sinners in the
sight of God. Every sinner who comes
to Christ has had much forgiven, yet
not every one has gone to the same ex-
tent of rebellion against God.

44-46. And he turned to the
woman, requiring but a slight change
of posture. All this time he had al-
lowed the woman to do her work with-
out specially observing her. Simon,
however, had not been without special
though contemptuous glances at her.
Seest thou this woman? Imply-
ing that he had seen her, and calling
attention to her as the one to whom he
would specially apply the parable. I
entered into thy house, as thy
guest, on thy express invitation. Thy
is emphatic, bringing forcibly to Simon's
mind the contrast between his conduct
toward Jesus and that of the woman.
He gave no 7vater for his feet; she, pre-
cious tears. He wiped his feet with no
clean linen; she, with the hair, the
glory of her head. He gave him not
even a kiss ; she ceased not to kiss even
his feet. He did not anoint his head
with oil ; she anointed \i\sfeet with the
more costly and precious ointment.

The Pharisee omitted the customary
tokens of hospitality. He may have
thought it a sufficient condescension and
kindness to have invited Jesus to his
table. Yet he exhibited at least a want
of attention in that he made no eflFort to
show courtesy to Jesus, Indeed, he
seems to have done as little as possible
without appearing specially censurable.

Water for my feet. A common

150

LUKE vir.

A. D. 28.

washed my feet with tears, and wiped them with the

45 hairs of her head. Tliou gavest me no ' kiss : but this '^^g |^' *'
woman since the time I came in hath not ceased to mps*. 23.5

46 kiss my feet. ™My head with oil thou didst not
anoint : but this woman hath anointed my feet with

47 ointment. "Wherefore I say unto thee, Her sins,
*» which are many, are forgiven ; for Pshe loved much :
but to whom little is forgiven, the same loveth lit-

2 Sam.
i Ro. 3.

■ 1 Tim

14.

ols. 1.

18;

Ro.5.

; 1 Cor.

6.9-1:

p2 Cor.

14,

15;

IJoh

1 4

19.

civility in the East, where the feet, with-
out stockings and with sandals, become

SANDALS.

soiled and dusty, Gen. 18 : 4 ; Judg. 19 :
21. Some would apologize for Simon
because Jesus had not come from a
journey. But this was a very custom-
ary civility to strangers before all
meals. The words of Jesus imply that
there had been some neglect, or at least
no pains in bestowing attention upon
him. Washed my feet. Better, wet
my feet, the same as in ver. 38. No
kiss, a common salutation of friend-
ship, Ex. 4 : 27 ; 18 : 7 ; Acts 20 : 37.
It is still common in the East. The
words of Jesus imply that the custom
was common then. Since the time I
came in. It seems that she followed
Jesus very soon after his entering the
house. She had come to express her
gratitude and love, and had eagerly
embraced the first opportunity. My
head ... didst not anoint. It
was common to anoint the head with oil
at feasts, Ps. 23 : 5 ; 141 : 5. Olive oil
was generally used. The words of Jesus
show that it was then a common civility
to guests and strangers. This woman in
her humility, not presuming to anoint
his head, anointed his feet.

47. Wherefore I say unto you.
Her love was an evidence of forgiveness.
Jesus speaks with authority and as one
that knows. That he knew Simon's

thoughts as well as he did this woman's,
who was an entire stranger to him per-
sonally, was an evidence to Simon that
he noAv knew her sins forgiven. Her
sins, which are many. Jesus in-
timates that she had indeed been a great
sinner. Are forgiven. When Jesus
forgives a penitent, he forgives not
merely a part, but all his sins. For
she loved much. Jesus introduces
this verse with wherefore, giving a
conclusion drawn from the principle
laid down in his parable, as applied to
the woman. So also here he gives a
reason introduced by for. He does
not, however, give her love as a ground
of merit, the ground of her forgiveness,
but as the evidence of it. Her acts
showed her love and also her faith in
Jesus, ver. 50. Her love was an index
of her heart, broken and contrite, blessed
of God and forgiven. The parable and
context point to this view. Jesus had
brought Simon to the decision that who-
ever was forgiven much loved much
(vers. 42, 43), and hence that forgive-
ness is followed by love as an efiect or
result. This woman exhibited great
love, and hence her sins are already for-
given. And this accords with what fol-
lows, but to whom little is forgiven,
the same loveth little, love arising
from forgiveness. If love was the cause
of forgiveness, then the language would
more naturally be, " he that loveth little,
the same is forgiven little." And this
teaching of Jesus is in harmony with
God's word and Christian experience.
" We love him because he first loved us,"
1 John 4 : 19.

This last clause, to whom little is
forgiven, is generally applied to Simon.
In his own estimation he had but few
sins, and they were forgiven ; he felt
himself but little indebted to Jesus for
any kindness or favor bestowed; hence
he had but little gratitude or love to
manifest toward him. Indeed, the Ian-

A. D. 28.

LUKE vir.

181

48 tic. And lie said unto her, '>Thy sins arc forgiven. '*^l^- 9- 2; Mk. 2.

49 And they that sat at meat with him began to say
within themselves, 'Who is this that forgiveth sins

50 also? And he said to the woman, 'Thy faith hath
saved thee ; *go in peace.

' Mt. 9. 3 ; Mt. 2. 7.
•cli.8. 48; 18. 42;

Mt. 9. 22; Mk.

10. .V2 ; Eph. 2. 8.
» Ro. 5. 1.

puajcre is such that Simon might infer
that his sins had not been forgiven, since
he had neglected to show toward Jesus
the common courtesies of life. He must
have felt that, in contrast to this woman,
he had really done nothing worthy of
the name of courtesy, and that he total-
ly lacked that love which she exhibited ;
and hence he had showed no evidence
of sins fori^iven. If, therefore, these
words specially apply to Simon, tliey
are one of those tender ))ut telling
sentences of Jesus which contain mucli
more than at first appears. I do not,
however, see a real necessity of suppos-
ing that Jesus referred particularly to
Simon in contrast to the woman. The
clause, " To whom little is forgiven," is,
after all, but a fuller statement of the
principle brought out in the parable,
which every one, and Simon among
them, could apply to himself. And if
iSimon did faithfully apply it to his
own heart and acts, he could discover
nothing but condemnation. " Great
forbearance ! Simon's conscience might
have answered, Nothing is forgiven me,
therefore I love thee not at all." — Stier.

48. Turning from Simon to the wo-
man, Jesus assures her personally, Thy
sins are forgiven. Her sins had been
forgiven before ; she was in a forgiven
state, as her love indicated. This she
hoped and felt, but now she is assured
of the fact by the Saviour himself. She
had been justified before God, now she
is justified before men. AVe see that
persons may be forgiven on simple
faith, ver. 50, without this lively and
personal assurance.

49. At this declaration of Jesus the
guests at tjible in amazement began to
say (ch. 5 : 21) Avithin themselves.
They spoke in low tones or in their
thoughts. This appears to have been
the language of surprise and astonish-
ment rather than of malignant opposi-
tion. There is no charge of blasphemy,
as in ch. 5 : 21. Who" is this? Who
is he, what his character, that such
strange words proceed from his lips?
Some understand the sense to be, " Who

?> this insolent one?" It seems hardly
required by the context. That for-
giveth sins also? Rather, lyutt also,
or ereii, forgiveth sins. lie had raised
the dead (vers, 14, lo), and had sliown a
knowledge of this woman's character,
although a strans^er to him ; but here
was something that appeared greater
still, the power of forgiving sins. This
was a prerogative that belonged to God
alone. Who, then, could this be? It
was a problem which raised their aston-
ishment, and doul)tless in some of them
aroused opposition, but which they
could not solve.

50. Jesus leaves Simon and the guests
to their own thoughts while he further
attends to the spiritual wants of this
woman. He would not have her nor
any in his hearing mistake the ground
or the means of her pardon. Thy faith
hath saved thee. Not thy hve, but
tht/ faith. And not thy faith as a ground
of merit, but as an instrument or me-
dium by or through which salvation is
received, Rom. 5 : 1. She had embraced
the Saviour's invitation, " Come unto
me," etc. See on ver. 37. She had
come to Jesus in faith and received
pardon. Jesus ever emphasized faith,
ch. 8 : 48 ; 17 : 19. It was a word of
consolation to her soul, and it pointed
to a living fact in her history, exciting
her to live by faith, tJo in peace, a
common phrase at parting among the
Jews (1 Sam. 1 : 17), like our "Good-
bye," or " God be with you." It was
not an unmeaning parting word in the
mouth of Jesus. Literally, Go away
into peace, in a state of peaceful seren-
ity and of peace with God, and into
such a state in the future and at the
end of thy course. It was a parting
blessing looking both to a present and
a future condition and enjoyment. In
other words, Go in the abiding enjoy-
ment of peace.

" Our Lord here approached the be-
lieving sinner and enriched her in four
general steps, prefigurative of how he
will deal with others. First he silently
received her approach ; then he turned

182

LUKE VII.

A. D. 28.

upon her the light of his countenance ;
next he addressed specially to her the
word of assurance; and last of all he
Bent her aj^ain into the world in the
peace of faith." — Stiek.

Remarks.

1. Christ is the Wonderful in his
words, his deeds, and his saving power,
vers. 1-10 ; Isa. 9 : 6.

2. Soldiers are encouraged to look to
Jesus, ver. 2 ; ch. 3 : 14 ; 23 : 47 ; Acts
10: 1.

3. Acts of beneficence, when done
with right motives, are pleasing to God
and are to be commended by men, vers.
3-5; Mark 12 : 43; 14 : 8, 9; 2 Cor.
9:7.

4. The centurion presents a beautiful
example of faith — a belief on testi-
mony, an unwavering confidence iu the
power of Jesus, and that his power Avas
not limited to time and place, showing
itself in earnest entreaty and drawing
to itself divine compassion, vers. 3-8.

5. We also have in the centurion a
striking exhibition of humility. What
thoughts does he have of himself, not-
withstanding his prosperous circum-
stances and his honorable station, and
what high veneration for Jesus ! Hu-
mility rests on faith and is inseparable
from it, vers. 6-8.

6. The centurion's faith was condem-
natory of the unbelief of the Jews. It
was a foreshadowing of that faith by
which the Gentiles should surpass Is-
rael, ver. 9; Matt. 8 : 10, 11; Rom. 9 :
31, 32.

7. Faith in Jesus receives an im-
mediate answer, but the evidence of it
may not be seen at the moment. By
inquiry it was found that the answer of
Jesus to the centurion's praver of faith
was immediate, ver. 10; Matt. 8:13;
Acts 9 : 11.

8. The more we confide in Jesus, the
more is he pleased. We cannot put too
great a burden of faith upon him, vers.
9, 10 ; Matt. 15 : 28.

9. Jesus did nothing in vain. His
journeys, his walks, his visits, and his
rests were all to some purpose. He
went to Nain just at the right time, ver.
11 ; Matt. 4 : 18; John 11 : 4, 6, 11.

10. The young may die. Their
bloom and vigor cannot shield them

from the destroyer, ver. 12; ch. 8 : 42,
49 ; Ps. 90 : 12.

11. Jesus is full of compassion for
the afflicted and the sorrowing, ver. 13 ;
ch. 4: 18, 19; Rev. 5 : 5; 21 : 3,4.

12. Jesus is the resurrection and the
life. By such cases as this, the daugh-
ter of Jairus, and Lazarus, he gave
proof of his divinity and his power to
raise all the dead, vers. 14, 15; John
11 : 25.

13. Jesus has power to quicken dead
souls, vers. 14, 15 ; John 5 : 25 ; Eph.
2: 1.

14. The fact that nothing is given of
the conversations of this and other men
raised to life is an indirect evidence of
the inspiration of the gospel. A spu-
rious gospel would have given with great
boldness the figments of fancy. God
does not intend that we should know
more than his word reveals of the other
world, ver. 15.

15. Jesus gave the most unmistakable
evidence of his Messiahship openly to
the people, vers. 11, 16, 17 ; ver. 10.

16. Our service on earth may not
cease with our active labors : in trials and
afflictions we may be called to suffer,
like John in prison, the will of God,
ver. 18; 1 Pet. 4 : 19.

17. It is our duty to study the evi-
dences, and to be fully satisfied that
Jesus is the Christ, vers. 19, 20; 1 Pet.

1 : 10, 11.

18. The proofs of the Messiahship oi
Jesus, from miracles, fulfilment of
prophecy, and the preaching of the
gospel, are unanswerable and con-
stantly increasing, vers. 21, 22; John
14 : 12; Rev. 19 : 10 ; Matt. 24 : 14.

19. The miracles of Jesus were types
of the spiritual deliverances he brings
to the soul, ver. 22; Ps. 146 : 8; Isa. 35:
3-6 ; 61 : 1.

20. Let us not be offended with Jesus
because prophecy is slowly fulfilled and
his cause slowly advances, or because
sin abounds and judgment is delayed
from coming upon the wicked, ver. 23 ;

2 Pet. 3 : 9, 10.

21. Beware of flattery. Jesus spoke
words of warning, reproof, and encour-
agement to John through his disciples,
but waited their depai-ture before speak-
ing of him in the highest terms. How
unlike the world, who praise to the
face, but traduce behind the back ! vers
24-28 ; Ps. 12 : 3 ; Prov. 26 : 28.

A. D. 28.

LUKE VIII.

183

22. How poor an account of gospel
blessings can many give who attend
uiK>n the preaching of the word ! vers.
24, 25; lleb. 5, 11, 12.

23. How exalted and responsible the
position of the Christian minister, who
IS not only more than a i)rophet, but
even greater than John himself! ver.
28; Eph. 3 : 8.

24. All the prophets and the law
until John unite in their testimony
that Jesus is the Christ, ver. 27 ; Matt.
11 : 13, 14 ; Acts 10 : 43.

25. The most unpromising classes
often accept the gospel, while the more
highly favored reject it, vers. 29, 30 ;
Matt. 8 : 10-12.

26. Religious cavilers are fickle and
childish in their opposition to Christ,
his cause, his ministers and people, and
the arrangements of his grace and
providence, vers. 31-35.

27. The same objections essentially
are raised against divine truth now as
in the days of John and Christ — the
law is too severe, the gospel too lax,
vers. 33, 34 ; 1 Cor. 1 : 23.

28. The children of wisdom sanction
the divine arrangements, having learned
their fitness and necessity by happy ex-
perience. "First, the lavv, then the
gospel ; first, death, then life ; first,
penitence and sorrow, then joy; first,
the Baptist, then Christ." — Lange. ver.
35 ; 1 €or. 5 : 24 ; Rom. 1 : 16.

29. You may show outward respect
to Christ and contribute of your means
to his cause, vet remain unsaved, ver.
36 ; Matt. 7 : 21-23.

30. Sinners should resort to Jesus.

: He came to save them. The greatness
of their sins should only hasten their
approach, ver. 37 ; ch. 15 : 2, 7 ; 10 : 32 ;

i 1 Tim. 1 : 15.

' 31. The proper way to come to Jesus

; is in penitence, faith, and love, ver. 38 ;

j ch. 18 : 14.

32. The self-righteous heart naturally

I rebels against the doctrine of salvation
by grace, and pardon to the most noto-
rious sinners, if penitent and believing,

I ver. 39 ; Isa. 65 : 5 ; 1 Cor. 1 : 23.

1 33. Jesus knows our hearts, ver. 40;
John 2 : 24, 25.

34. The kindness and hospitality of
friends should not excuse us from faith-
fulness and dutv to them, ver. 40 ; Lev.
19:17; Col. 4:6.

35. Sinners are debtors to God for a

life of perfect obedience. Their own
righteousness being but filthy rags, they
have nothing to ))av, vers. 41, 42 ; Isa.
64 : 6; Matt. 5 : 26; 6 : 12; John 16 : S.-
Rom. 2:5; 3 : 23.

36. Pardon is through grace, ver. 42;
Rom. 4 : 16; p:ph. 1 : 6, 7 ; 2:5.

37. Love is essential to g(xlliness,
vers. 42, 43; 1 Cor. 13 : 1; 1 John 4 :
7-18.

38. Love to Christ will manifest itself
in the words and acts of daily life, and
especially in expressions of gratitude
and in religious service, vers. 44-46 ;
John 5 : 42, 43 ; 1 John 3 : 16, 17 ; 1 John
5:3.

39. We should treat with great ten-
derness the sinner, however many or
great his sins, who feels his guilt and
would look to Jesus for forgiveness, ver.

47 ; Matt. 11 : 28-30: 12 : 20, 21.

40. God's gracious love, which secures
to us our salvation, is the foundation of
our love to him, ver. 47 ; 1 John 4 : 10,
19.

41. Jesus alone can forgive sins, ver.

48 ; Acts 5 : 31 ; Isa. 1:18; John 6 : 37 ;
Eph. 1:7; Heb. 8 : 12 ; 1 John 1 : 7.

42. The displays of Christ's power
and mercy too often inspire only wonder
in those who behold, ver. 49 ; Acts 13 :
41.

43. The consciousness of forgiveness
leads not to presumption, but to humil-
ity and obedience, vers. 47-50 ; Eph. 4 :
32.

44. Faith is the instrument or medium
of our salvation. A believing soul is at
peace with God, ver. 50 ; Rom. 5:1,2;
Eph. 2 : 5.

CHAPTER VIII.

Luke begins this chapter with a refer-
ence to our Lord's second missionary
toTir throughout Galilee (vers. 1-3) ; then
he gives the parable of the sower and its
interpretation (9-18), and an incident
illustrating the relation of Jesus to his
relatives and his disciples, 19-21. The
evangelist then proceeds to relate several
of our Lord's most wonderful miracles —
the stilling of the storm (22-25) ; the
healing of the demoniac of Gerasa (26-
39) ; the raising of Jairus' daughter and
the cure of a diseased woman, 40-56.

1-3. Jesus with the Twelve
MAKES A Second Pee aching Tour

184

LUKE VIII.

A. D. 28,

Jesus makes a second general preaching tour in Galilee.

VIII. AND it came to pass afterward, that he went
throughout every city and village, preaching and
shewing the glad tidings of the kingdom of God : and
2 the twelve were with him, and " certain women, which "Mt. 27. 55, 56.
had been healed of evil spirits and infirmities, Mary
called Magdalene, ^out of whom went seven devils, »Mk, le. 9.

THKOUGHOUT GALILEE. Certain wo-
men who had been healed attend him
and minister to him. This tour prob-
ably occupied two or three months of
the summer, A. D. 28. Recorded only
by Luke.

1. Afterward, after the events re-
lated in the preceding chapter. Com-
pare on ch. 1 : 3, note on " in order."
How much time intervened we are not
informed ; probably not long. Indeed,
we may conceive that this preaching tour
really commenced upon our Lord's leav-
ing Capernaum for Nain (ch. 7 : 11) ;
and after remaining there and in its
vicinity a little time, it is continued as
here related. He went throughout,
or journeyed through, every city and
village. This is strong and popular
language, meaning that he made a
general and extensive preaching tour
from city to city and from village to
village. City, a walled town. Vil-
lage, a town without walls. Preach-
ing, heralding, announcing. Showing
the glad tidings. Proclaiming or
publishing the glad tidings of the
Saviour and his reign. Luke's language
is full and emphatic. We catch a
glimpse of the activity and abundant
labors of Jesus. He preached publicly,
everywhere, and to all classes. This
was in marked contrast to the exclu-
siveness of Pharisaic instruction.

Kingdom of God. See on ch. 4 :
43. The twelve were with him, as
his attendants and as learners. They
were with him as his witnesses also
(Acts 1 : 21, 22), and were becoming
prepared for their future work.

2, And certain women. A circle
of female disciples had been gathered
to him from thankful love, and appear
to have attended to a considerable ex-
tent upon the ministry of Jesus in his
journeys. Luke again refers to them
in ch. 23 : 55 and 24 : 10. " It was a
Jewish custom for women, especially
widows, to aid public teachers from

their private property, and therefore to
accompany them in their journeys." —
Bengel. Evil spirits. Demons.
Infirmities. Various and inveterate
diseases. Luke, a physician, distin-
guishes between demoniacal possessions
and diseases.

Mary called Magdalene, or the
Magdalene, from Magdala, now the vil-
lage of Mejdel, on the west coast of the
Sea of Galilee. She was a woman of
some property, as is evident from her
ministering to the wants of Jesus, and
from the position of her name, not only
in connection with but even before that
of Joanna, the wife of Chuza, Herod's
steward, who, from his official position,
must have acquired considerable wealth.
Tradition has confounded her with the
sinner in ch. 7 : 37, but without evidence
or reason. Naming charitable institu-
tions for fallen women '' Magdalene
hospitals," etc., is unwarranted by
Scripture, and is little less than a
libelous implication. Neither is she to
be confounded with Mary, who anointed
Jesus in Bethany, John 12 : 3. She was
one of the two women who saw the
burial of Jesus (Mark 15 : 47), and one
of those who prepared spices and oint-
ment to embalm him. She was early
at the tomb on the first day of the week ;
and lingering there after the other dis-
ciples had retired, she was the first to
see her Lord, Mark 16 : 1 ; John 20 : 11-
18.

Out of whom went seven devils,
demons. This is to be taken literally;
not figuratively, of sins. It no more
follows that persons possessed of demons
were unusually dissolute than that
insane persons are pre-eminently de-
praved. Seven is a sacred number of
completeness, and may mean the defi-
nite number seven or may be used in-
definitely for several, Ruth 4 : 15; 1
Sam. 2:5; Isa. 4:1; Matt. 12 : 45. It
probably implies here that her whole
nature had been under demoniacal con«

A. D. 28.

LUKE VIIT.

185

3 and "Joanna, the wife of Chuza Herod's steward, and * ch. 24. lo,
Susanna, and many others, ^ which ministered unto '2Cor. 8. 9.
him of their substance.

Parable of the sower.

4 'And when mucli people were gathered together, and *^}^- '3. 3; Mk. 4.
were come to him out of every city, he spake by a

5 parable : A sower went out to sow his seed : and as

trol. It is also implied, as in Mark IG :
9 it is plainly asserted, that Jesus cast
out these demons.

3. Joauna, the wife of Chuza
Herod's steward. The connection
implies this one also had been dispos-
sessed of an evil spirit or cured of some
serious malady. She is again mention-
ed in ch. 24 : 10. Joanna, the feminine
of John. Chuza was a house-steward
of llerod Antipas, tetrarch of Galilee
(ch. 3 : 1), a manager of his property,
concerns, and household aflfairs. It has
been conjectured that he was that noble-
man whose son Jesus healed, and who
believed with all his house, John 4 :
46, 53. He was evidently a man of some
note, and his wife must have been able
to contribute largely to the support of
Jesus and the twelve. " Professor
Blunt has observed in his 'Coincidences
that we find a reason here why Herod
should say to his servants (Matt. 14 : 2),
* This is John the Baptist,' . . . because
his steward's wife was a disciple of
Jesus, and so there would be frequent
mention of him among the servants in
Herod's court." — Alford. Perhaps
Joanna was now a widow, and was thus
able to devote her time and property to
the service of Jesus. .

Susanna means Lily. It is also im-
plied that she had been delivered from
demoniacal possession or from some dis-
ease by the Saviour's power. This is
the only place where she is mentioned.

Ministered unto him, according

to the highest critical authorities, to

them, to Jesus and the twelve. Of

their substance, of their possession,

I property. Thus not all our Lord's fol-

I lowers were poor. These female disci-

I pies appear to have belonged to a class

' who were in good worldly circumstances.

Jesus condescended to live on the gifts

and charities of his followers. " He

who supported the spiritual life of his

people did not disda'n to be supported

by them bodily. He was not ashamed
to descend to so deep a poverty that he
lived on the charities of love. It wjus
only others that he fed miraculously ;
for himself he lived upon the love of
his people." — Olshausen.

4-15. TuE Parable of the Sower.
The various receptions that men give to
the word of God. The causes and the
consequences. Matt. 13 : 1-18 ; Mark 4 :
1-21. Mark's account is somewhat the
fullest. Luke is the briefest. Indeed,
Luke gives but one parable at this point,
while Matthew gives seven and Mark
three. Yet Luke is rich in parables,
such as the importunate friend, ch. 11 :
5-8 ; the good Samaritan, ch. 10 : 30-
37 ; the rich fool, ch. 12 : 16-21, etc.
See chapters 15, 16.

4. Much people. Jesus was bring-
ing to an end his second preaching tour
throughout Galilee. He was now prob-
ably at or near Capernaum. As near
the close of his first general preachini^
circuit, when the crowds of people and
the interest were at their height, he de-
hvered the sermon on the mount (Matt.
4 : 23-5 : 1), so now, near the end of
this circuit, when a gj^eat multitude had
gathered together of those who had
come to him out of every city round
about, he speaks to the people in par-
ables. According to Matthew and Mark,
the concourse was so great that Jesus
went up into a ship and addressed the
people, who stood on the shore. A little
before this he had healed a blind and
dumb demoniac, and the scribes and
Pharisees charged him with casting
out demons through Beelzebub, tlie
prince of demons. Matt. 12 : 22-45 ;
Mark 3 : 19-30.

A parable. The Greek word thus
translated comes from a verb meaning
to throw beside, to compare. Hence a
parable in the most comprehensivt;
sense is a placing beside or together, a
comparing, and may apply to any il-

186

LUKE VIII.

A. D. 28.

lie sowed, some fell by the wayside ; and it was trod-

lustration from analogy, a comparison,
similitude, allegory, figurative or poet-
ical discourse, dark saying or proverb,
Num. 23 : 7 ; Job 27 : 1 ; Ps. 49 : 4 ; 78 :
2 ; :\'[att. 13 : 35. In Luke 4 : 23 it is
properly translated proverb. Indeed,
Luke is less strict in his use of the word
than either Matthew or Mark, ch. 5 :
36 ; 6 : 39. John does not use the Avord.
In a more restricted sense it denotes an
illustration of moral and religious truth
drawn from events which take place
among mankind. Tlie narrative or dis-
course may be fictitious, but it must
be within the limits of probability, else
it becomes a fable. Teaching by para-
bles was common in the East, especially
among the Jews, 2 Sam. 12 : 1-14 ; Isa.
5:1-5; Ezek. 19 : 1-9.

The Pakables of Christ were of
the more restricted kind, and deserve
especial notice. First, they were not
fables. Fables illustrate human charac-
ter and conduct; the parables of Christ
illustrate moral and spiritual truths.
Fables are founded upon supposed
words and acts of brutes or inanimate
things ; the parables of Christ were all
founded upon common and familiar in-
cidents in nature and human experience,
and all drawn, with one exception, from
the present world. None of them was
even necessarily fictitious. Facts are
better than fiction ; and Jesus with his
omniscience had before him all events
connected with the present and future
world. It should also be noted that
Jesus never uses the fable. His teaching
demanded a higher kind of illustration.
Compare the fables of Jotham (Judg.
9 : 8-15) and Joash (2 Kings 14 : 1) with
the parables of this chapter.

Second, they were not proverbs. Prov-
erbs are brief, sententious sayings ex-
pressing in simple or figurative lan-
guage the result of human experience or
observation. The parables of Christ
are more extended, illustrating truth
neither obscurely nor briefly, but plainly
and in detail. In general it may be said
that parables are expanded proverbs
and proverbs are concentrated parables.
Compare the proverbs, " Physician, heal
thyself" (Luke 4 : 23), "A prophet is
not without honor, save in his own
country," etc. (Matt. 13 : 57), with the

parable of the wicked husbandmen,
Matt. 21 : 33-44. Yet many a i>roverb
expanded would be a fable or an alle-
gory.

2'hird, neither were they allegories.
Dr. Trench has well remarked that
"the parable differs from the allegory
in form rather than in essence." The
allegory bears to the parable a relation
similar to that which the metaphor bears
to the simile or comparison. Thus,
" That man is a fox " is a metaphor, but
" That man is like a fox " is a simile or
comparison. So " I am the true vine,"
etc. (John 15 : 1-8), is an allegory, but
" The kingdom of heaven is like the
grain of mustard," etc., is a parable. In
the parable one thing is compared with
another, the two kept separate and
standing side by side ; but in the alle-
gory the two are united and mingled
together, and the thing which repre-
sents is really invested with the attri-
butes and powers of that which is rep-
resented. Thus the allegory is self-
interpreting ; at least the interpretation
is contained within itself. In Bunyan's
allegory the imaginary Christian is in-
vested with the attributes and powers
of the real one, and thus the signification
is mingled with the fictitious narrative.
But the parable, strictly speaking, con-
tains in itself only the types which
ilhistrate something without and run-
ning parallel with them. Thus in the
parables of Christ various facts in the
world are made to illustrate great moral
and spiritual facts and truths which are
always kept separate, yet are always
parallel. Comj^are the allegories of
John 10 : 1-16 ; 15 : 1-8 with the par-
ables of this chapter, or the parable in
Isa. 3 : 1-7 with the allegory in Ps. 80 :
8-16.

The parables of Christ were thus the
illustration of spiritual things by an
analogy of facts and incidents in every-
day life and human experience. Their
design (ver. 10) and the right mode of
expounding them (11-15) will appear
as we proceed.

5. A soAver. Rather, the sower, rep-
resenting the whole class of sowers.
The scene was a very familiar one to
his hearers. Went out, once upon a
time from his house, from the village

A. D. 28.

LUKE VIII.

187

6 den down, and the fowls of the air devoured it. And
some fell upon a rock ; and as soon as it wi\s sprung
up, it withered away, because it lacked moisture.

7 And some fell among thorns ; and the thorns sprang

8 up with it, and choked it. And other fell on good
ground, and sprang up, and bare fruit an hundred-

or city. The time is indefinite, but the
fact was of common occurrence. Pos-
sibly a sower wiis near at hand in a
neighboring fieUl, thus making the par-
able the more striking and impressive.
The sowing season began with October
and continued to the end of February.
It is not improbable that it was now
October.

Some fell. Or, more literally, One
fell, one seed or one portion of seed
fell. By the wayside. Fields were
very commonly unenclosed, or separated
only by a narrow footpath. The ordi-
nary roads also were not fenced. Hence
the seed of the sower was liable to fall
beyond the ploughed field upon the hard
ground, path, or road which formed the
wayside. The seed was thus exposed
to a double danger. It was trodden
down by travellers passing along the
way, an incident noticed only by Luke,
anc\ the fowls of the air, the birds,
such as the lark, sparrow, and raven
(eh. 12 : 24), devoured it.

6. And some. Rather, Another
seed or portion of seed fell, etc. Just
as it is now common to say in gra])hic
discourse, " One here, and another
there." Upon the rock, upon a rocky
surface slightly covered with earth.
" There was the rocky ground of the
hillside protruding here and there
through the corn-fields, as elsewhere
through the grassy slopes." — Stanley.
It would therefore soon be warmed
and soon parched. The seed would
spring up quickly. Matt. 13 : 5 ; Mark
4:5.

6. As soon as it was sprung up,
or springing up, it withered away.
The grain sprang up quickly above
the surface, and then quickly died.
Tlie hot Oriental sun soon scorched it
Avith its beams, evaporating its vital
juices, and because it lacked
moisture, there being no chance for
the plant to grow downward, it withered
away.

7. And some. Another seed or
portion of seed, as in ver. 6. Among

thorns. Into the midst of or among
the thorns, where the roots of the
thorns remained, not having been care-
fully extirpated. These sprang up
with it above the surface, and choked,
strangled, stifled the grain, by pressing
upon it, overtopping it, shading it, an<l
exhausting the soil, and hence it yielded
no fruit. Thorny shrubs and plants
abound in Palestine. " The traveller
finds them in his path, go where he
may. Many of them are small, but
some grow as high as a man's head.
The rabbinical writers say that there
are no less than twenty-two words in
the Hebrew Bible denoting thorny and
prickly plants." — Dr. Hackett, IScrip-
ture Illustrations, p. 134.

8. And other. And another, as in
ver. 6. On good ground. Into the
good groxind, the rich, deep soil; neither
hard and beaten, nor rocky, nor in-
fested with thorns, but well prepared
for receiving the seed. It therefore
sprang up and bare fruit. Luke
states only the highest amount, a hun-
dredfold, while Matthew and Mark
give the diSerent increase, thirty, sixty,
and a hundredfold, the former descend-
ing from the highest to the lowest ; the
latter rising from the lowest to the high-
est. The independence of the evan-
gelists may thus be incidentally seen,
and it also shows how little importance
is to be attached to such slight differ-
ences.

Hundredfold. Thus Isaac, when
sojourning in the land of the Philistines,
is said to have sowed and " received in
the same year a hundredfold," Gen. 26 :
12. Herodotus mentions two hundred-
fold as a common yield in the plain of
Babylon, and sometimes three. Dr. J.
P. Newman (From Dan to Beersheba,
p. 396) says of the plain of Gennesaret,
which may have been near where Jesus
was speaking, " Equalling in fertility
the plains of Jericho, it is well watered,
and its soil is in part a rich black
mould. , . . Were it cultivated with
intelligence and taste, it would be the

188

LUKE VIII.

A.D. 28,

fold. And when lie had said tlicse things, he cried,
He that liath ears to hear, let him hear.
9 *And his disciples asked him, saying, What might

10 this parable be? And he said, Unto you it is given
to know the mysteries of the kingdom of God : but to
others in parables ; that seeing they might not see,

11 and hearing they might not understand. *'Now the

•Mt. 13. 10; Mk.4
10.

«>Mt. 13. 18;
4. 14.

Mk.

paradise of Northern Palestine, produ-
cing the choicest fruits luxuriantly, and
possessing an eternal spring. Even
now, notwithstanding its neglected state,
it is dotted with magnificent corn-fields
and with groves of dwarf-palms." Jesus
too was familiar with the fertile plain
of Esdraelon, directly below Nazareth,
which could yield grain enough, if
properly cultivated, to support the en-
tire population at present in Palestine.
When he had said these things,
this parable, he cried, exclaimed in
loud and distinct tones, so that all could
hear, in order to give emphasis to what
he had just spoken. He that hath
ears, etc. A call to candid and serious
attention. He that can hear, let him
now seriously attend and understand
the solemn truths taught by this par-
able.

9. His disciples asked him.
When he was alone, Mark 4 : 10.
What might this parable be ? or
better. What this parable was, what it
meant ? The parable just delivered
gave occasion for asking not only con-
cerning this parable, but also, accord-
ing to Matthew (13 : 10), concerning
the design of parables generally : " Why
speakest thou unto them in parables ?"
And in the reply of Jesus here recorded
both questions are answered, the latter
in the next verse. The inquiries of the
disciples imply that this was the first
time that Jesus taught the multitude
by parabolic discourses. Before this
his teaching had been plain and direct,
intermingled with occasional simili-
tudes, as in the sermon on the mount.
But now " without a parable spake he
not unto them," Mark 4 : 34.

10. In his reply Jesus speaks first re-
specting parables generally as used by
him in illustrating the things of his king-
dom. He uses them, in order that the
jnysteries of the kingdom might be veiled
to the hardened and ill-designing, but
illustrated to his believing followers.
Unto you it is given to know, etc.

Given by the sovereign will and good
pleasure of God, and to hearts pre-
pared by divine grace. Compare Matt.
19 : 11; John 3 : 27 ; 19 : 11. Unto
you is emphatic and in contrast to
others, the rest^ who are not my dis-
ciples. The hardened and ill-designing
multitude is here specially referred to.
The separation between Christians and
the world is brought into view. Mys-
teries. The secrete, the truths con-
cerning the kingdom of Christ, hitherto
hidden, but now being revealed. Mys-
tery refers not to that which is incom-
prehensible in its own nature, but to
what is unrevealed. See Rom. 16 : 25,
28; iCor. 2:7, 8; 15:51; 1 Tim. 3 :
16; Eph. 1 : 9, 10. Kingdom of God.
See on ch. 4 : 43. The great truths of
the gospel were entrusted and made
known to his followers, not to the op-
posing scribes and Pharisees. Even
what prophets had foretold was a mys-
tery to the worldly-minded multitude, 1
Cor. 2 : 14.

To others in parables, implying
that parables may veil and darken
truth to some, while they illustrate it
to others.

That seeing, etc. A full quotation
from Isa. 6 : 9. Mark gives the quota-
tion more fully than Luke; Matthew
(13 : 14, 15) the fullest of all. The hard-
ness of heart exhibited under the preach-
ing of Isaiah was but a type of that
greater hardness which should be shown
by the unbelieving Jewish people in the
rejection of Christ and his gospel, John
12 : 40; Acts 28 : 26, 27 ; Rom. 11 : 8.
That expresses a purpose, and not a
mere result. On account of sin they are
left to spiritual deafness and blindness.
That seeing clearly and distinctly the
external form, as of the parables, they
might not — rather, maf/ not — perceive
the hidden truth and spiritual meaning.
And hearing distinctly and clearly the
words by which the truths of the gospel
are announced, they may not under-
stand their spiritual meaning. They

A. D. 28.

LUKE VIII.

189

• Col. 1. 5, 6; Jam.
1. 21 ; 1 IVt. 1.

2:i-25.

12 parable is tliis : "The seed is the word of God. Those
by the wayside are they that hear ; then cometh the
devil, an! taketli away the word out of their hearts,

J 8 lest they should believe and be saved. They on the

rock are they, which, when they hear, •* receive the ^ Ps. 106. 12, 13,
word with joy ; and these have no root, which for a
while believe, and in time of temptation fall away.

have faculties and oi)portunities, but
they will not riglitly use them . Though
they have moral and intellectual ])ow-
ers, they are righteously given over to
their spiritual blindness and deafness.

11-15. Interpretation of the
Parable of the Sower. Matt. 13 :
18-23 ; Mark 4 : 13-20. These three
accounts are very similar, yet with the
diflerences of independent narratives.
Luke is shortest, and Mark somewhat
the longest.

11. The parable is this. Jesus
proceeds to answer the question asked
above, ver. 9, to interpret the ])arable.
Compare 40 : 12. The seed is made
prominent by Luke. The word of
God. The truths of the gospel. See
1 Pet. 1 : 23. The Bible is the great
treasure of gospel seed. What a respon-
sibility resting on those Avho have it !

12. This parable divides the hearers of
the gospel into four classes : the thought-
less, the superficial and fickle, tlie world-
ly, and the truly pious. Those by the
wayside, the thoughtless hearers, rep-
resented by the seed sown by the way-
side. The fate of the seed is inseparable
from the fate of the man ; it can, there-
fore, truthfully represent the man.
They that hear, by the ear, with no
impression on the heart, like seed on
the hard and trodden wayside. The
devil. See on ch. 4 : 2. Taketh
away, like the birds picking up the
grain. He not only does this himself,
but by his agents, wicked men and evil
spirits, and also by evil thoughts and
desires ; and, indeed, by anything which
will take away the attention from the
truths of the gospel. The word out
of their hearts, which had produced
no impression upon it. The heart was
indeed the soil on which the seed fell.
Matt. 13 : 19. Lest they should be-
lieve. Rather, That they may not be-
lieve and be saved. Satan would keep
them from salvation by keeping them
in unbelief, 2 Cor. 1 : 3* 4.

13. The stony ground, or superficial
and fickle hearers. They on the
rock are they, etc. They are the
ones whose case is represented by tlie
seed, etc. These do not merely hear the
word incidentally; not mere passive
hearers, but emotional and somewhat
thoughtful, they with joy receive
the word. Hearing the glad tidings
and thinking upon the pleasures and
gains of salvation, they are at once
highly pleased and delighted, without
counting the cost, Luke 14 : 25-33.
Their gladness is not the joy flowing
out of repentance. Their emotions are
easily aroused, but their heart beneath
is hard and unrenewed. There is no
deep conviction of sin, no brokenness
and contrition of spirit, no change of
heart.

Having "no root in themselves"
(Mark 4 : 17), they are creatures of ex-
citement, carried away with the novel-
ties, the pleasures, or the sentimental
excitements of religion ; and hence, as
the excitement subsides, they change
and turn back. They experience for a
while an emotional and apparent faith,
for a while believe, but believe not
with all the heart, Acts 8 : 37. When
temptation, the first severe trial,
comes, they fall away, from a mere
superficial religion and false profes-
sion. As the hot sun causes the deeply-
rooted plant to grow, while at the same
time it withers the rootless grains on
rocky places, so tribulation and perse-
cution strengthen and develop the true
child of God (Rom. 5:3; 8 : 28 ; 2 Cor.
4 : 17; Rev. 7 : 14), while they offend,
discourage, and completely disaffect the
false and superficial disciple, Hos. 9 :
16 ; 2 Tim. 4 : 10. Such hearers are
abundant at the present day among all
denominations, and even in the most
genuine revivals. It has been estimated
that of over twelve hundred thousand
persons received as probationers by the
Methodist Episcopal Church from 185d

190

LUKE VIII.

A. D. 28.

14 And that which fell among thorns are they, which,
when they have heard, go forth, and *are choked
with cares and riches and pleasures of this life, and

15 bring no fruit to perfection. But that on the good
ground are they, which 'in an honest and good heart,
having heard the word, «keep it, and bring forth fruit
•'wuth patience.

" Ro. 2. 7 ; Heb. 10. 36 ; 12. 1 ; Jam. 5. 10, 11.

• 1 Tim. 6. 9.

'Ps. 1. 1, 2; Pro.

8. 33, 34; Ac. 2.

41 ; 17. 11 ; 1 Pet.

2. 1 2.
8 Job' 23. 11, 12;

John 8. 31 ; Col.

1. 23; Heb. 3.

12-14; Jam. 1.

22-25.

to 1865 inclusive, seven hundred thou-
sand never were received into full mem-
bership.

14. The worldly hearers. And that
which fell among thorns, etc. An-
other class of unfruitful hearers are they
whose case is represented by the seed
sown among the thorns. Their heart
is like the ploughed but ill-prepared
field ; the soil is rich and deep, but the
thorn-roots have not been extirpated.
They have conviction of sin, show signs
of sorrow and repentance, and pass
through an experience similar to that
often witnessed in true conversion, but
the heart is divided, darling sins are
secretly fostered, and the powers of the
body and soul are not given to Christ.
They are not thoughtless, like those of
the first class ; nor, like those of the
second, do they fail to count the cost,
and hence do not participate in their
false and fleeting joy. They hear, hear
seriously, enter upon a conflict with the
world, but fail to conquer. The cause
is a heart not consecrated to Jesus. Go
forth, into the world to their various
callings.

Choked with cares, of the world,
Mark 4 : 19 ; anxious cares about world-
ly things, which divide the heart be-
tween God and the things of this life,
James 1 : 6-8. This applies especially
to the poor, whose "struggles with
poverty draw ofl" the mind from God,
and also to every one who is so unduly
anxious about worldly things (Matt. 6 :
25) as to prevent him from giving up
himself to God and casting his care on
him, 1 Pet. 5 : 7. And riches, allur-
ing the heart and leading it to exer-
cise confidence in wealth ; producing
self-sufiiciency and self-complacency.
Hence they take up with a false hope
and a mere profession. Matthew (13 :
22) and Mark (4 : 19) say, "The deceit-
fulness of riches," And pleasures
of this life, of life, whatever they may

be, which will draw away the heart
from God. Such are the natural ac-
companiments of such a course, 1 Tim.
6 : 9, 10. " Three more sweeping gen-
eric terms for worldly-raindedness could
not be found in our language." — J. J.
Owen. Bring no fruit unto per-
fection. They may have much of the
outward appearance of the disciple, and
even apparent fruits, but these, not
coming to perfection, are unfit for use,
and as worthless as no fruit at all. In
the sight of God they are really desti-
tute of good works.

15. The good-ground hearers, or the
truly pious. They hear the word at-
tentively and rightly, and receiye it
into their hearts. According to Mat-
thew (13 : 23), they "understand" its
true spiritual import. In an honest
and good heart, earnest and simple-
minded, humble and teachable, Hke the
good ground, prepared for the seed,
ready to receive it in such a manner as
to retain it and act upon it. All hearts
are evil by nature, but in some there is
a readiness, through the working of the
Spirit and the truth, to hear and accept
the gospel. It is heard, not thought-
lessly (ver. 15), but seriously ; received,
not superficially (vers. 16, 17), but deep-
ly in the heart ; accepted, not partially
(18, 19), but fully, with the whole heart.
There is repentance and faith, a full
surrender of the heart to Christ. While
the soul acts freely, the Spirit works
elFectually in connection with the truth,
and thus, without infringing upon the
will, the heart is prepared by divine
grace, John 5 : 40 ; 6 : 44 ; 16 : 8 ; 1 Cor.
2 : 14. Having heard the \*'Ord,
not only with the ear, but also with the
heart. And not only hear it, but keep
it, rather, hold it fast, retain it so that
it is reflected upon, and it takes root.
Hence they bring forth fruit, the
distinguishing characteristic of this
class. With patience, with a con-

A. D. 28.

LUKE VIII.

191

IG 'No man, when he hath lighted a candle, covereth '^^'*;2i ; ch. n.

' " 4.» ; JVlt. 6. 15, 16.

stancy of purpose, with a consistent per-
severance, tlirough a life of discourage-
ments and trials. This is in contrast to
those in ver. 14, who bring forth no
fruit unto perfection. Compare Rom.
2:7.

The same classes of hearers are found
ai; the present day and in every age.
Tha wisdom of our Saviour's instruc-
tions is thus seen in their perfect ap-
plication through all time.

In these verses our Saviour has given
a model exposition. From it we learn
to avoid two opposite extremes: first,
making every pomt significant; second,
overloolving some points which are
really significant. The resemblance in
the principal incidents is all that should
be generally sought. I would give the
following general directions :

First of all, seek carefully the grand
design of the parable and its centre of
comparison; and then, with the mind
fixed on these, explain the principal
parts accordingly, without giving too
much prominence to minute particulars
"which serve merely to complete the
story. In seeking the design of a para-
ble, particular attention must be given
to its occasion, connection, introduction,
and close. The centre of comparison is
that from which all parts of the parable
extend in illustrating its grand design.
Avoid fanciful interpretations; beware
of seeking comparisons which are for-
eign to the design of the parable. The
interpretation must be natural and easy,
not forced and far-fetched. Beware,
also, of founding a doctrine or a duty
on single phrases or incidental circum-
stances.

These principles may be briefly illus-
trated in the parable of the sower, as
follows : The general design of parables
is to illustrate the mysteries of the
kingdom of Gcd, vers. 11, 26, 30. The
■ particular design of this parable is to
illustrate the various kinds of reception
men give to the word of God ; the causes
and consequences are incidentally
traced. The centre of the comparison
is the receptivity of the ground to the
seed with that of the heart to the word
of God. All portions of the parable
and its interpretation are in harmony
with this grand design and central si-

militude. The soiver is the Son of man,
or his representatives, liis servants; the
seed is the word of God ; the ground, the
hearts of men ; the seed with its I'esults,
as sown on the ground, the various
classes of hearers. Now, many resem-
blances might be affirmed which Jesus
has not affirmed. This, for example,
from a soiver as a husbandman, his going
forth, the time and manner of his sow-
ing, the local position of the wayside.
But these would be foreign to the grand
design, and very remotely connected,
if connected at all, with the centre of
comparison. So also to refer the way-
side hearer to thoughtless childhood,
the stony ground to ardent and super-
ficial youth, and the thorny ground to
worldly-minded maturity would be fan-
ciful as well as unnatural. For these
classes may all be found among persons
of the same age. And finally, to con-
clude that there are but three classes of
fruit-bearing Christians corresponding
to the thirtvfold, the sixtv, and the
hundred (Matt. 13 : 23; Mark 4 : 20),
each bearing no more and no less than
the ratio of his class, would obviously
be forced, and be founding a principle
on single phrases and incidental circum-
stances.

16-18. All of his Instructions de-
signed TO GIVE Light ; his Hear-
ers Responsible for their Mea-
sure OF Light, Matt. 13 : 12 ; Mark 4 :
21-25. Compare Matt. 5 : 15 ; 7 : 12 ; 10 :
26, where Jesus uses the same language
on other occasions. Jesus sometimes
repeated great and important truths.
See Matt. 6 : 9-13 and Luke 11 : 2-4 ;
Matt. 16 : 21 ; 17 : 22, 23, and 20 : 17-19..
The same thing has been done by the
wisest teachers and by inspired prophets.
Compare Ps. 14 and 53 ; Jer. 10 : 12-16
with 51 : 15-19.

16. Jesus had told his disciples that
it was given them to know the mysteries
of the kingdom of God, but not to the
unbelieving and hardened multitude,
and hence his special reason for speak-
ing in parables at that time, ver. 10.
They might possibly infer that these
instructions in the great truths of his
kingdom were to be kept secret, and
that parabolic instruction is, in its very
nature, adapted to darken rather than

192

LUKE VIII.

A. D. 28.

it with a vessel, or putteth it under a bed ; but setteth

a on a candlestick, that they which enter in may see 26 27 -^i ^or^4

17 the light. ^For nothing is secret, that shall not be 5.'

made manifest; neither anything hid, that shall not ^^^- ^Q^t-j.^fu'

18 be known and come abroad. 'Take heed therefore 4.23,24. '
how ye hear; ™for whosoever hath, to him shall be "ch. 19. 26; see
given; and whosoever hath not, from him shall be 25^29 ^^Helf2^^i-
taken even that which he seemeth to have. jam. i. 19, 22.

enlighten. Jesus, however, dispels any
Buch notions by what he now says. It
is the nature of all truth to enlighten ;
if it darkens, the fault is in the hearer,
not in the truth. His instructions are
all intended to be made public, and the
hearer will be made responsible for his
manner of receiving it.

When he hath lighted a candle,
a lamp, the common domestic lamp,
covers it with a vessel,
a household utensil for con-
taining things. Or under
a hed. A couch, proba-
bly that on which people
reclined at their meals,
which was elevated three
or four feet above the floor.
But men put it on a can-
dlestick, or rather on the
lamp-standard, the support
on Avhich the lamp is
placed, in order that when
they enter in the house
or room they may see the light, the
lamp giving light. ** The lamp, being
low, was placed on a support sufficiently
high to give light through the room;
and this latter would be equally neces-
sary to the candle with its candlestick,
as Ave use the term." — Dr. Conant on
Jlatt. 5 : 15. And thus the truths of
•the gospel are like the lamp, designed
not to be covered up, but to be made
known, so as to give light to the world.
17. For, Jesus gives the reason of
his figurative language in the preceding
verse in a plain and emphatic declara-
tion. For there is nothing secret,
concealed, intentionally done in secret,
that it shall not be made manifest,
revealed and made known. Neither
anything hid, by parable or other-
wise, that it shall not be known and
come abroad, come into open view,
be brought to light. Nothing which
had been taught or done in secret was
to be withheld, but all is designed to be

proclaimed publicly at the proper time.
Even their secrecy would help toward
their future publicity. Matt. 10 : 27;
Acts 20 : 27 ; 2 Pet. 1 : 19. And as ap-
plied to his parabolic instructions, truth
now veiled in parables would be in due.
time the more manifest through them.
That which might seem to hide truth
would most beautifully and openly
illustrate it. Those who would now
withhold the Bible from the people are
acting contrary to the design of Christ
and of truth.

18. Take heed therefore how ye
hear. See to it, consider carefully, that
you be not like the superficial hearers
of the parable, but like those repre-
sented by the good ground, that you
hear in a prayerful, humble, and teach-
able spirit. Tor, The reason of what
he had just said, given as a general
principle. Matthew (13 : 12) gives it
earlier in the discourse. But its appli-
cability both there and here renders it
probable that Jesus used it twice on the
same occasion. Whosoever hath. He
that, having a teachable spirit, has al-
ready some knowledge of the gospel
and of Christ. Experimental know-
ledge and love for Christ, an improve-
ment of this knowledge, and a desire
for more are implied in such a slate.
To him shall be given, more know-
ledge. He shall have greater means
and facilities for its attainment. Who-
soever hath not, not having a teach-
able spirit, has failed to receive and use
the instructions of Christ — the truths
of the gospel. Hence he has net experi-
mental knowledge and love for Christ,
and desires not to know his truth. From
such shall be taken away even that
which he seemeth to* have. The
light, the means, and the knowledge
which have been profiered him shall be
withheld. The possession, however, is
not real and truly experimental, but
apparent and imaginary. His specula-

A. D. 28.

LUKE VIII.

193

Christ^s mother and brethren.

10 "Then came to him his mother and his brethren, "Si'e parallel^ Mt.
iiO and could not come at him for the press. And it was 31I35. ' ' '

told him bii certain which said, Thy mother and thy
21 brethren stand without, desiring to see thee. And

he answered and said unto them, My mother and my

tive views and notions shall become
metre confused and darkened. Judas
auionjx the twelve was an example of
this ela^is. lie who uses and improves
the liglit he has shall obtain more light,
llos. 6:3; John 8:12; but he who neg-
lects to do it shall lose it altogether and
be condemned as an unprolitable ser-
vant, Mutt. 25 : 29, 30.

Matthew follows this parable by those
of the lares, the grain of mustard, the
leaven, tlie treasure hid in the field,
the mercliant seeking goodly pearls,
and the net. Mark follows it by the
parables of the seed grooving secretly,
the grain of mustard, and the leaven.

19-21. CiiKiST's Mother and
Brethren. Who they are in the
truest and highest sense, Matt. 12 : 46-
60 ; Mark 3 : 31-35. Luke is the brief-
est. Matthew and Mark are similar,
both presenting some graphic details.
They both place also this incident be-
fore the parable of the sower and fol-
lowing the charge against Jesus of being
in league with J^atan. Matthew (13 : 1)
fixes it on the (lay of his parabolic
discourse, and Mark is confirmatory.
Luke, however, relates this incident
after the parable of the sower, without
any note of time, most naturally im-
plying that it was at the time when he
si)oke that parable. Ue is thus really
in harmony with Matthew aiid Mark,
but in his great brevity at this point he
inverts the natural order, possibly be-
cause, as Oosterzee remarks, this inci-
dent " might sen'e very Avell to com-
mend the right hearing, inasmuch as it
indicates the high rank which the doers
of the word (James 1 : 25 j, according to
tlie Saviom''s judgment, enjoy."

19. Then came, etc. ;More correctly,
And his mother and his brethren came.
He was probably speaking in the open
air at or near Capernaum. His breth-
ren. The presumption is that these
were his brothers, the children, younger
than himself, of Joseph and Mary. They
raust be so regarded unless it be shown

to the contrary, or some valid objection
established against such a view. Some
have regarded them as the children of
Joseph by a former marriage. Others
take the word brothers, in the wider
Oriental sense, to mean near relations,
kinsmen. Gen. 14 : 8. The first view,
I think, is to be preferred. Compare
on ch. 13 : 55, 56. Luke alone gives the
reason implied in the narrative of Mat-
thew and Mark why his mother and
brethren could not come near him,
because of the press, or the multitude,
which was so great and so eager to hear
him that he and his disciples had not
had time to eat bread, Mark 3 : 20. On
account of this continuous teaching his
relatives had experienced great anxiety,
and had gone to lay hold of him, saying.
He is beside himself, Mark 3 : 21. All
this accomplished nothing. Now his
mother and brothers, his nearest and
dearest relatives, seek to get a hearing.
They not only feared that he might in-
jure himself by overwork and fasting,
but they also trembled at the dangers to
which he was exposing himself by such
plain admonitions. They doubtless
wished to caution him, get him away
from the multitude and the present ex-
citement, and shield him from the as-
saults or machinations of those whose
enmity he had just embittered by his
discourse.

20. The fact concerning his mothei
and brothers is borne from one to an
other through the crowd till one of the
nearest announces it to Jesus, Matt. 12 :
47 ; Mark 3 : 32. Luke states it in the
most general way, it Avas told him,
but how or by whom is not stated. By
certain should be omitted.

21. Jesus improves the occasion to
call attention to a higher and a spirit-
ual relationship, and hence he says,
J>iy mother and my brethren, etc.
It should be noticed that this was said
not to his mother and brethren, but to
the multitude, to him and to others who
had just announced the presence of his

LUKE VIII.

A. D. 28.

brethren arc these "which hear the word of God, and "'^^^J} ^^- 1'; Ja°>
do it.

Jesus, crossing the lake, stills a storm.

22 pNow it came to pass on a certain day, that he
went into a ship with his disciples : and he said unto
them, Let us go over unto the other side of the lake.

23 And they launched forth. But as they sailed he fell
asleep. And there came down a storm of wind on the

PMt. 8.18; Mk. 4.
35.

Mark (3 : 34) gives the look
upon those who sat around
(12 : 49) gives

mother,
of Jesus

him. Matthew (12 : 49) gives not the
look, but the movement of his hand,
which he stretched out toward his dis-
ciples. The look and the stretched-out
hand were both with affectionate regard
as he said, My mother and my
brethren, my nearest, dearest kindred,
whose claims upon me are superior to
those of any earthly friends, are these
— pointing toward his disciples — who
hear the word of God and do it.
Such only are his true disciples. Matt.
7 : 21. Thus they show their spiritual
relationship to God the Father, and
consequently to him. There is nothing
in this language disrespectful to his hu-
man relatives.

" My brother and my sister," found
in Mark, may be included in the plural
brethren of Luke. "And mother "
makes a climax, the nearest relationship
that any human being can hold to me.
Even beyond my beloved and highly-
favored mother according to the flesh is
the nearness and dearness of that rela-
tionship which exists between me and
my followers. We may view the enu-
meration of mother, brethren, and sister
(Mark 3 : 35) as uniting and concentrat-
ing human relationships in one, to ex-
press and symbolize the highest spiritual
union between Jesus and his disciples.
Jesus does not introduce the word father,
for he had no human father, and he never
speaks of any but God as his Father.
Compare ch. 2 : 48, 49. And as Joseph
is never mentioned in connection with
Mary during Christ's public ministry,
it is probable that he was dead.

Jesus thus refused or delayed speak-
ing to his mother and brothers. The
whole was an indirect repi'oof to them
for their timidity and over-anxiety on
his account.

22-25. Jesus Ckosses the Lake;
Stills the Tempest. Matt. 8 : 18,

23-27; Mark 4 : 35-41. The account
given by Mark is the fullest, most
graphic, and most definite. Luko
comes next in fulness and graphic
power.

22. As the sermon on the mount was
followed by a miracle, so was the great
parabolic discourse by the seaside. The
former was for the enlightenment of
all, and the miracle was before all; the
latter Avas specially for those who had
ears to hear, his disciples, and the
miracle was performed specially for
them. That miracle (the leper, Matt.
8 : 2-4) represents man cleansed and
saved by the Saviour in harmony with
the law ; this might be termed an acted
parable or dark saying. In the ex-
tremity and darkness of the disciples,
Christ appears the solver of their per-
plexity, and the deliverer from threat-
ening destruction.

On a certain day. Mark (4 : 35)
says, "the same day" or ^' that da}/,"
fixing this voyage and miracle to the
evening and night following the par-
abolic discourse just given. It was
probably about sunsetting.

He went into a ship with his
disciples. He had entered, in order
to discourse to the people, Matt. 13 : 2 ;
Mark 4:1. It appears from Matthew
that after discoursing from the boat
he retired a while to the house, probably
where he resided at Capernaum (Matt.
13 : 36) ; then returned to the boat and
possibly discoursed still more ; but see-
ing the multitude continuing (Matt.
8 : 18), he commands to depart to the
opposite side, which command was
obeyed promj^tly and in haste. The
other side. The eastern side of the
lake.

23. Asleep. He needed sleep, like
other men, especially after a day of
constant labor. It was his design, also,
that this storm should be simultaneous
with his sleep, so that his disciples

A. D. 28.

LUKE VIII.

195

lake; and they were filled with wafer, <> and were in '*^\ ,^: P'^^^"^'

24 jeopardy. And they came to him, and awoke him, {q'" » "• • •
sayiniT, Master, master, we ])erish ! Then he arose,

and rebuked the wind and the rajj^in^^ of the water:

25 and they ceased, and there was a calm. And he said

should feel their extremity and l)e the
more deeply impressed with his power
over the elements. Like Jonah, he
slept in the midst of the storm ; hut
how differently! — the propliet tleeing
from duty, Jesus calmly awaitincf the
fxact moment of duty ; the prophet
the cause, Jesus the allayer, of the
Btorm.

There came down a storm of
wind, precipitated from the heavens
and the surrounding mountains u])on
the lake. It wtis one of those sudden,
violent squalls or whirlwinds, attended
with some rain, to which the lake is
subject. Captain C. W. Wilson {Re-
covery of Jerusalem) gives the following
graphic description of one of these
storms on the Sea of Galilee.

" 1 hid a good opportunity of watch-
ing one of them from the ruins of
Gamala on the eastern hills. Suddenly,
about midday, there was a sound of
distant thunder, and a small cloud ' no
bigger than a man's hand ' was seen
rising over the heights of Lubieh, to
the west. In a few moments the cloud
began to spread, and heavy black
masses came rolling down the hills
toward the lake, completely obscuring
Tabor and Hattiu. At this moment
the breeze died away ; there were a few
minutes of perfect calm, during which
the sun shone out with intense power,
and the surface of the lake was smooth
and even as a mirror; Tiberias, Mejdel,
and other buildings stood out in sharp
relief from the gloom behind; but they
were soon lost sight of as the thunder-
gust swept past them, and rapidly ad-
vancing across the lake lifted the
placid water into a bright sheet of
foam ; in another moment it reached
the ruins, driving myself and com-
panion to take refuge in a cistern,
where, for nearly an hour, we were
confined, listening to the rattling peals
of thunder and torrents of rain. The
effect of half the lake in perfect rest,
whilst the other half was in wild con-
fusion, was extremely grand; it would
have fared badly with any light craft

caught in mid-lake by the storm ; and
we could not help thinking of that
memorable occasion on whi'-h the
storm is so graphically descrilied as
'coming down' (Luke 8 • 23) upon the
lak** "

'I hey were filled, or began to be
filled, referring to the boat ; the persona
in it are figuratively put for the ship
itself. Hence, they, the ship, and the
disciples were in jeopardy, in peril
of sinking. " It was covered with the
Avaves," Matt. 8 : 24.

24. They, his disciples. Awoke
him. They roused him uj), not for his
safety, but their own. Master, Mas-
ter. The word here used is somewhat
a favorite with Luke, denoting a teacher
with authority. The same word is used
in ch. 5 : 5, on which see. The repeti-
tion shows the intensity of their feel-
ings and their imminent danger. We
perish! A mingled prayer and com-
plaint, with mingled fear and faith.
The cries of intense anxiety, the ex-
clamations of terror, " Master, Master,
we are lost ! Canst thou lie sleeping
here while we are perishing? Save us
from impending ruin !" Matt. 8 : 25.
How great the tempest, thus to terrify
the disciples, who were accustomed to
sailing and fishing on the lake !

He arose. How patiently he bears
their murmuring and their little faith,
and how quickly he comes to their
relief! Rebuked the av ind and the
raging of the Avater, the swelling
waves. Some infer from the language
that Satan and his demons were the
cause of the storm, and that they are
the objects of rebuke. It may be ex-
plained, however, by supposing a strong
personification. By thus speaking,
Jesus showed that the elements were
subject to his bidding. Compare -Ps.
106 : 9; 89 : 8, 9. They ceased.
Both the winds and the rolling waves.
The latter was the more remarkable,
for the wind sometimes comes and goes
suddenly ; but the waves continue to
roll, subsiding gradually. But here the
waves as well as the wind cease sud-

196

LUKE VIII.

A. D. 28.

unto them, Where is your faith? And they being
afraid wondered, saying one to another, What manner
of man is this! ""for he commandeth even the winds 'Ps. 89. 9
and water, and they obey him.

Jesus casts out legion, who enter and destroy the swine.
26 " And they arrived at the country of the Gadarenes,

• Mt. 8. 28; 9. 1
Mk. 5. 1 ; Is. 27
1 ; J as. 2. 19;
Rev. 20. lb.

denly. And there was a calm, a
stillness; the wind is lulled, and the
lake is without a ripple ; what a contrast
to the violent agitation of both air and
water which had just subsided ! Jesus
with his disciples in the ship is a beau-
tiful emblem of the church tossed and
shaken by the tempests of the Avorld,
yet always safe ; for Jesus is with her
to the end. Compare, in contrast, Ezek.
eh. 27, where Tyre is presented under
the figure of a vast ship, built, manned,
and freighted by the combined skill,
strength, beauty, and riches of all
nations ; but it is broken by the storm
and destroyed.

25. Jesus rebukes the troubled hearts
of his disciples. Matthew places this
before, and Mark and Luke after, the
rebuking of the wind. The language
comes in perfectly natural while Jesus
is rising up from sleep. A part may
have been spoken before and a part
after the miracle. Thus as he awoke
he may have answered their complain-
ing entreaty, " Why ai'e ye fearful, O
ye of little faith ?" Matt. 8 : 26. Then,
arising and rebuking the elements, he
may have added, " Where is your
faith?" Luke 8 : 25; " W^hy are ye so
fearful ? How is it that you have no
faith ?" Mark 4 : 40. Their earnest en-
treaty showed that they had a '' little
faith ;" but as their terror arose from
want of confidence in the power of Je-
sus, and so completely unmanned them,
it could be said comparatively that they
had "no faith."

They being afraid wondered.
Fear and astonishment are mingled to-
gether, leading them to exclaim. What
manner of man is this? Rather,
Who, then, is this who exercises such
perfect control over the elements of
nature? For he commandeth,
rather, that he commandeth, with au-
thority as to a subordinate, referring to
the proof of Christ's great power, as
shown in the obedience of the elements.
From Matthew (8 : 27) this seems to be

the exclamation of the crew or sailors
on board. But here, and also in ilark
(4 : 41), it aj)pears that the disciples
shared in their feelings and exclama-
tions of amazement. They indeed be-
lieved in Jesus as the Messiah, but such
an exhibition of power confounded
them — not only confirmed their pre-
vious knowledge and belief of his
greatness, but excited within them
wondering thoughts regarding his di-
vine origin, power, etc. Compare the
exclamation of the mariners on a sim-
ilar occasion (Matt. 14 : 33), "Of a
truth thou art the Son of God."

26-40. Healing of the Gadarene
Demoniac. After which he returns to
the western side of the lake, Matt. 8 :
28 to 9 : 1 ; Mark 5 : 1-21. The account
of Mark is the fullest and most vivid.
That of Luke comes next in fulness and
detail.

26. They arrived. Rather, They sail-
ed to — that is, from where the tempest
was stilled. Country of the Gada-
renes. According to the highest critical
authorities, co?n?7r?/ of the G era series ; so
also in Mark 5:1; but in Matt. 8 : 28 the
most approved reading is " country of
Gadarenes." It should be added, how-
ever, that there is some manuscript au-
thority for reading Gergesenes in Mark,
and especially in Matthew and Luke.
We will briefly notice the three cities
in order. (1) Gadara, now Umkeis, was
a city of Perea, a chief city of Decapo-
lis, about seven or eight miles south-east
of the Sea of Galilee. The territory or
" the country " of Gadara could well ex-
tend to the lake. The hill on which
the city was located could not, however,
have been the scene of the miracle, for
it was not .lear enough to the lake ; and
besides, the swine would have had to
run down the mountain, ford the Hie-
romax (now the Jcrmnk), a river as deep
and rapid as the Jordan, and then cross
a plain several miles before reaching
the sea. (2) Gerasa, now Jerash, on the
eastern boundary of Perea, was a town

A. D. 28.

LUKE viir.

197

27 which is over against Galilee. And when he went
forth to land, there met him out of the city a certain
man, which had devils long time, and ware no clothes,

28 neither abode in any house, but in the tombs. When
he saw Jesus, he cried out, and fell down before him,

of Decapolis, about forty miles south-
east of the scene of the miracle. Jose-
nhus describes it as rich and populous.
Alost beautiful and extensive ruins
now mark its site. A large tract of
country adjacent to the city, possibly
extending to the Sea of Galilee, may
have borne its name. Jerome states
that in his day Gilead was called Gerasa.
(3) Gerge^Ki, according to Origen, was a
city that stood on the eastern shore of
the Sea of Galilee. Some reference to
its ancient inhabitants may possibly
have been made by Girgashites in Josh.
3 : 10. Its ruins, now called Gersa, may
be seen on the eastern shore of the
lake, about midway between the en-
trance and the outlet of the Jordan.
" It is within a few rods of the shore,
and an immense mountain rises directly
above it, in which are ancient tombs.
. . . The lake is so near the base of
the mountain that the swine rushing
madly down it could not stop, but
would be hurried on into the water and
drowned." — Dk. Thomson, The Land
and the Book, vol. ii., pp. 35, 36. This
is confirmed by the report of Captain
Wilson to a society in England known
as the Palestine Exploration Fund, as
follows : " Between Gersa and Wady
Fik appears to have been the scene of
the destruction of the herd of swine ;
indeed, no other point on that side of
the lake is so suitable. From the eastern
plateau the ground slopes steeply, in a
few places almost precipitously, down
to the level of the lake, leaving a mar-
gin of fertile land from half a mile to a
mile broad between the base of the hill
and the water; but at this particular
point, and only at this, a spur runs out
to the shore. There is no clifF, but a
slope sufficiently steep to fulfil the re-
quirements of the Bible narrative."
The name as pronounced by the Arabs
is very nearly the ancient Gergesa or
Geresa. Hence the country of the Gera-
senes is best explained as referring to
the district of this city on the shore of
the lake. The country of Gergesa or
Gerasa probably joined upon that of j

Gadara ; and as the limits of the terri-
tory of each citv were not very accu-
rately defined, Matthew could call it
the country of the Gadarenes, and Mark
and Luke the country of the Gerasenes.
Over against Galilee. On the east-
ern side of the lake. This locates the
country of the Gerasenes here spoken
of on the eastern shore of the lake.

27. When he went forth to land,
etc. When he landed, immediately the
demoniac met him. This shows that
the miracle was performed near the
shore. Out of the city, belonging
to the city. Luke alone mentions this.
This most naturally implies that the
city was near the shore. A certain
man. Matthew says, "two possessed
with devils." This, however, is no con-
tradiction ; for he who speaks of the two
includes the one, and they who speak
of the one do not deny that there were
two. One of them may have been more
prominent and afterAvard well known
to many, and hence may have been only
noticed by Mark and Luke. He only
may have gone forth publishing the
great things done for him, ver. 39,
Which had devils, demons. Notice
the plural is used ; so in Matt. 8 : 28.
Luke alone mentions long time and
ware, wore, no clothes, though im-
plied in Mark 5 : 3-5, 15. Thomson
{Land and Book, vol. i., p. 211) thus
refers to this common trait of insanity :
" I have seen them absolutely naked in
the crowded streets of Beirut and Sidon.
There are also cases where they run
wildly about the country and frighten
the whole neighborhood." Neither
abode, had his temporary residence,
in any house, but in the tombs.
The sepulchres of the Hebrews were
generally cut out 5f the solid rock.
Caves were also used for this purpose.
They are now often resorted to for shel-
ter during the night, and sometimes
the wandering Arabs take up their win-
ter abode in them. Compare Judg. 6 :
2. A maniac too is sometimes found
dwelling in them.

28. Saw Jesus. Luke here briefly

198

LUKE VIII.

A. D. 28

and with a loud voice said, What have I to do with
thee, Jesus, thou Son of God most high ? I beseech

29 thee, torment me not. For he had commanded the
unclean spirit to come out of the man. For often-
times it had caught him, and he was kept bound with
chains and in fetters ; and he brake the bands, and

30 was driven of the devil into the wilderness. And
Jesus asked him, saying, What is thy name? And
he said, Legion : because many devils were entered

relates what Mark expands in eh. 5 : 6,
7. Cried out, gave one of his un-
earthly shrieks. Fell down before

him, in reverence. The verb here
used is not so strong as that used by
Mark 5 : 6. Thus he whom no one
could tame prostrates himself in rever-
ence before the Son of God. Demons
believe and tremble (James 2 : 19),
while unbelieving Jews blaspheme,
Mark 3 : 22.

And said. Thus the demons speak
through the man, so thorough was
their control over both his body and
soul. What have I to do with
thee. What is there in common be-
tween thee and me? Why interfere
with me ? Ezra 4 : 3. See on ch. I :
24. The use of the singular here may
be explained by supposing the chief or
commander of these unclean spirits as
speakinsf. Son of God most high.
Evidently recognizing his divine na-
ture. Compare on ch. 1 : 35. I be-
seech thee. What a sight ! Demons
at prayer. Torment nie not. The
presence of Jesus, sending the demons
from the man (see next verse), or send-
ing them into the abyss, or hell, were
each and all a torment to the demon.
Matt. (8 : 29) adds '' before the time "
— that is, of final doom, Matt. 25 : 41 ; 2
Pet. 2:4; Jude 6.

29. Liike here gives the reason of this
remarkable and importunate adjura-
tion. For he had commanded, more
exactly. For he commanded him. Jesus
had just before this cry commanded the
unclean spirit to come out of the man.
This itself was a source of torment, and
excited the demon's guilty fears of some-
thing even more terrible. Demons seem
to have been less miserable in human
possession than without it. It should
be noted that the iinclean spirit did not
come out immediately upon Christ's
command. This was not owing to the

strength of the demons, or to any in-
abilit}^ in Jesus, but to his wisdom,
who permitted the unclean spirit to
speak imploringly, tell his name, and
the great number under him. Thus
the great power of Jesus was the more
strikingly manifested to his disciples,
and for all time. Luke more par-
ticularly describes the miserable con-
dition of the man. Compare Mark 5 :
3-5. For oftentimes, etc. A more
correct translation is, For during a
long time it had seized him. The pos-
session was of long standing. He w^as
kept bound. Rather, he ivas hound,
being kept under close confinement, or,
as the Bible Union version has it, being
secured tvith chains and fetters^ so that
he could not get away or do violence.
Chains, specially for binding prisoners.
Fetters, or shackles, especially for
the feet, though they may be applied
to any part of the body. And he
brake, asunder, tare or burst asunder
the bonds, showing his unnatural
muscular strength. And was driven
of, by, the devil, demon, into the
wilderness, desert places, among the
mountains and tombs, Mark 5 : 5. This
language plainly indicates the power
of a personal demon. Mark adds, " nei-
ther could any man tame him," bring
him physically and mentally under his
power. Matthew (8 : 28) says that he
was " exceeding fierce, so that no man
might pass that way."

30. Asked him, the unclean spirit
who had spoken through the man, ver.
28. What is thy name? Jesus did
not ask this for his own information,
but to show the miserable condition of
the man and the great combined power
of demons, which he was about to over-
come. Legion. Tlie Eoman legion
consisted of about six thousand. The
word had come to signify any large
number with the ideas of order and

A. D. 28.

LUKE VIII.

109

31 into him. And they besought him that he would not
command them to go out *into the deep.

32 And there was there an herd of many "swine feed-
ing on the mountain : and they besought him tliat he
would sutler them to enter into them. "And lie suf-

33 fered them. Then went the devils out of the man,
and entered into the swine : and the lierd ran vio-
lently down a steep place into the lake, and were
choked.

• Rev. 2<). 3.
•Lo. 11. 7,8.

« 1 Kl. 22. 22 ; Ac.
HJ.M; 19. 16, 17.

Bubordination. It is about equivalent
to host, and explained by the unclean
spirit himself. For mauy devils, etc.
One chief, suj)erior one, with inferior
ones under him. He ji^ives his name as
associated with subordinate spirits. It
shows his overwhelming power over
the entire nature of the man. That
eyil spirits go often in companies is
to be inferred, not only from this, but
also from the case of Mary Magdalene,
from whom were cast out seven demons,
cli. 8 : 2. How many demons there
were in this case we have no means of
knowing, although the number of the
swine, two thousand (Mark 5 : 13),
may be suggestive of the number of
demons.

31. They, the demons, besought
him. Some of the best manuscripts
and versions read, he, the demons, be-
sought /u?/i, which agrees better with the
preceding verse. An unclean spirit at
prayer ! Yet many men are prayerless.
Not command them. They acknow-
ledge Christ's power and authority.
The deep. Rather, the abyss, or hell,
the abode of lost spirits, Rev. 9:1,11;
20 : 3.

32. On — better,t?i — the mountains,
within the region of the mountain.
This is consistent with Mark 5 : 11,
" nigh unto," rather '• by the mountain, "
on a slope of the mountain ; and with
Matthew (8 : 30), "a good way off from
them," a relative exjjression, which
may be applied to a greater or less dis-
tance, according to circumstances and
the particular feelings of the beholder
at the time. Many swine. Mark
(5 : 13) states that they numbered about
two thousand. They besought. The
demons all unite in a special petition.
They do not ask that they may be made
better or have their natures changed ;
but as they must depart from the man,
they ask permission to enter the swine.

That he would suffer, or permit,
them. They recognize the power of
Jesus as Lord. They do not demand
but entreat him as one who can do with
them as he sees fit. Swine. These
unclean brutes were congenial with
their unclean natures. How they could
possess inferior animals is not dithcult
to imagine, since they so thoroughly
possessed the lower and sensual nature
of men. They could exert no moral
and intellectual influence, as in man,
but they could operate through the
organs of their bodies, and through
their animal and sensual natures.

He suflfered them. Jesus did not
send them, but permitted them, and the
permission was immediate. Why he did
this we are not informed. The requests
of Satan are sometimes granted (Job
1 : 12; 2 : 6), but always for some good
purpose in the end. By giving them
this permission it was clearly shown
that demons do exist, that those pos-
sessed with demons were not simply
insane or suffering from mere bodily
disease. It also showed the power and
malignity of these fiends of darkness
and their subjection to Christ, who
"was manifested that he might destroy
the works of the devil," John 3 : 8.
Their final and utter overthrow was
foreshadowed.

33. The herd ran violently down
a steep place. Rushed down the
overhanging steep. The declivity at
the base of the mountain at Gersa is
said to be almost perpendicular. " The
bluff behind is so steep, and the shore
so narrow, that a herd of swine rushing
frantically down must certainly havt.
been overwhelmed in the sea before
they could recover themselves." — Mr.
Tkistram, Land of Israel, p. 406.
Choked. Strangled in the sea, result-
ing in their death ; Matthew (8 : 32) defi-
nitely says, " perished in the waters. "

200

LUKE VIII.

A. D. 28.

34 When they that fed them saw what was done, they
fled, and went and told it in the city and in the coun-

35 try. Then they went out to see what was done ; and
came to Jesus, and found the man, out of whom the
devils were departed, sitting at the feet of Jesus,
clothed, and in his right mind : and they were afraid.

36 They also which saw it told them by what means he
that was possessed of the devils was healed.

37 ^Then the whole multitude of the country of the
Gadarenes round about ^besought him to depart from
then" ; for they were taken with great fear. And he
went up into the ship, and returned back again.

y Mt. 8. 34.
• Ac, 16. 39.

1 his miracle and that of the withered
fig tree which Jesus cursed (ch. 11 : 12-

14, 20) are the only ones which resulted
in any destruction of property. Cavil-
lers have seized hold of these in their
objections to Christianity. But Christ
as the Son of God had a right to send
the demons wherever he pleased. The
cattle of a thousand hills were also his
(Ps. 50 : 10), and he had a right to do
what he would with his own, Matt. 20 :

15. The act was one of sovereign au-
thority. Besides, the permission was
our Lord's, the destruction of the swine
the work of demons. Jesus was no
more responsible for what the demons
did than he is for what wicked men do,
whom he permits to live and to hold
positions of power in the world. We
must believe that Jesus had wise and
good reasons for this permission, as
for all he ever did or permitted. The
owners may have in various ways show-
ed contempt for the Mosaic law, and
hence this judgment upon them. This
may have been a special providential
sermon for the people of that city and
vicinity.

34. The feeders of the swine, aston-
ished and affrighted at the frenzied
destruction of the whole herd in the
Sta, flee and report the catastrophe to
the owners in the city and in the
country, or fields. Gersa and vicinity
are doubtless meant. From Matt. 8 :
33 it appears that they also told " what
was befallen to the possessed with
devils." Their haste in fleeing did not
give them much time for this. But they
doubtless saw and heard the demoniac
at the base of the mountain, and from
his changed deportment inferred some
of the facts of the case.

35. The people at once went out to

see for themselves what was done.

Such a wonderful occurrence would
quickly call out a crowd. Matthew
(8 : 34) says "the whole city came out
to meet Jesus." They came to Jesus,
and found the man, no longer a de-
moniac, wild and raving, but sitting
at the feet of Jesus as a disciple, a
learner, ready to hear instruction and
obey it; and clothed like others with
raiment and in his right mind, with
a sane or sound mind. The effect upon
them: they were afraid, they were
awestruck at such an exhibition of
supernatural power, and in the presence
of one possessed with greater power
than legion.

36. They also Avhich, who, saw
it. Those who had been eye-witnesses;
probably those who had come with Je-
sus across the lake, and possibly other
spectators with them not mentioned.
The keepers of the swine, who fled and
told the owners, doubtless returned with
the people, but they were probably not
able to relate so particularly the cir-
cumstances as those who had been
nearer the scene of the miracle. Told
by what means, rather, how, in what
way, the man was healed. They re-
port the circumstances.

37. The effect of the miracle upon
the people. The w^hole multitude,
who had thronged to see tlie stranire
sight from the country of the Gad-
arenes round about. According to
the highest critical authorities, the Ge-
rasenes, as in ver. 26 ; from Gersa and
the surrounding region. Upon seeing
and hearing what Avas done, they be-
sought him , etc. Luke adds the special
reason for this strange request : for they
were taken, seized, with great fear.
They were not only filled with a super-

A.. D. 28.

LUKE VIIT.

201

Now *the man out of whom the devils were de-

Inirted besoujrlit him tli:it lie miirlit bo with him. But
Tesus sent him away, saying. Return to thine own
house, '•and show how preat things God hath done
unto thee. And he went his way, and " jjublished
throughout the whole city how great things Jesus had
done unto him.

•Mk. 5. 18; Phil.
1.23.

b Ps. .32. 6; 71. IS;
(iai. 1. *J.l, 2i; 1
Tim. 1. l;i-lH.

•Ps. GC. 13; r.'6. 2,
3,

ititious awe at such exhibitions of power
compare Deut. 5 : 25 ; Luke 5:8), but
vith fear that similar results might at-
end other miracles. Other owners of
iwiue mav have thoujjht their traffic iu
langer, Acts 19 : 24-31. To what ex-
remes do worldly interests excite men!
^Vorldly gain is valued above the bless-
ngs of Jesus, To their minds the loss
)f the lierd of swine more than coun-
erbalanced the cure of the demoniac !
Jesus answers their prayer and lets
hem aloue. He went up (omit up)
into the ship and returned. We

10 not read of his ever visiting them
igaiu. Contrast the CHtreaty of the
>amaritaus, John 4 : 40.

38. Besought him, as Jesus was
mtering the boat, Mark 5 : 18. A va-
riety of reasons doubtless united in
eading him to make this request. It
vas the warm expression and desire of
jratitude and love. The mean and sel-
ish request and treatment of the Gera-
;enes doubtless strengthened this feeling
ind desire. Very likely, too, he might
lave feared a repossession by the de-
uons after Jesus departed, Matt. 12 :
13-45.

39. The demons pray, and their pray-
ers are granted, to their own discomfiture,
rers. 10, 12 ; the Grerasenes pray, and
heir prayer also is granted by being
eft to their own destruction ; the man
.vho had been healed prays, and behold
lis petition is not granted, for it was
lot best and he had a work to do.
Return to thine own house. AVhere
s not told, possibly at Gadara. It was
somewhere in Decapolis, Mark 5 : 20.
Show, tell, relate. There is a time to
>peak and a time to keep silent, ver. 43 ;
;h. 1 : 44. The proclamation of his mir-
icles often increased the multitude, to
lis great inconvenience, ch, 1 : 45 ; 2 :

11 3 : 9, 10. But here Jesus was about
:o leave the country. The healed man
should be a living witness of the good-
ness and mercy of Jesus to that whole
region against the evil reports of herds-

men and swine-owners. " Let not tlie
story of the destruction of the swine be
the only one in circulation ; let the de-
liverance of the poor demoniac al.so be
told, and let him be the person who
should tell it." — Andrew Fuller. A
reason for this command may doubtless
also be found in the man himself. It
was for his good to go to his home and
announce the facts of his deliverance.
His friends at home needed the spirit-
ual blessings of which he was probably
a partaker, and he needed the develop-
ment which such activity would pro-
duce. And nowhere could the great
cure be so much appreciated as in liis
own house, (iod, through the power
of Jesus, the Messiah. The healed man
speaks of Jesus in the next sentence.
It is quite likely that he had some idea
of Christ's divine nature, since the de-
mon had called him the Son of the most
high God, ver. 28. Lie had very prob-
ably received spiritual as well as bodily
deliverance. Hath done lor thee.
Hence he was truly a representative of
Jesus to the inhabitants of his country,
Matt. 25 : 45. His commission rather
implies his belief in Jesus as the Mes-
siah.

Obedient to Christ's command, the
healed demoniac began to publish what
Jesus had done for him, not only to
his own house, but through "the
whole city, probably of Gersa, and
according to Mark 5 : 20, through that
M'hole region lying east and south-east
of the Sea of Galilee, called Decapolis,
a name meaning the ten cities. All did
marvel. No glorifying God, no con-
versions, are recorded. The great mir-
acle excited wonder, but we are not
told that it led to repentance and
faith. Something more than miracles
is needed to reach and savingly benefit
the heart. Still, the healed demoniac
may have accomplished a work pre-
paratory to the future proclamation of
the gospel.

40. Jesus having returned to the

202

LUKE VIII.

A. D. 28.

Raising of Jairus' daughter ; and healing of a woman with
an issue of blood.

40 And it came to pass, that, when Jesus was returned,
the people gladly received him : for they were all
waiting for him.

41 ^And, behold, there came a man named Jairus,
and he was a ruler of the synagogue : and he fell
down at Jesus' feet, and besought him that he would

42 come into his house : for he had one only daughter,
about twelve years of age, and she lay a dying.

43 But as he went the people thronged him. ® And a

dMt. 9.18; Mk. 5.
22.

• Mt. 9. 20 ; 2 Chr.
16. 12; Job 13.4;
Is. 55. 2.

western side of the lake, the people
gladly received him, welcomed him.
They were all waiting for him, by

the seaside, probably near Capernaum,
Matt. 9 : 1. They were expecting his
arrival. Very probably they saw his
ship in the distance and hastily assem-
bled to receive him.

41-56. Eaising of Jairus' Daugh-
ter; Healing of the Woman with
THE Issue of Blood. Matt. 9 : 18-
26 ; Mark 5 : 22-43. Mark is the fullest
and most graphic of the three evan-
gelists. Luke again comes next in ful-
ness and detail. According to Matt.
9 : 17, 18, these miracles were per-
formed immediately after Christ's dis-
course on fasting at Matthew's feast.
The position of this section then would
be just after Mark 2 : 22 and Luke 5 :
39. See on ver. 56. For some reason
unknown to us Mark and Luke may
have deferred this account till after the
healing of the demoniac, possibly to
bring together these wonderful miracles
on opposite sides of the lake, placing
last the greatest miracle, the raising of
the dead. Or we may suppose that
Christ's discourse on fasting (Matt. 9 :
14-17 ; Mark 2 : 18-22 ; Luke 5 : 33-39)
finds its position at this point between
the healing of the demoniac and the
raising of Jairus' daughter. Some sup-
pose that Matthew's feast also (ch. 2 :
15-22) finds its true position here. But
every arrangement is beset with dif-
ficulty. Did we know more of the cir-
cumstances, all would be plain. See
author's Harmony, notes on ^§ 46, 47,
48.

41. And hehold, there came.
These words do not necessarily connect
this in time with the preceding miracle.
The meaning may be, " And on a certain
occasion there came." Or, taking the

last clause of the preceding verse, On a
time he was by the sea, surrounded with
crowds, and. there came. According to
Matt. (9 : 10, 14, 18) Jesus seems to
have been in the house of Matthew, ch.
5 : 29. But it is not necessary to sup-
pose the whole or even a part of Christ's
discourse on fasting to have been de-
livered in the house ; see on ch. 5 : 33.
It may have been given, after coming
forth from Matthew's feast, in a public
place.

A ruler of the synagogue. One
of the elders and presiding officers, who
convened the assembly, preserved order,
invited readers and speakers. Acts 13 :
15. Jairus, probably the Hebrew
name Jair (Num. 32 : 41), meaning
tvhom Jehovah enlightens. Fell down
at Jesus' feet, in the posture of rev-
erence and earnest entreaty.

42. For. Luke gives the reason why
Jairus besought Jesus. One only
daughter. Better, an only daughter.
Luke alone mentions this. She lay a
dying. Mark (5 : 23) savs "at the
point of death." But Matthew (9 : 18),
"is even now dead." The father on
reaching Jesus may have first given
vent to his fears by the strong state-
ment, she "is even now dead," or rather
has just now died, and then have ex-
plained himself by saying that she was
at the point of death or dying. His
strong faith is shown by his leaving his
dying daughter to seek the aid of Jesus,
and by his earnest entreaty,

Jesus immediately complies with the
request and goes with Jairus " to his
house. The people, multitude, such
as so often attended him, followed and
thronged him, pressed upon him, a
strong word in the original, crowded
upon him almost to suflocation, so that
he could not walk without difficulty.

A. D. 28.

LUKE VIII.

203

woman havinp: an issue of blood twelve years, which
had spent all her livin^j^ upon j)hysicians, neither

44 eould be healed of any, eanie boliind //////, and touched
the border of his garment: and immediately her issue

45 of blood stanched. And Jesus said, Who touched
me? When all denied, Peter and they that were with
him said, Master, the multitude throng thee and press

46 /Afc, and sayest thou, Who touched me? And Jesussaid,
Somebody hath touched me: for I perceive that 'virtue

'ch. 6.
30.

19; Mk. 5.

43. At this point Matthew, Mark,
and Luke relate the healing of a
woman having a chronic disease which
according to the law rendered her un-
clean, Lev. 15 : 25. The details of her
grievous disorder arc unnecessary. Her
hopeless case and the incurablencss of
her disease are shown in this and the
next verse. It was of long continuance,
chronic, twelve years.

Spent all her living upon phy-
sicians. There was a medical pro-
fession and many practitioners. This
woman had ])robably been j)ossessed of
wealth and had moved in good society,
but the expenses of many physicians
had reduced her to ]>overty. Although
she had emphatically spent all, yet
she was not benetited (Mai'k 5 : 26),
tteither could she he healed of
any, by any. Luke, a physician,
strongly put her case that her disease
was incurable.

44. But having heard of Jesus, having
faith in his power to heal her, she ap-
proaches him in the crowd from be-
hind, both from a sense of her un-
worthiness and her unclean ness, and
also to escape observation, and touched
the border, rather, the fringe, of his
garment, his mantle, outer garment.
Lev. 15 : 38. " It is important, though
it may be ditficult, to realize the situa-
tion of this woman, once possessed of
health and wealth, and no doubt moving
in respectable society, now beggared
and diseased, Avithout a hope of human
help, and secretly believing in the
power of Christ, and him alone, to
heal her, yet deterred by some natural
misgiving and by shame, perhaps con-
nected with the nature of her malady,
from coming with the rest to be publicly
recognized and then relieved. How-
ever commonplace the case may seem
to many, there are some in whose ex-
perience, when clearly seen and serious-

ly attended to, it touches a mysterious
chord of i^ainful sympathy." — Alex-
ander.

Immediately, etc. The cure in this
verse is described as instantaneous and
complete. Stanched, stopped. The
deep-rooted disease was thoroughly
cured.

45. Who touched mc? The ques-
tion implies neither ignorance nor dis-
simulation in Jesus. It was asked in
order to call forth the confession of the
woman for her own good and the good
of others. Compare ch. 24 : 17-19,
where Jesus asks questions of the two
on their way to Emmaus, not for his
own information, but to draw out a
statement of their views and feelings.
So a judge asks the prisoner whether
he is guilty or not guilty, though he
may know the certainty of his guilt.
Compare Gen. 3 : 9 ; 2 Kings 5 : 25.

A general denial by the multitude
followed, all denied. The question
seemed unreasonable, uncalled for.
Peter and they that Avere with
him. His immediate followers who
believed on him. Luke alone mentions
the name of Peter in this connection.
It was much like Peter thus to speak
both for himself and as spokesman for
the disciples. There is a shade of cen-
sure in Peter's words. He thinks
merely of an accidental and not in the
least of a believing touch.

46. But Jesus atiirmed that some one
had touched him, implying a touch
of intention and faith, and not a mere
thoughtless and accidental pressing of
the multitude, for he perceived that
virtue — that is, power — had gone out
from him. He had an inward con-
sciousness of the fact. He knew it in-
tellectually. The words do not imply
that the power went out involuntarily.
Others touched him, but felt no saving
influence, because theirs was not ita

204

LUKE VIII.

A. D. 28.

47 is gone out of me. And when the woman saw that

«she was not hid, she came trembling, and fall- kPs. 38. 9
ing down before him, she declared unto him before
all the people for what cause she had touched him,

48 and how she was healed immediately. And he said
unto her. Daughter, be of good comfort : ^ thy faith
hath made thee whole: 'go in peace.

49 ''While he yet spake, there cometh one from the
ruler of the synagogue's house, saying to him, Thy

50 daughter is dead ; trouble not the Master. But when
Jesus heard if, he answered him, saying. Fear not :
believe only, and she shall be made whole.

>> Mt. 8. 13.
•ISam. 1. 17.

k Mk. 5. 35.

faith. Her cure was the result and
answer of her touch of faith, which
reached beyond the fringe of his gar-
ment to his divine nature. Compare
oh. 6 : 19. Within that nature there
was the inherent power to cure diseases
and a knowledge of all that was going
on. He permitted power to go forth to
the healing of the woman when her
faith was properly exercised. That it
went forth without his permission and
direction is not required by the lan-
guage, and at the same time is in-
consistent with his divinity, as well as
absurd.

47. When the woman saw that
she was not hid. Mark (5 : 32) says
that Jesus " looked around to see her."
Jesus knew, and now by his look he
brings out the confession. Compare his
look upon Peter, Luke 22 : 61. She
came trembling. The trembling was
the result, the outward manifestation,
of her fear, which arose from a sense of
his greatness and of her own un worthi-
ness, from her stealthy method of ob-
taining a cure and his manner of
searching her out. In humility and
reverence she came, falling down,
prostrating herself, before him, giving
herself up to his power and mercy, and
declared before all the people,
candidly and publicly acknowledged
what she had done, why she did it, and
with what effect. Thus while Jesus
permitted her, in her timidity and sense
of shame, to receive his saving power
secretly, he called out a public acknow-
ledgment after that power had been
experienced.

*' Nature may shrink back and wish
to spare itself the shame of acknow-
ledging its moral pollution, but this
weakness must be conquered, and the

tide of love and thankfulness permitted
to flow out, full and free, to the glory
of divine grace. A genuine faith,
though untaught, unspoken, and per-
haps slightly superstitious, may receive
the first blessing ; but then it must be
spoken and taught and tested. It can-
not remain under the soil, but must
shoot up into the face of the sky and
live in the light of day." — A. Hovey,
3Iiracles of Christ, p. 168.

48. Having drawn from the woman
a proper confession, Jesus now speaks
words of comfort and confirms the
miracle. Daughter. A term of kind-
ness, and doubtless expressive of a
spiritual relation sustained to him, 2
Cor. 6 : 18 ; Heb. 2 : 10. Thy faith,
etc. According to Matthew (9 : 22), he
adds, " Be of good comfort." Jesus
makes her faith prominent, though im-
perfect, as the condition or means of
her cure. His divine power had been
exerted according to her faith. Go in
peace. A usual form of parting salu-
tation, especially to inferiors, expressive
of friendship and good wishes, Ex. 4 :
18 ; 1 Sam, 1:17; Luke 7 : 50 ; James
2 : 16. Literally, go into peace, into a
state of serenity and freedom from thy
former bodily and spiritual sufferings.
He dismisses her with his blessing.

49. While he yet spake. How
long these moments of delay must have
seemed to the anxious Jairus ! But in
the midst of them, while Jesus was still
speaking to the woman, messengers
came from the ruler's house announ-
cing the death of his daughter. Trouble
not. It appears that Jairus had come
with the knowledge and consent of his
family. Master. Teacher.

50. When Jesus heard it. The
message, which was spoken as in

A. D. 28.

LUKE VIII.

206

61 And when he came into the house, he suffered no
man to go in, save Peter, and James, and John, and

52 the father and tlie mother of the maiden. And all
wept, and bewailed her : but he said, Weep not ; she

63 is not dead, ' but sleepeth. And they laughed him to 'John ii. ii, 13.

54 scorn, knowing that she wa:3 dead. And he put them
all out, and took her by the hand, and callea, saying,

private to Jairus. From words of peace
and blessing to the woman, Jesns turns
to give comfort to Jairus and encourage
his faith. Fear not, as if there were
no hope and all was lost. Believe only
in my power to help you and save your
daughter. And to assure his faith, Je-
sus adds, She shall be made whole.
He encourages his faith to expect the
recovery of his daughter, though some-
what indefinitely. Hoic, and really
from what, Jairus might still be in
doubt !

51. Only Peter, James, andJohn
are now suftered to go with him and
Jairus into the house and into the
apartment where the daughter was
lying, Mark 5 : 37, 40. The multitude
and other disciples, doubtless learning
that the child was dead, were the more
easily prevailed upon to stay from fol-
lowing Jesus. These three formed
Christ's innermost circle of disciples.
They were afterward selected to be
present at his transfiguration (ch. 9 :
2) and his agony in the garden, ch.
14 : 33. Thus were they fitted to be fore-
most in labors and sufferings. Acts 2 :
14; 3: 3, 4; 4 : 3, 13; 8 : 14; 12 : 2, 3.

52. All wept and bewailed her,
in loud expressions of grief. According
to Matt. 9 : 23, the flute-players were
performing their doleful music. The
custom of mourning for the dead and
at funerals is alluded to in such pas-
sages as Eccl. 12:5; Jer. 9 : 17 ; 16 : 6,
7 ; Ezek. 24 : 17 ; Amos 5 : 16. Similar
customs still prevail in the East. " It
is customary, when a member of a fam-
ily is about to die, for the friends to
assemble around and watch the ebbing
away of life, so as to mark the precise
moment when he breathes his last, upon
which they set up instantly a united
outcry, attended with weeping, and
often with beating the breast and tear-
ing out the hair of the head. . . . How
exactly, at the moment of the Saviour's
arrival, did the house of Jairus corre-
spond with the condition of one at the

present time in which a death has just
tiiken place ! It resounded with the
same boisterous expression of grief for
which the nations of the East are still
noted. The lamentation must also have
commenced at the instant of the child's
decease; for when Jesus arrived, he found
the mourners present and singing the
death-dirge." — Hackett, Illustration
of Scripture, p. 122. In the East burial
generally takes place very soon after
death. The ancient Jews commonly
buried a person the same day that he
died. Compare Acts 5 : 5-10.

Weep not. Cease your mourning.
Many ancient manuscripts have for
immediately after weep not. Is not
dead, but sleepeth. Regard her not
as dead, but sleeping, for she is soon to
come to life again. Some suppose her
death only apparent — that she was in a
swoon or state of unconsciousness like
one dead. But according to what fol-
lows, not only did the mourners know
that she was dead, but at the command
of Jesus her spirit returned. Jesus used
a similar verb when he said, " Lazarus
sleepeth," which he explained to mean
death, John 11 : 11, 14. It is true that
the verb in the latter passage is the
one generally used for describing death
as a sleep, Matt. 27 : 52 ; Acts 7 : 60 ; 13 :
36, etc.; but we find the verb of this
passage used also of the dead in 1 Thess.
5 : 10. Jesus also allowed the parents
and others to regard the damsel as
really dead and raised to life again,
Luke 8 : 52, 53, oQ. In relation to his
power, death was only a sleep from
which she should be speedily awak-
ened.

53. The company of mourners was
certain that the child was dead, and
understanding neither the language nor
the power of Jesus laughed him to
scorn, in derision, knowing that the
child was dead.

54. He put them all out. This
clause should be omitted, according to
the highest critical authorities. The

206

LUKE VIII.

A. D. 28.

55 Maid, ™ arise. And her spirit came again, and she
arose straightway : and he commanded to give her

66 meat. And her parents were astonished: but "he
charged them that they should tell no man what was
done.

™ch. 7. 14; John
]1. 43; Rom. 4.
17.

»Mt. 8. 4; 9. 30;
Mk. 5. 43.

omission is in harmony with Luke's
account, who is less particular than
Mark regarding what was done in the
house. Suiting his action to his words,
Jesus took or seized the hand of the
child. This was not necessary to the
miracle, but for the good of tliose
present. Their impression was thus
deepened, and the faith of the parents
strengthened. Called, cried out.
Maid, better Maiden, arise. Mark
gives the exact Aramaic words which
Jesus used : " Talitha cumi."

bb. Her spirit came again. This
was the actual return of her spirit. She
had been really dead. She arose
immediately. The cure was instan-
taneous and complete. The vividness
of the narrative is completed by the di-
rection to give her meat, food. She
was not only alive, but well. Jesus
was not unmindful of the little things
which lier parents in their amazement
overlooked.

bQ. Her parents were astonish-
ed, showing that they regarded her as
really raised from the dead. He
charged them to tell no one for wise
reasons — possibly to prevent arousing
the fanaticism of the peoj^le and the
greater envy of the Pharisees, for his
time had not come. Yet notwithstand-
ing this precaution, Matthew tells us
(ch. 9 : 26) that the fame went abroad
in all that land. There is no contradic-
tion between the evangelists, as some
would have us suppose. The death
of the child had been announced (ver.
49), but afterward she was alive and
well. The mourners and minstrels,
who had known of the child's death
and were put forth from the house,
must have found out that the child was
really restored to life. There were thus
ways enough for the report to spread,
even though the parents and disciples
strictly obeyed Jesus, which they may
not have done. This is the first in-
stance of Christ's raising the dead of
which we have any account, unless we
regard the raising of the widow's son
at Nain to have preceded this, Luke

7 : 11-17. But aside from questions of
harmony, that of the widow's son holds
a second and higher place. The ruler's
daughter was raised privately almost
immediately after dying, the widow's
son publicly and on the way to the
grave ; and afterward Lazarus, also
I)ublicly, from the tomb, having been
dead four days, John 11 : 39, 45, 46.
Thus we have a regular gradation in
exhibitions of divine power, which is
at least suggestive of the order in which
the events occurred. Immediately after
this miracle Matthew (9 : 27-34) places
the healing of two blind men and the
casting out of a dumb spirit.

Remarks.

1. How diligent \fas Jesus in doing
good ! May he ever be our model ! ver.
1 ; ch. 4 : 43.

2. None have more reason for grati-
tude for a Saviour than woman. From
the degradation of slavery the gospel
has raised her to be the companion of
man, and to devoted and most useful
service in the kingdom of God, vers. 2,
3 ; John 20 : 17 ; Acts 1 : 14 ; 8 : 12 ;
9 : 36 ; Phil. 4 : 3.

3. In view of what Christ has done
for us, we should minister to him, vers.
2, 3 ; 1 John 4 : 10, 19.

4. In our teaching it is well to seek
analogies from nature or daily life. Our
Saviour exalted familiar doings into
chapters and sermons, ver. 4 ; ch. 6 :
48.

5. As men commit seed to the earth
in expectation of a harvest, so should
we exercise faith in the promises of
God, ver. 4 ; James 5:7, 8 ; Ps. 126 i
5, 6.

6. " The strong faith of the sower
trusts his seed everywhere," vers. 6, 7 ;
Eccl. 11 : 6.

7. He who would understand divine
truth must hear with attention and seek
divine guidance, ver. 8, 9 ; 1 Kings 3 :
11, 12 ; John 14 : 26 ; Ps. 119 : 18.

8. The truths of the gospel are spe

A. D. 28.

LUKE VIII.

207

ciallv entrusted to Christiana, ver. 10 ;
Matt. IG : 17 ; 1 Cor. 4:1; Ileb. 1 : 1, 2.

9. Some persons, tliough living, are
given over to destruction, ver. 10 ; Horn.
1 : 28 ; Jer. (3 : 30.

10. Both the sower and the seed are
all-importiint. Witliout either no fruit
can be expected, ver. 11 ; Rom. 10 : 14,
15; 1 Pet. 1 : 25.

11. You may neglect jour soul, but
Satan will neglect no means to ensure
vour ruin, ver. 12 ; 2 Cor. 4:3, 4 ; 1
Pet. 5 : 8 ; 1 Tim. 5 : 13.

12. In the Spirit's work of renewing
the heart sorrow precedes joy. We
have reason to suspect that this is wrong
or imperfect where nothing but joy at-
tends professed conversion, ver. 13 ; ch.
15 : 17-23 ; 18 : 13, 14 ; John 16 : 8 ; 2
Cor. 7 : 10.

13. If we would be the Lord's, the
idols of the heart must be renounced,
vers. 13, 14 ; Ezek. 14 : 3-5 ; Matt. 5 :
29, 30 ; Rom, 8:7; James 4 : 4.

14. When the word of God is truly
received into the heart, the soul is sub-
jected and united to Christ, and brings
forth fruit to God, ver. 15; John 15 : 4,
7, 8 ; Gal. 5 : 22-24.

15. If we have received spiritual
knowledge, it is our duty to impart it to
others, ver. 16 ; Jer. 23 : 28 ; 1 Pet. 4 :
10.

16. All mysteries of God relating to
man will be made known at the proper
time, ver. 17 ; 1 Cor. 2 : 7-10 ; Dan. 12 :
9, 10.

17. The eternal interests of men de-
pend on how and what thev hear, ver.
18; Rom. 10 : 17 ; Eph. 1 : 13.

18. The diligent use of religious priv-
ileges and opportunities will yield a
rich return of blessings, ver. 18 ; Prov.
13 : 4; 19 : 15 ; 2 Pet. 3 : 14.

19. How great the honor of being a
disciple of Jesus ! Even the weakest
are among his nearest relatives and en-
joy an affection beyond any earthly
love, vers. 19-21 ; Isa. 49 : 15 ; Rom.
8 : 17.

20. If we would enjoy his love and
honor, we must do the will of our heav-
eulv Father, ver. 21 ; Matt. 7 : 21 ; 1
John 3 : 2, 10, 14.

21. All, when truly converted, begin
to desire to do the will of God, ver. 21 ;
Ps. 119 : 5; Rom. 7 : 22.

22. " Whither our Lord leads,believers
may safely venture and follow. Many

are willing to go to heaven by land, but
dread unknown perils." — Rev. W. H.
Van Dokn. Ver. 22; ch. 9 : 61, 62.

23. Jesus not only labored but slept
for a purpose — in this instance that
his discii)lcs in their extremity might
awake him, and that he might the bet-
ter manifest his power, ver. 23.

24. There is no storm in the world,
the church, the family, or the heart,
too violent for Jesus to quell, ver. 24 ;
Ps. 46 : 2, 3.

25. Even Christians often distrust
Christ in his providence; yet Jesus
deals tenderly with their want of faith,
ver. 25 ; ch. 24 : 25 ; John 20 : 27-29.

26. Jesus is willing to minister, not
only where people are ready to receive
him, but also where they are ready to
reject him, ver. 26 ; John 1:11; Rom.
10 : 21 ; Rev. 3 : 20.

27. Satan and his angels exert an
active influence among men, and are
prompt in opposing Christ and his
kingdom, ver. 27 ; John 12 : 31 ; 14 :
30 ; 1 Pet. 5 : 8, 9.

28. How deplorable the condition of
the sinner under the power of sin and
Satan ! vers. 28, 29 ; Jer. 17:9; 13 : 23 ;
John 3:6; Rom. 8 : 3, 4.

29. If the condition of men under
Satan's power can be so terrible in this
world, what must it be at last in hell !
ver. 29 ; Matt. 25 : 41.

30. Jesus is Sovereign of the universe,
ver. 28; Eccl. 8:4; Matt. 28 : 18;
Phil. 2 : 9-11 ; Rev. 19 : 16.

31. An answered prayer is not always
a sign of divine approbation, nor an
unanswered one a sign of divine dis-
pleasure, vers. 30-32 ; Ps. 78 : 29 ; 106 :
14, 15.

32. The powers of hell are subject to
the word of Jesus ; they cannot go
beyond his permission, ver. 31 ; Luke
10 : 18, 19.

33. Jesus may permit our property
to be taken from us either in mercy or
judgment, ver. 33; Dan. 4 : 34, 35.'

34. Multitudes who grovel in the
filth of iniquity, like the swine when
possessed of the devil, rush madly on
in companv to their own destruction,
ver. 33 ; 2 Pet. 2:12; Rev. 12 : 12.

35. Many, fearing worldly danger or
loss on account of Christ, lose their own
souls, vers. 33-36 ; Luke 9 : 23-26.

36. Covetousness ruins multitudes,
ver. 37; Luke 12 : 15-21 ; Col. 3 : 5.

208

LUls E IX.

A. D. 29

37. Christ often answers the prayeir,
** Depart from us, for we desire not a
knowledge of thy ways," and leaves
the petitioners to perish, vers. 37, 38 ;
Job 21 : 14; 22 : 17.

38. How unhappy would wicked men
and demons be in heaven with Christ,
whom they so much dread ! ver. 37 ;
Rev. 6 : 16.

39. Jesus will not compel repentance.
He overcame the tempest in approach-
ing Gerasa, cast out demons on enter-
ing the country, but turned back before
the opposing will of the wicked in-
habitants, ver. 37; Matt. 22:3; 23:
37 ; John 5 : 40.

40. Jesus knows better than his peo-
ple where they should go and what
thev should do, vers. 38, 39 ; Luke 9 :
57-62.

41. Home has the first claim upon
the attention of a Christian, especially
of a young convert, ver. 19 ; Ps. 66 : 16 ;
John 1 : 41, 45; 4 : 29.

42. Persevere in doing good. While
some may reject the gospel, others will
be in readiness to receive it, ver. 40;
Acts 12 : 46-49.

43. Influence and wealth are no pre-
ventive of sickness and death, ver. 41 ;
Luke 16 : 22 ; Heb. 9 : 27.

44. The earnest prayer of faith shall
be answered, vers. 42, 50; Luke 7 : 7,
9, 10 ; James 5 : 15-18.

45. In human diseases and sufferings
we see the miseries of sin and the type
of the deeper disease of the soul, ver.
43 ; Gen. 3 : 17-19 ; Rom. 5 : 12.

46. It is proper in sickness to use
medicine and seek physicians, but not
to trust in them rather than God, ver.
43 ; 2 Chron. 16 : 12, 13.

47. Many sinners, instead of looking
lo Christ, waste their time and strength
on physicians of no value, from whom
they suffer many things and get no
better, but rather grow worse, ver. 43 ;
Job 13 : 4 ; Jer. 6 : 14 ; 8:11, 22.

48. Happy are they whom times of
great extremity lead to Jesus, ver. 44 ;
oh. 7 : 26 ; Acts 12 : 5 ; Ps. 116 : 3-8.

49. Many press around Christ, but
few touch him in faith, ver. 28 ; ch. 4 :
45-48 ; John 6 : 67-69.

50. Jesus was conscious of his in-
dwelling divinity, and through this he
performed his miracles, ver. 46 ; John
1:14; 8 : 58 ; 10 : 36, 37.

51. Sinners in secret may seek and

find Jesus, but he demands of them an
open confession, and only in this will
they find the full peace and consolation
of the gospel, vers. 47, 48 ; Rom. 10 : 9,
10; Ps. 116 : 13, 14.

52. Faith is a precious grace. It is
the appointed means of obtaining par-
don and salvation, ver. 48 ; Rom. 5:1;

3 : 26 ; Heb. 10 : 38.

53. In the darkest hour let the words
"only believe" dispel our fear, vers.
49, 50 ; Luke 24 : 25, 26 ; Acts 27 : 33,
34.

54. To wail and howl over our dead
is heathenish, but to sorrow in submis-
sion and hope is Christian, vers. 51, 52 ;
1 Thess. 4 : 13.

55. To the Christian, death is as a
sleep, ver. 52; 1 Cor. 15 : 6, 18; 1 Thess.

4 : 14.

56. The Christian should be nothing
daunted though unbelievers scoff at
the word and power of Jesus, ver. 53 ;
Isa. 51 : 7 ; Acts 26 : 8, 24, 25.

57. Jesus in the house of Jairus dis-
played that power by which he will
raise the dead at the last great day,
vei-s. 54, 55 ; Hos. 13 : 14 ; John 6 : 40,
44 ; 1 Thess. 4 : 14 ; 1 Cor. 15 : 52.

58. As Christ raised dead bodies, so
does he raise dead souls to spiritual life,
vers, 54, 55 ; John 5 : 21 ; Eph. 2 : 1-7.

59. Jesus is mindful of our smallest
necessities, ver. 56 ; ch. 6 : 34, 37 ; Heb.
4: 15; 13:5.

CHAPTER IX.

In this chapter Luke hastily passes
over several months, touching upon
leading points. Beginning with the
mission of the twelve (vers. 1-6), he
next notices the perplexity of Herod on
hearing what Jesus did (7-9) ; then re-
lates the return of the twelve, their
retirement to a desert place, and the
feeding of the five thousand (11-17);
after which he records the confession
of Peter, our Saviour's prediction of his
sufferings, death, and resurrection, and
his discourse on the necessity of self-
sacrifice, 18-27. The account of tlie
transfiguration then follows (28-36 ;
the healing of a demoniac who ba»iloil
the disciples (37-43) ; our Lord's secon.'l
announcement of his death (44, 45; ; an I
his rebuke of the ambition and p;u-;y
spirit of his disciples, 46-50. Ac iliis

A. D. 29.

LUKE IX.

209

Mi^Kion of the twelve apostles.

IX. THEN "he called his twelve disciples together,

and gave them power and authority over all devils,

2 and to cure diseases. And Phe sent them to preach

•Mt. 10. 1,5; Mk.

6.7.
Pch. 10. 1. 9; Mt.

10. 7, 8; Mk. 6.12.

point Luke begins an important ])or-
tion of his narrative, ■which contains
much that is not found in the other
Gospels. Jesus starts for Jerusalem ; is
refused the hospitality of a Samaritan
viUage, which arouses the anger of
James and John, who are rebuked by
Jesus, 51-56. The chapter closes with
the replies of our Lord to certain who
proposed to follow him, 57-62.

In tracing our Saviour's Galilean
ministry it appears: first, that the
welcome which Jesus and his words
had received in Galilee gradually gave
way to suspicion, dislike, and even hos-
tility, by a large number of the people ;
that this development of opposition was
connected with the presence of scribes
and Pharisees, who came from Jerusa-
lem to watch his conduct and move-
ments; second, that the external cha-
racter as well as the localities of his
mission was much changed after the
beheading of John the Baptist.

1-6. The Twelve endowed with
Miraculous Power; instructed

AND sent forth; THEY GO FORTH,

Preach, and Work Miracles, Matt.
10 : 1-42 ; 11:1; Mark 6 : 7-13. This
took place while Jesus and his disciples
were making their third general preach-
ing tour throughout Galilee. At what
f>lace is unknown, Mark 6 : 6. But
ittle variation is found in the incidents
related by the three evangelists, but
much in the length of the discourse to
the twelve. Matthew, who is ever in-
tent on giving the words of Jesus, pre-
sents the discourse very fully ; Mark
briefly gives that portion which refers
to their equipment for the journey and
their conduct toward the people ; Luke

E resents more briefly that portion given
y Mark, but his brevity may in part
be accounted for by the fact that he
gives quite fully Christ's discourse to
the seventy (ch. 10 : 2-15), similar to
Matt. 9 : 37, 38 ; 10 : 9-16, which is not
found in the other Gospels.

This endowment of the apostles to
work miracles and this mission with
appropriate instructions must be dis-

tinguished from their selection and ap-
))ointment as apostles, which is given
in ch. 6:13; Mark 3 : 14, and was fol-
lowed by the sermon on the plain, ch.
6 : 20^9. We must also distinguish it
from their call to be constant attendants,
preachers, or evangelists, Mark 1 : 16-
20 ; also from their call to become dis-
ciples, John 1 : 35-45.

1. He called his twelve disci-
ples, the twelve, omitting disciples, ac-
cording to the best authorities. Mat-
thew (9 : 36-38) supplies a connecting
link. While prosecuting his third gen-
eral missionary tour, Jesus had compas-
sion on the multitude that attended him,
because of their want of religious teach-
ers, and he called unto him the twelve
an(l began to send them forth to preach
and work miracles. The number twelve
is significant and frequent in Scripture —
twelve sons of Israel ; twelve stones of
the Urim and Thummim on the breast-
plate of the high priest (Ex. 28 : 17-21) ;
twelve loaves of show-bread (Lev. 24 :
b-S) ; the altar and the twelve pillars
which Moses erected by Mount Sinai
(Ex. 24 : 4) ; the altar of twelve stones
by Elijah (1 Kings 18 : 31) ; the twelve
spies who went to search the promised
land (Num. 13 : 1 ; Deut. 1 : 23); the
twelve stones taken from the bed of the
Jordan (Josh. 4 : 3), etc. So also the
woman with a crown of twelve stars
(Rev. 12 : 1) and the New Jerusalem
with twelve foundation-stones. Rev.
21 : 14.

Gave them power and authority,
power to perform and authority to ex-
ercise the power, and both delegated
from Jesus, who possessed them in him-
self. It was not over spirits in general,
but limited to all demons, of whatever
grade or power. They were also em-
powered to cure diseases. They
were thus to exercise miraculous power
similar to that of Jesus. They received
all the power and instructions they
needed for their immediate work, anil
no more. This mission was preparatory ;
it also showed j)rogress in their qualifi-
cations. They were the more fully em-

210

LUKE IX.

A. D. 29.

the kingdom of God, and to heal the sick. i And he
said unto them, Take nothing for your journey, nei-
ther staves, nor scrip, neither bread, neither money ;
neither have two coats apiece. ""And whatsoever
house ye enter into, there abide, and thence depart.

<ich. 10. 4;
Mt. 10. 9

22. 35;
Mk.6,

'Mt. 10.
6.10.

11; Mk.

2. The great object of their mission is
stated, to preach the kingdom of
God. Their easting out demons and
healing the sick were the evidences of
their divine commission. He sent
them, by two and two, Mark 6 : 7.

3, The Provision foe their Jour-
ney is noticed in this verse. They are
to rely on God for their daily supply.
Hence, take nothing for your jour-
ney. Rather, for the journey, or for the
way. Neither staves, according to
the highest critical authorities, neither
staff. 8o Matt. 10 : 10. But Mark (6 :
8) says, " save a staff only." This is no
discrepancy, but shows the independ-
ence of the narratives. If they had a
staff, they could use it, but they were
not to procure one for the journey, nor
even take it if not in their hands. The
idea is: Make no preparation for the
journey, but go just as you are. Nor
scrip, hag or wallet, generally made

of leather, for carrying
provisions ; neither
bread in it, neither
money, the word for
silver or silver coin
being used. Neither
have two coats, tu-
nics, under-garments,
worn next to the skin,
mostly with sleeves,
and reaching generally to the knees.
They were not to encumber themselves
with a change of raiment. Compare 1
Sam. 17 : 40, where are mentioned a
staff, shepherd's crook or club, and a
shepherd's bag, into which David put
five smooth stones. Dr. Tliomson says
that shepherds and farmers in the East
generally have a bag or wallet, made
from the skins of kids, stripped off
whole, and tanned by a simple process.
" The entire ' outfit ' of these first mis-
sionaries shows that they were plain
fishermen, farmers, or shepherds; and
to such men there was no extraordinary

SCRIP OR BAG.

self-denial in the matter or the mode of
their mission. . . . Nor was there any
departure from the simple manners of
the country (at present) in this. At
this day the farmer sets out on excur-
sions quite as extensive without a para
(about a fourth of a cent) in his purse.
And the modern Moslem prophet of
Tarshiha thus sends forth his apostles
over this identical region. Neither do
they encumber themselves with two
coats. They are accustomed to sleep in
the garments they have on during the
day, and in this climate such plain peo-
ple experience no inconvenience from
it. They wear a coarse shoe, answering
to the sandal of the ancients, but never
take two pair of them ; and although
the staff is an invariable companion of
all wayfarers, they are content with
01^e." — The Land and Book, vol. i., p.
533.

4. In this and the next verse Jesus
gives Directions as to their Con-
duct TOWARD the People. What-
soever, whatever, house ye enter
into, upon your arrival at any town or
village, as invited and welcomed mes-
sengers or preachers. There abide.
Make that your temporary abode until
you depart. Go not from house to
house (ch. 10 : 7), shifting your quar-
ters. *'The reason is very obvious to
one acquainted with Oriental customs.
When a stranger arrives in a village or
encampment, the neighbors, one after
another, must invite him to eat with
them. There is a strict etiquette ab^)ut
it, involving much ostentation and
hypocrisy; and a failure in the due
observance of this system of hospitality
is violently resented, and often leads to
alienations and feuds among neighbors ;
it also consumes much time, causes un-
usual distraction of mind, leads to levity,
and every way counteracts the success
of a spiritual mission. On these ac-
counts the evangelists were to avoid
these feasts : they were sent, not to be
honored and feasted, but to call men to
repentance, prepare the way of the

A. D. 29.

LUKE IX.

211

5 'And whosoever will not receive you, when ye go out
of that city, 'shake off the very dust from your feet
for a testimony against them.

6 "And they departed, and went through the towns,
preaching the gospel, and healing every where.

Herod's perplexity on hearing of the miraeles of Jesus.

7 ^Xow Herod the tetrarch heard of all that was done

•Mt. 10. 14.

«Ac. 13.51.

• Mk. 6. 12.

»Mt. IL 1
14.

Mk.6.

Jx)rd, and proclaim that the kinedom
cf heaven was at hand. They were,
therefore, first to seek a becoming
habitation to lodge in, and there abide
till the work in that city was accom-
plished."— Dk. Thomson, Land and
Book, i.. p. 5.S4.

5. llow they should act toward the
rejecter of them and their message.
Whosoever will not receive yon,
whether a person or persons, a family
or city. For they would be rejected,
not merely by individuals, but even by
whole communities. Thus the Gera-
senes (eh. 8 : 37) and a Samaritan vil-
lage (eh. 9 : 53) rejected Jesus. Going
forth from that place when thus re-
jected, they were to shake off the very
dust of their feet as a testimony
asainst them, as a proof or token
that they were as the heathen to them,
polluted and devoted to destruction, and
hence they were desirous of separating
themselves from them for ever. The
Jews were accustomed to shake off the
dust of the heathen when they returned
from a foreign country to their own
land, by which they renounced all fel-
lowship with Gentiles and proclaimed
that the very dust of those foreign
countries was polluting to their own.
So Jesus enjoins upon his apostles the
same symbolical act toward the Jews
who rejected the gospel, intimating
thereby that they were no longer to be
regarded as God's people, but as the
heathen and idolaters. Compare Neh.
5 : 13. Paul shook off the dust of his
Feet against his persecutors at Antioch i
in Pisidia i Acts 13 : 51), and shook out
his garments against the Jews at Corinth,
A-cts 18 : 6. ;

6. In this verse we have a summary ,
account of this mission on which they ''
were sent forth. " i

They went through the towns,
or villages ; where is not told us. It
seems probable, however, that they ,
went through the southern and south- I

eastern portion of Galilee, taking in
Tiberias and its vicinity. For (1) Jesus
cautioned them against entering a city
of the Samaritans (Matt. 10 : 5), which
fairly implies that they would at lea.st
come near the borders of Samaria ; and
(2) Herod appears to have had his at-
tention specially directed to Jesus fver.
7) by this mission of the twelve. Very
likely, therefore, they visited Tiberias
or its vicinity, the' capital of Gal-
ilee, where Herod resided most of the
time; and if he was absent, his offi-
cers or courtiers may have sent him
the report. Preached the gospel.
Expressed in the original by a single
verb, an7iou7i<:ed the glad tidings, to the
I>eople, individually and collectively,
as they had opportunity. Mark (6 : 12)
says that they " preached that men
should repent."

Healing everyAvhere, in all the
villages and places to which they came.
Luke is brief, but comprehensive. Mark
(6 : 13) says, " They cast out many
devils, and anointed with oil many that
were sick, and healed them." ' How
long they were out upon this mission is
not told us. Some suppose it to have
occupied only one or two days ; others
extend it to several months. ' The facts
that Jesus made a considerable circuit
after sending them out (Matt. 11 : 1),
that they went through the villages
teaching (ver. 6), and that Jesus upon
their return invited them to retirement
and rest (Mark 6 : 31 1, point to a quite
extensive tour and to considerable time.
They probably occupied several weeks,
from the latter part of February or the
first part of March, A. D. 29, till early
in April. The passover that year be-
gan April 17, and it was near when the
five thousand were fed, vers. 10-17 ;
John 6 : 4.

7-9. Heeod's Opinion of Jesus,
Matt. 14 : 1-12 ; Mark 6 : 14-29. Mark
is fullest; Luke comes next in detail ;
but Matthew as well as Mark relate** ^he

212

LUKE IX.

A. D. 29.

by him : and he was perplexed, because that it was

8 said of some, that John was risen from the dead ; and
of some, that Elias had appeared ; and of others, that

9 one of the old prophets was risen again. And Herod

recent beheading of John the Baptist,
which Luke omits.

7. Herod the tetrarch. Tetrarch,
a Greek word meaning a rmler of the
fourth part, which became a common
title for those who governed any part
of a province, subject only to the Roman
emperor. Hence, in general and pop-
ular language, and from courtesy, he is
styled king, Mark 6 : 14 ; Matt. 14 : 9.
This was Herod Antipas, son of Herod
the Great. His dominion comprised
Galilee, Samaria, and Perea. He first
married a daughter of Aretas, king of
Arabia Petrsea, but afterward took He-
rodias, his brother Philip's wife. Are-
tas, indignant at the insult ofiered his
daughter, waged war against Herod and
defeated him. This defeat, according
to Josephus {Ant. xviii. 5, 2), was re-
garded by many as a punishment for
the murder of John. In A. D. 39 he
was banished to France, whither Hero-
dias followed him. Both died in exile.
He was sensual, weak (Matt. 14 : 9),
cunning (Luke 13 : 32), unscrupulous
(Luke 3 : 19), and superstitious, Mark
6 : 20 ; Luke 9 : 9.

Heard of all that was done by
him. By him should be omitted ac-
cording to the oldest and best manu-
scripts. Herod had heard of the preach-
ing and the miracles of the disciples,
and that Jesus had sent them forth.
The name of Jesus had become famous
by the preaching and miracles of the
apostles as well as his own. It is
probable that Herod was at war with
Aretas and making his headquarters at
Machserus, a frontier fortress near the
Dead Sea, between Perea and Arabia,
Avhere John the Baptist was in prison.
This, in connection with his voluptuous
life, will explain why Herod seems not
to have heard of Jesus before. "A
palace is late in hearing spiritual
news." — Bengel. The murder of John
must* at least have startled Herod's con-
science and made him uneasy, ver. 20,
26. If he had heard before of Jesus, it
had produced no impression on his
mind. But now the fame of Jesus, the
leport of his miracles, preaching, and

doings, at once arrested his attention
and produced anxiety in his mind,
filled with superstition and tortured by
a guilty conscience.

He was perplexed, at aloss toknow
what to think of it ; he was in a state of
painful uncertainty. Because intro-
ducee the reason of his great perplexity.
Some (his servants. Matt. 14 : 2) said,
John the Baptist was risen from
the dead, an opinion to which his own
mind was inclined, Mark 6 : 16. Dead
refers not to a mere state or condition,
but to persons in that state, from among
the dead. Some suppose Herod was a
Sadducee, from comparing Mark 8 : 15
with Matt. 16 : 6, and that his guilt and
fears now made him a cowardly be-
liever in the doctrine of the resurrec-
tion. Infidels and skeptics have been
known to renounce their unbelief in
times of danger. It was the miracle-
working power that specially arrested
Herod's attention. John wrought no
miracles (John 10 : 41), but now, Herod
reasons, the powers are active in John's
person because he has come forth from
the dead, having thus acquired new
spiritual and miraculous power. His
fears may have been excited lest Jesus
might become a political rival, or lest
his superhuman power might be di-
rected against him.

8. Some that Elias, Elijah, had
appeared, whose coming had been
foretold by Malachi (4:5) and was
generally expected by the Jews. " Dur-
ing certain prayers the door of the house
was set open, that Elijah might enter
and announce the Messiah. ... So firm
was the conviction of his speedy arrival
that when goods were found and no
owner appeared to claim them the
common saying was, * Put them by till
Elijah com'es.'"— Hackett's Smith's
Dictionary, p. 710. John was indeed
the Elijah who Avas to come. Matt. 11 :
14. Notice that of Elijah it is said had
appeared, since he did not die, but was
translated. Others, that one of the
old prophets was risen again.
There were those who M'ere not ready
to regard him as the prophet Elijah,

A. D. 29

LUKE IX.

213

said, John have I beheaded : but who is this of whom
I hear such things ? >' And he desired to sec him.

Jesus retires to a desert place, where he feeds more than jive

thousand.

10 "And the apostles, when they were returned, told

y ch. 23. 8.

•Mt. 14. 13; Mk
6. 30 ; John G. U

but still like one of the old prophets,
though not so great as Elijan. Pop-
ular opinion thus accorded to Jesus a
higher mission ; some higher than otli-
ers, but none so high as that of the
Messiah. His Messiahshij) was per-
ceived by faith, Matt. IG : IG, 17. Com-
pare simihir reports a little later, Matt.
16 : 13, 14.

9. A statement of Herod's perplexitv,
ver. 7. John have I beheadcil.
This is the only reference by Luke to
the death of John, Avhich at first seems
remarkable, since he gives so j)articular
account of his birth. But John's history
is given only as he was connected witli
, Jesus as his forerunner. The account
of his birth specially presents him as
such. His death occurred about seven-
teen mouths after his imprisonment,
probably early in March, A. D. 29. His
active mission had thus been finished
for nearly a year and a half. As noth-
ing in his narrative really demanded an
aecount of his tragic end, Luke passes
over it with a simple reference. Herod
in his perplexitv inquires. Who is
this, etc. Matthew (14 : 2) and Mark
(6 : 14) present not so much the doubt
in Herod's mind as the feelings and con-
victions of a guilty consciejice. Hence
he desired to see him, in order to
satisfy his mind whether he was John,
and also to witness a miracle. He was
not, however, gratified till the morning
of the crucifixion, ch. 26 : 7-12.

Concerning Machserus, the place of
John's execution. Prof. Harvey of Ham-
ilton Theological Seminary, who visited
it in 1874, says : " This ancient fortress
and town are a day's journey south of
Nebo. The castle was built under the
later Maccabees as the great south-east-
ern defence of Palestine. It was greatly
strengthened by Herod, who built a pal-
ace within it. The citadel stood on the
summit of a conical mountain sur-
rounded by deep valleys and with an
almost perpendicular ascent. It is three
thousand and eight hundred feet above
the Dead Sea. Here, according to Jo-

sephus, John the Baptist was beheaded,
and it was at the palace within that
fortress Herod Antipas was feasting
when Herodias demanded the head of
the faithful man of God. Such also
seems to be the belief of the early
Fathers, and the probability is that the
story of Josephus is correct. It was
welfnigh impregnable, but met its fate
ultimately at the hands of the Romans,
who took it by stratagem. The summit,
which is one hundred yards in diameter,
exhibits traces of the massive walls, an
immense cistern, and the lower walls
of two rooms, supposed to be prisons.
The hill itself probably contains many
interior chambers, audits sides are per-
forated with caves. The ruins of the
city it protected now cover a full square
mile, but its history has mostly perished,
like its mouldering palaces,"

10. TuE Twelve Return from
THEIR Mission and Report to Je-
sus, Mark 6 : 30, 31. Mark again is the
fullest.

10. The apostles. The word means
persons sent forth. Jesus gave this title
(ch. 6 : 13) to the twelve when he se-
lected them from among his disciples.
Mark appropriately applies this title
now to the twelve just returning from
their mission. When they were re-
tnrned. Possil)ly the news of the
death of John the Baptist may have
hastened their return. But as they ap-
pear to have returned together, it is
more probable that Jesus had directed
them to come back a little before the
approaching passover. Told him
all, etc. Made a detailed report of
places visited, how they had been re-
ceived and what they had accomplished,
what miracles they had wrought, and
what doctrines and precepts they had
taught. From comparing Matt. 14 :
12, 13, it appears that simultaneously
with the apostles' return was the report
of John's disciples respecting the death
of their ma.ster. They now were prob-
ably at Capernaum.

10-17. Jesus Retires and mirac-

214

LUKE IX.

A. D. 29.

him all that they had done. And he took them, and
went aside privately into a desert place belonging to
11 the city called Bethsaida. And the people, when they
knew it, followed him : and he received them, and
spake unto them of the kingdom of God, and healed
them that had need of healing.

ULOUSLY Feeds the Multitude,
Matt. 14 : 13-21 ; Mark 6 ; 32-44; John
6 : 1-14. The great importance of this
account and miracle may be inferred
from the fact that all the evangelists
relate it. Mark and John are the full-
est and enter most into details. Mat-
thew and Luke are about equally con-
cise.

As the imprisonment of John formed
an era in Christ's ministry when he
commenced his active and public labors
in Galilee (Matt. 4 : 12), so did the death
of John form another era when he ex-
tended his labors into Northern Galilee
and east of the Jordan. Heretofore he
had made Capernaum the centre of his
missionary operations in Eastern Galilee.
But henceforth, making but brief visits
to this scene of his former labors, he
extends his journeys into Decapolis
(Mark 7 : 31) and Northern Galilee,
going north-west as far as the neighbor-
hood of Tyre and Sidon (Mark 7 : 24)
and north-east as far as Csesarea Phil-
i2:>pi, Mark 8 : 27.

10. And he took them. Better,
And taking them with him, he went
aside, or retired, privately, from the
western side of tlie Sea of Galilee, prob-
ably at or near Capernaum. The reason
of their departure was — (1) the disci-
ples needed rest (Mark 6 : 31) ; (2) the
news of the death of John the Baptist
(Matt. 14 : 13); doubtless they were
deeply moved ; retirement was becom-
ing; (3) withdrawing from the jurisdic-
tion of Herod Antipas, who may now
have returned to Tiberias and was de-
sirous of seeing Jesus (ver. 9), to that
of the mild Herod Philip (ch. 3 : 1),
on the east and north of the Sea of
Galilee. These reasons are consistent
one with another. Into a desert
place belonging to, etc. Not a
barren waste (ver. 39), but an unculti-
vated and uninhabited region in the
vicinity of Eastern Bethsaida, which
stood on the north-eastern side of the
lake near the Jordan, and which Philip,
according to Josephus, advanced to the

dignity of a city, and named it Julias.
Matthew and Mark record the fact that
they went by ship. But according to
some of the oldest manuscripts, the
words into a desert place belonging
should be omitted. This omission is
supported by the greatest weight of
critical authority. If, therefore, we
read, he went aside privately to a city
called Bethsaida, the desert place is to
be regarded as pertaining to Bethsaida,
or as the Syriac version reads, "the
desert part of Bethsaida." The phrase,
"^ city called Bethsaida," points to
that one north of the lake and east of
the Jordan.

11. And the people, etc. Jesus
had withdrawn with his disciples from
the people without making known his
design of crossing the lake; but they
saw him and his disciples embarking
covertly, and interpret his design, Mark
6 : 33. They tell the news (Matt. 14
13), and the people, seeing from the
shore the direction that Jesus was going,
followed him, by going on foot
around the northern end of the lake,
to the place where they saw that he
was about to land. Christ's popularity
among the common people, and their
eagerness to enjoy his teaching and his
miraculous power (John 6 : 2) are here
very briefly presented.

And he received them, welcomed
them, instead of being displeased that
they should encroach upon his retire-
ment. Matthew and Mark state that
he was moved with compassion at the
sight of them. Instead, therefore, of
dismissing them, that he and his dis-
ciples might enjoy quiet, he spake
unto them of, or concerning, the
kingdom of God, the truths of his
kingdom. The idea of the original is
that he continued the work of teaching
and healing till the day began to wear
away, ver. 12. Matthew (14 : 14) omits
reference to his teaching, and simply
says " he healed their sick." But Mark
(6 : 34) omits reference to his healing,
and says, " he began to teach them

A. D. 29.

LUKE IX.

215

hPs.TS. 19; 107.5,
C ; Uoe. 13. 5.

12 *And when the day began to wear away, then came '^oV.H'^u '^^^
the twelve, and said unto him, Send the multitude ' ° ° •^>^'
away, that they may go into the towns and countrj'
round about, and lodge, and get victual : ^for we are

13 here in a desert place. But he said unto them. Give
ye them to eat. And they said. We have no more
but five loaves and two fishes ; except we should go

14 and buy meat fi^r all this people. For they were
about five thousand men. And he said to his disci-
ples, Make them sit down by fifties in a company.

many thinsrs." John (6 : 3, 4) says I
that Jesus went up into the mountain,
or hiirhlands, by the shore, and "there ;
sat with his disciples," which was the
jxisture of teaching, Matt. 5 : 1. Also
that the passover was nigh, which |
began that year, A. D. 29, on April i
17th. This also may account in part
for the great multitude present, many
of whom were on their way to Jeru-
salem to keep the feast.

12. Began to wear away, or to
dfdinc. It was now the first evening
(Matt. 14 : 15), the decline of day,
about three o'clock in the afternoon.
The second evening, when he had sent
the multitude away (Mark 6 : 47), ■
began at sunset. Jesus had probably
been employed several hours in teach-
ing and healing the sick, ver. 11.
Hence he must have arrived at the
eastern side of the lake quite early in
the day. i

The twelve, who had doubtless
been here and there, now come to him
while he is still employed with the
multitude. This is a desert place.
See on ver. 32. Away from the villages ;
and thoroughfares no food could be i
obtained. The time (the same word
is translated cf/zyatthe beginning of the !
verse J, the daytime, is far passed, i
is far advanced, or far gone ; it is now j
late. j

Send the multitude away. The !
first reason for dismunng the mul- '
titude is already given, the lateness ;
of the hour. Another reason was that
they might go into the towns,
rather, into the villages around, among
those who had provisions to sell, and
buy for themselves; and into the
country around about, rather, and
into the fields. Around about should not
be connected with country or fields, but
with villages, as above. The object was ,

that they might lodge and get
victuals'. We are here in a
desert place, away from villages
and thoroughfares where lodging and
food can be obtained.

13. Jesus commands his disciples
to give them to eat, declaring that
there was no necessity for sending
them away. Matt. 14 : 16. This was
calculated to excite their expectation
and strengthen their faith. Then he
asks Philip, in order to try his faith,
" Whence shall we buy bread that
these may eat ?" who answered that
two hundred pennyworth ftwo hundred
denaries, about thirty dollars) would
not be sufficient, John 6 : 5-7. The
twelve ask him if they shall go and
buy that amount, Mark 6 : 37. And
now they state that they have but five
loaves and two fishes, except they
buy. It was Andrew who gave the
information that a lad had five barley
loaves, an inferior kind of food, and
two small fishes, John 6 : 8, 9. Loaves
were usually made in the form of
round cakes, and generally about half
an inch in thickness. The language of
the four evangelists implies that this
was all the provisions on the ground.
Compare Mau. 14 : 17.

14. Luke gives the number of men
present. Matthew (14 : 21) says, '"Be-
sides women and children." There
were probably seven or eight thousand
in all, possibly ten thousand.

With authority Jesus says to his dis-
ciples, 3Iake them sit down, recline
or lie down, the customary posture
at table, by fifties in a company,
better, in cornpanies of fifty, in separate
parties, or messes, for the sake of order
and convenience. " The scene of this
extraordinary miracle is the noble plain
iButaiha, at the mouth of the Jordan,
which during most of the year is now,

216

LUKE IX.

A. D. 29.

15 And they did so, and made them all sit down.

16 Then he took the five loaves and the two fishes, and
looking up to heaven, he blessed them, and brake, and
gave to the disciples to set before the multitude.

17 And they did eat, and were all filled : and there was
taken up of fragments that remained to them twelve
baskets.

as then, covered with * green grass.' " —
Dr. J. P. Newman, From Dan to Beer-
sheba, p. 395. " This Butaiha belonged
to Bethsaida, At this extreme south-
east corner of it the mountain shuts
down upon the lake bleak and barren.
... In this little cove the ships (boats)
were anchored. On this beautiful
sward at the base of the rocky hill the
people were seated to receive from the
hands of the Son of God the miraculous
bread, emblematic of his body, which
is the true bread from heaven." — Dr.
Thomson, The Land and the Book, vol.
ii., p. 29. This plain east of the Jordan
forms a triangle, the shore of the lake
making one side, the Jordan the
second, and the eastern mountains the
third.

15. The order of Jesus is quickly
obeyed. The multitude, under the di-
rection of the apostles, all sit down,
recline in companies upon the green
grass, Mark 6 : 39. Thus all confusion
and all deception was prevented. The
multitude could be conveniently served
and easily and accurately counted.

16. Looking up to heaven, to the
sky, which seems to separate us from
the place of God's immediate presence.
" Looking up is a natural and scriptural
gesture in addressing God, whom all
men, as it were, instinctively regard as
dwelling in some special sense above
them." — Alexander. Compare 2
Chron. 6:13; Ps. 123 : 1, 2 ; John 11 :
41. Blessed them. Implored a
blessing on the bread and the fishes.
.John (6 : 11) says, "He gave thanks."
The latter is included in the former.
The word translated bless is used in
praising God for favors (ch. 1 : 64) ;
also in invoking God's blessing (ch. 2 :
34) ; also in God's conferring favors,
Heb. 6 : 14 ; Acts 3 : 26. These three
senses really met in Jesus. For, as a
man, he praised God and implored his
blessing ; while, as God, he granted it.
So Matthew (15 : 36) has gave thanks,

while Mark (8 : 7) has blessed. The
same diversity is seen in the account of
the Lord's Supper. Matthew (26 : 26)
and Mark (14 : 22) have blessed; Luke
(22 : 19) and Paul (1 Cor. 11 : 24) have
gave thanks. And brake. The usual
way of preparing bread for eating. The
Scriptures speak of breaking bread, but
never of cutting it. The thin loaves,
or cakes, were very likely brittle. And
gave them to his disciples, etc. A
beautiful illustration and foreshadow-
ing of their future work of bearing the
bread of life to perishing sinners.

17. Three facts stated in regard to the
food. They did eat, none were pass-
ed over, as the following clause implies,
and were all filled. The appetites
of all were fully satisfied. The broken
bread and the divided fishes, like the
widow's meal and oil (1 Kings 17 : 16),
did not waste nor fail so long as the
disciples continued to supply the multi-
tude.

And there was taken up. This
they carried away with them. While
these provisions lasted the disciples
were constantly reminded of this won-
derful miracle. Jesus had given the
command, " Gather up the fragments
that remain that nothing be lost" (John
6 : 12), thereby teaching a lesson of
prudent economy. They were not to
expect a continuation of the miracle.
Fragments, broken pieces of bread
and fishes, Mark 6 : 43. Twelve
baskets. The usual Jewish travelling-
basket. The number was twelve ; thus
each apostle filled his basket. Thus
there remained much more than the
original provisions, showing an actual
increase of food, and not a supernatural
restraining and satisfying of the appe-
tite. Some suppose that the provisions
taken up were those broken by Jesus,
but undistributed. The most natural
supposition, however, is that they had
been distributed, or mostly so, and that
they were gathered up from the ground

A. D. 29.

LUKE IX.

217

Peters confession ; Jesus aiuiorinces his sufferinfjs^ death ^ and
resurrection, and teaches seff-denial.

18 "And it came to pass, as he was alone praying, his
disciples were with him : and he asked them, saying,

19 ^Whom say the people that I am? They answering

•Mt. 16.13; Mk.8.

27.
iDan. 7. 13; Mt.

12.40; 13. .37, 41;

John 1. 50; Ac.

7. 5G ; Heb. 2. 14-

18.

where the companies had eaten. John
fi : 12, 13, especially implies this.

Various attempts have been made by
neolojrists to explain away this miracle
by endeavoring to trace it to natural
causes, and even by su])posing it origin-
ally a parable, related by mistake as an
actual occurrence. But all such at-
tempts are manifestly absurd and
ridiculous. All of the four narratives
clearly convey the idea of superhuman
power. They do not tell how that
power was exerted or how the food
was increased, but they do clearly tell
us that a few loaves and fishes, which
a lad could carry in his basket, were
increased so that thousands satisfied
their hunger, and there remained at
least twelve times more of fragments
than of the original provisions. It is
not necessary to suppose creative
power ; for the laws and the elements
of the natural world being under the
direction of Jesus, he could bring to-
gether at his will all the elements con-
stituting the bread and the fishes. The
power in one case was as truly omnip-
otent as in the other. Similar ex-
hibitions of divine power are recorded
in the Old Testament, in giving the
manna (Ex. 16 : 4) and in multiplying
the widow's oil, 2 Kings 4 : 2-7. Com-
pare the turning of water into wine,
John 2 : 9.

In this miracle Jesus also exhibited
himself as the Bread of Life. See the
application that Jesus made of it soon
after in the synagogue at Capernaum,
John 6 : 26-35, 48-58. The multitude
was blind to this deep spiritual import
and design, but they felt the force of
the miracle as an evidence of the Mes-
siahship of Jesus, and they exclaim,
" Of a truth this is the prophet that
Cometh into the world," John 6 : 14.
Possibly a tradition that the Messiah
would rain manna from heaven may
also have had its influence in leading
them to this conclusion.

18-21. Jesus Visits the Vicinity

OF C.ESAREA PHILIPPI. CONFESSION

OF Peter in behalf of the Twelve.
Matt. 16 : 13-20 ; Mark 8 : 27-30. About
at this point the period of preparation
of Christ's last suncrings may be said to
commence. He begins to prepare the
minds of his disciples by clear views
of himself, and by distinct intimations
of his suflerings.

Between this and the preceding verse
Luke passes over manv incidents — re-
corded in Matt. 14 : 2LM6 : 13; Mark
6 : 45-8 : 27 ; John 6 : 22-7 : 1— show-
ing how lightly he touches this portion
of our Lord's history. The night after
feeding the five thousand Jesus walks
on the water, and the day following de-
livers a discourse in the synagogue at
Capernaum. John 6 : 59. Continuing
in Galilee (John 7 : 1), he discoursed on
unwashed hands, after which he visited
the region of Tyre and Sidon and healed
a daughter of a Canaanitish woman.
Jesus then returns through Decapolis,
heals many, and feeds the four thousand ;
crosses to the western side of the lake,
where the Pharisees require a sign ; re-
crosses the lake, cautioning the disci-
ples against the leaven of the Pharisees ;
and arriving at Bethsaida Julias heals
a blind man. From thence he visits
Csesarea Philippi, where Peter utters
the confession in this section. See au-
thor's Harmony, §^ 76 to 87.

IS. And it came to pass. Luke
thus indefinitely introduces a new topic,
i passing over about three months be-
tween this and the last topic, as if he
had said, It came to pass on a certain
time when Jesus was alone praying.
Mark states that they were in the way
as they were going among the villages
of Caesarea Philippi. But Luke spe-
cially here and elsewhere notices the
praying of Jesus, ver. 28; 3 : 21 ; 11 :
1. He was alone from the multitude.
His disciples were with him. It
was a fitting time and place to draw
from his disciples, the twelve, their
opinion of him. He therefore asks
them, Whom say the people, or
multitudes who attended his ministry,

218

LUKE IX.

A. D. 29

said, *John the Baptist; but some say, Elias, and
others soy, that one of the old prophets is risen again.

20 He said unto tliem, But whom say ye that I am?

21 ^Peter answering said, The Christ of God. ^And he
straitly charged them and commanded them to tell no

22 man that thing ; saying, ^ The Son of man must suffer

•vers. 7, 8; Mt. 14

2.
'Mt. 16. 16; John

6.69.

8 Mt. 16. 20.

hMt. 16. 21 ; Mk.

8. 31 ; 9. 1 ; Mt.

17. 22.

that I am ? or declare me to be. He
thus would first call forth the oj)inion
of the masses, who had followed him
and were friendly to him. His enemies
had expressed their opinion by words
and acts, Mark 3 : 6, 22 ; 7:2.

19. In the answer of the disciples we
have a vivid picture of the opinions of
the people generally. They did not re-
gard him as the Messiah, but intimately
connected with him as a pi'ecursor or
forerunner. Some, like Herod, thought
him to be John the Baptist risen
from the dead, ver. 7 ; some Ekas,
Elijah, who was to come, ilal. 4:5;
and others one of the old prophets
is risen again, as Jeremiah (Matt.
16 : 14), who was regarded as the great-
est of the prophets, and expected by
some of the Jews as one of the fore-
runners of the Messiah. The Jews
held to the actual coming and the bod-
ily resurrection of these men, and not
that the soul of any of them had reap-
peared in the body of Jesus. We find
here the same diversity of views as that
described in vers. 7, 8. Only persons
of strong faith had recognized him as
the Messiah, Matt. 9 : 27 ; 15 : 22 ; John
4:42; 6 : 68, 69 ; 7 : 31.

20. Jesus now asks the twelve their
opinion of him. But whom say ye,
etc. Ye is emphatic, and in contrast to
the multitude (ver. 18), whose views
they had jtist given. Ye have told me
the confused and conflicting views of
the people ; but ye, whovi do ye say or de-
clare me to be ? And Peter answer-
ing, for the twelve, for Jesus addressed
his question to them. Peter appears to
have been the spokesman of the apos-
tles, and to have acted somewhat like
the chairman of a committee or the
foreman of a jury, Mark 10 : 28 ; Matt.
15 : 15 ; Luke 12 : 41 ; John 6 : 68.
Compare Matt. 17:24; John 13:24.
The eleven assent to his declaration of
their faith, for they make no other re-
ply. The Christ of God, the em-
phatic language of firm conviction.
The Christ, the 3Iessiah, or the

Anointed, as the word means, the One
foretold by ancient prophets, and styled
the Messiah, or Anointed, by David and
Daniel, Ps. 2:2; Dan. 9 : 25. He was the
Son of David, in whom were fulfilled all
the types of anointed prophets, priests,
and kings of the old dispensation — the
great Prophet, Priest, and King. Of
God, from God, emphatically God's
Messiah (compare ch. 2 : 26 ; Ps. 2 : 2),
including Sonship, and described more
fully by Matthew (16 : 16), "Thou art
the Christ, the Son of the living God."
Mark and Luke give the main and
essential proposition of Peter's answer ;
Matthew's form is more descriptive,
and expresses the fulness of their faith.
He also adds what Jesus said to Peter,
Matt. 16 : 17-19.

21, And he straitly, strictly,
charged them, implying that they
would incur his displeasure should they
disobey. Should tell no man that
thing, or tell this to no one — that is, this
confession " that he is the Christ," Matt.
16 : 20. Had the Jews known him, they
would not have crucified him, 1 Cor.
2 : 8. The time had not yet come for
the proclamation that he was the Mes-
siah. He must suffer, die, and rise from
the dead, and the Spirit must come.
Nothing must be done either to hasten
or delay the designs of his enemies.
The people were not yet ready for hear-
ing this truth, neither were the apostles
fully prepared for their work.

22-27. Jesus foretells his Death
AND Resurrection ; teaches the
Duty and Necessity of Self-de-
nial, Matt. 16 : 21-28 ; Mark 8 : 38-
ch. 9 : 1. Luke is the briefest; Mark
the most vivid and the fullest on self-
denial. Matthew and Mark record our
Lord's rebuke of Peter in the region
of Csesarea Philippi.

22. Saying. This is closely con-
nected with the preceding verse. The
Son of man. See onch. 5 : 24. Jesus
teaches that he must suffer, the ne-
cessity of his sufierings. Before this
he had taught them that he was the

A. D. 29.

LUKE IX.

210

many thinc^, and be rejected of the elders and chief

priesti? and scribes, and be shiin, and be raised the

third day.
2?* 'And iie said to fhem all, If any mn7i will come after 'ch. 14.27 ; Mt. lo.

me, let him deny himself, and take uj) his cross daily, sf^/^Ko^L^S '
24 and follow me. For whosoever will save his life shall

Christ ; now he teaches them that he,
the Christ, must sutfer. Before lie had
given obscure intinuitions of both his
BUfferinj^s (Matt. 10 : 38; John 3 : 14)
autl his resurrection, Matt. 1*2 : 40 ;
John 2 : 19 ; but now he speaks plainly
aiitl teaches their necessity, lie con-
tinued afterward with further particu-
lars, vers. 43-45; 18 : 31-34. Thus he
be.uran also to correct their mistaken
and worldly views, and in a measure
to i)re]^are them for the event when it
came and afterward for the better un-
derstandinc: of both this and of ancient
prophecv, Isa. 53 : 4-10; Daii. 9 : 26;
Luke 24' : 26, 27, 44, 46. Matthew adds
the fact that " he must go unto Jerusa-
lem." Be rejected of, by the San-
hedrim, the highest civil and ecclesias-
tical court of the Jews, which consisted
of seventy-one membei*s from the three
classes immediately named. They de-
nied what Peter and the disciples had
confessed ; they rejected Jesus as the
Messiah, the Son of the living God, ch.
22 : 66-71. Elders. See on ch. 7 : 3.
Chief priests, the heads of the twen-
ty-four classes into which David di-
vided the priests (1 Chron. 24:7-18;
Luke 1 : 5), the high priest, who was gen-
erally president of the Sanhedrim, and
his surviving predecessors. Scribes.
See on ch. 5 : 21. Be raised the
third day. Jesus died on Friday
afternoon and rose on Sunday morning.
The time intervenmg was one whole
day and parts of two days, which were
counted as three whole days according
to Jewish mode of reckoning.

23. He said to them all, to the
people as well as his disciples. For the
duties of self-denial and self-sacrifice
were of interest to and binding upon
all. But the great doctrine of his suf-
ferings was for the present intended
specially for his disciples. It is not
strange that a crowd should have col-
lected around him in the vicinity of
Caisarea Philippi as well as elsewliere.
Jesus having retired for prayer (ver.
18), the twelve may have first come to

him, and then the people may have
drawn near. If any one will come
after me. Purposes or desires to come
after me as my follower or disciple.
Deny himself. Renounce himself,
abstaining from everything that stands
in the way of duty. Take up his
cross, etc. A proverbial expression,
denoting the self-denials and self-sac-
rifices, the inner and outer struggles,
pertiiining to the Christian life, and
also, doubtless, prophetic of his own
ignominious death. He had just told
his disciples that he must suffer ; now
he teaches them and the people that
discipleship also involved sufferings and
self-denials. Taking the cross and fol-
lowing Christ are inseparable. Every
one has his own cross, which he
must take willingly and daily, and
follow Christ, not the world or any
object of selfish inclination. Luke
alone has daily, implying that cross-
bearing is continuous and through life.
There are the crosses of humiliation, of
renunciation of our own wisdom, of
self-righteousness, of sinful propensities
and habits, of reproach, and of suf-
fering for Christ's sake and our own
good ; the crosses of repentance, of
baptism, and of a life consecrated to
Christ's service. The language is an
allusion to the severest and most dis-
graceful Roman punishment, in which
the malefactor was often compelled to
bear his own cross to the place of execu-
tion. So Jesus bore it, John 19 : 17.
Compare Isaac carrying the wood in
Gen. 22 : 6. It was, doubtless, very
expressive to the disciples when he
uttered it, and was well fitted to pre-
pare their mind for ti-ials as well as
for his sufferings and death. Yet that
great event served to give an intensity
of meaning to this and similar passages,
John 12 : 16; Rom. Q-.Q] Gab 2 : 20;
5 : 24 ; 1 Pet. 4 : 1, 2.

24. As he is to lose his life, so they
must be willing to lose theirs. For
whosoever will save his life. The
truth enunciated in this proverbial form

220

LUKE IX.

A. D. 29.

Mk.

lose it : but whosoever will lose his life for my sake,

25 the same shall save it. J For what is a man advan- ^^t. IG. 26
tagcd, if he gain tlie whole world, and lose himself, or ' '

26 be cast away? ''For whosoever shall be ashamed of ''Mt.io. 33; Mk.8.
me and of my words, of him shall the Son of man be "^^^ ^ ■"■""■ ^" ^^'
ashamed, when he shall come in his own glory, and m

27 his Father's, and of the holy angels. 'But I tell you >Mt. 16.28; Mk.9.
of a truth, there be some standing here, which shall ^' J
not taste of death, till they see the kingdom of God. 1

of expression sliows the necessity and
results of self-denial and self-sacrifice
for Christ, and thus gives a reason for
what Jesus had just said in the preced-
ing verse. Whoever purposes to save
his natural or temporal life, makes this
his great object, and hence rejects me,
shall lose his higher spiritual life.
But whosoever will lose, etc. But
whosoever shall lose his temporal life
for my sake and the gospel's, making it
secondary and subservient, shall save
his life in the higher and spiritual
sense. He shall " find " eternal life,
Matt. 16 : 25. He shall save both body
and soul to a celestial, heavenly life.
Compare Paul's language in Phil. 3 : 7,
8, " I have suffered the loss of all
things," etc.

25. For what is a man ad-
vantaged? or profited. Further reason
for self-denial in following Christ, The
interrogative form makes the statement
the more emphatic. It cannot by any
means profit him if he acquire the
whole world and all of its enjoyments,
etc. Lose himself or be cast
aivay. The Bible Union version ren-
ders the original with great accuracy.
" For what is a man profited when he
has gained the whole world and lost
or forfeited himself," himself referring
specially to his higher nature, his
soul, but including his whole being.
Compare Matt. 10 : 28, '' Destroy both
soul and body in hell," Lost as a con-
sequence of seeking the world and not
following Jesus, Forfeited as a penalty
for so doing,

26, An additional reason for follow-
ing Jesus in self-denial and crosses
derived from Avhat his hearers might
experience at the judgment. For who-
soever shall be ashamed of me,
as his Lord and teacher. Of my
Avords, doctrines and jirecepts, my
teachings. See John 12 : 41-43 for an

example of some who were ashamed of
him before that generation. In con-
trast, compare Paul, who was not
ashamed of him, Rom, 1 : 16. Of him
also shall the Son of man, whom
you now see, be ashamed, he shall
rightly and justly disown and reject,
when he shall come, Avhen, in con-
trast to his present humble condition,
he shall appear in threefold glory :
(1) his own glory, as the exalted
Messiah, Phil, 2 : 9-11, (2) in his
Father's, in the glorious majesty of
God the Father, John 17 : 5; Heb, 1 :
3; Matt. 24 : 30. (3) of his holy
angels, who surround him with
their brightness. Matt. 25 : 31 ; 2 Thess.
1:7; Jude 14. Angels are here
styled Iioly, as distinguished from fallen
angels, evil spirits. Holiness also has
a spiritual glory in it. Jesus evidently
refers to his second coming and the
judgment, when he shall render to
every man according to his works,
Matt. 16 : 27 ; 7 : 21 ; 13 : 40-42 ; 25 :
31, 41.

27. And I say to you of a truth.
A most solemn and authoritative decla-
ration. There be, etc. There are
some of those standing here. Of the
twelve and of the multitude, all of
whom he was addressing, ver, 23.
Which. Who. Shall not taste,
etc, A strong negative in the original ;
death is represented by the figure of a
bitter cup or goblet — shall not die. Till
they see the kingdom of God, of
the Messiah, See on ch, 4 : 43, Mark
(9 : 1) adds, "come with power," with
the exhibitions of divine and omnipo-
tent power. The kingdom had, indeed,
already come or commenced, ch. 17 :
20, 21. The language in Matthew (16 :
28), " till they shall see the Son of man
coming in his kingdom," presents Jesus
as the King and divine Representat've
of his kingdom. The fulfilment M'

A. L). 2;).

LUKE IX.

221

The transfiguration.
28 ™ And it came to pass about an eight days after these " ^^^: i^- i i ^^k.
sayings, he took Peter and John and James, and went " "

this prediction has been variously re-
forroa by conuuentators — (1) to the
transiiixuratiou ; (2) to the resurrection ;
(.">) to the (hiy of Pentecost; (4) to the
destruction of Jerusalem ; (5) to the

1)roi;ressive establishment of Christ's
:ingdom between the etfusion of the
lloiy Spirit on the day of Pentecost and
the destruction of Jerusalem ; (6) to the
second coming of Christ.

The great objection to any of these
views appears to be a want of compre-
hensiveness. They lose sight of a great
principle in prophecy — namely, that it
often points, not only to the final event
itself, but also to types of that event,
thus including a series of events all
ranging under one description and ful-
filled by one prophecy. Thus, the reign
of Solomon is a type of the glory and
the durabilitv of the reign of Christ,
the Son of David, Ps. 72. The return
of Israel from their captivity at Baby-
lon is linked in prophecy with the fu-
ture triumph and glory of spiritual
Israel. According to this princijde,
this prediction was fulfilled to the
apostles and disciples in the resurrec-
tion (Rom. 1 : 4), to the multitude and
people generally in the pentecostal sea-
son and the complete miraculous estab-
lishment of Christianitv (Acts 4 : 25-30 ;
13 : 32-34; 2 Cor. 13 : 4; Ps. 2 : 6), and
to the Jewish nation in his providential
coming at the destruction of Jerusa-
lem, which was a type of his final
coming.

AVe can hardly refer this prediction
to the transfiguration, which occurred
only a few days after ; for the expres-
sion, '^ shall not Uiste of death till," im-
plies some distance of time, and not
merely length of privilege. Compare 2
Pet. 1 : 15. So also it is not absolutely
necessary to include in the fulfilment
Christ's second coming to judgment,
yet the reference of Jesus to that com-
ing in the preceding verse (ch. 8 : 38)
would naturally suggest that view.
Thus, some of those present saw Jesus
come as a King in his kingdom, and in
this they saw a type and earnest of his
final coming. John (John 21 : 22) and
probably Philip survived the destruc-

tion of Jerusalem, which occurred about
forty years after this.

28-36. The Transfiguratiox. Je-
sus miraculously presented to three
chosen disciples as a spiritual and glo-
rified Saviour, the Redeemer and Law-
giver of his people. An earnest of his
future glorv and that of his followers,
Matt. 17 : 1-9; Mark 9 : 2-10.

In the first portion of the narrative
Luke is the fullest, but in the latter
portion Matthew and Mark. The ac-
counts of the latter two are very sim-
ilar, but Mark is the more vivid. Luke
alone records the subject of discourse
between Jesus, Moses, and Elijah, and
the sleep of the three disciples.

28. About an eight days after.
The modern Greeks speak of a week as
eight days. Luke here counts the days
of Peter's confession and of the trans-
figuration. Matthew and Mark speak
more definitely, " After six days " — that
is, from the confession of Peter, ver. 20.
It was very fitting that Jesus should
make some exhibition of his glory as a
divine and human Saviour very soon
after Peter's confession and his own
prediction of his sufi"erings and his dis-
course on self-denial. The specification
of time suggests, and indeed implies,
some connection or relation between the
preceding discourse and the transfigu-
ration. Why Jesus must suffer death,
and how glory should follow, was a
mystery to the disciples. Jesus gave
them a week to ponder his sayings, and
then gave some of them this wonderful
exhibition of himself as the Messiah,
the Son of God and the Son of man,
the great Lawgiver and Prophet, the
great Priest and King, the suffering
and the glorified Redeemer. He took.
Better, he took with him, as compan-
ions or attendants, Peter, James,
and John. The three specially-fa-
vored apostles, and the most intimate
bosom friends of Jesus. They alone
saw Jesus raise the daughter of Jairu3
(ch. 5 : 37), and they alone were the
Avitnesses of his agony in the garden,
ch. 14 : 33. Now they are chosen to
behold his transfigured glory. Peter
refers distinctly to this wondrous scene,

222

LUKE IX.

A. D. 29.

29 up into a mountain "to pray. A
fashion of his countenance was

oO ment ivas white and glistering,
talked with him two men, whi

nd as he prayed, the "^h. 5. 16; Mt. n.

altered, and his rai- l 1236 f io.^ h'

And, behold, there
ch were Moses and

2 Pet. 1 : 16-18. John, in a more gen-
eral manner, says, " We beheld his
glory," John 1 : 14.
Went up into a mountain.

Rather, the mountain. So also 2 Pet.
1 : 18, the holy moiintain. A definite
place was very probably in the mind
of Luke as well as of Peter. lie brings
them up the mountain to a secluded,
solitary place, and there they were
alone by themselves. To pray. Luke
only mentions this design. This, to-
gether with the fact that the disciples
were heavy with sleep, leads to the
conclusion that the transfiguration oc-
curred at night, for night was a very
common season with Jesus for prayer
(ch. 6:46; Luke 6 : 12), and he did not
descend the mountain till the next day.
Besides, the whole scene could be seen to
better advantage at night than by day.
AVhat mountain this was is wisely con-
cealed from us. Tradition says it was
Mount Tabor, the highest peak in
Galilee, five miles east of Nazareth,
but without foundation, for a fortified
town stood on the summit of Tabor
and was garrisoned by the Romans in
the time of Christ. Besides, Jesus was
more than fifty miles north of Tabor
in the region of Csesarea Philippi, and
it does not appear that he returned to
Galilee till after the transfiguration,
ver. 30. It was, more probably, on one
of the summits of Hermon.

" Standing upon the height which
overlooks Ctesarea Philippi, I looked
around upon the towering ridges which
Great Hermon, the Sheikh of the Moun-
tains, as the Arabs call it, projects into
the plain. Full of thought that one of
these summits on which I gazed had in
all probability witnessed the transfigu-
ration, I had fixed upon one of them
which, from its peculiar position, form,
and elevation, might aptly be spoken of
as a ' high mountain apart,' when, cast-
ing ray eye casually down along its sides
as they sloped into the valley, the re-
mains of three ancient villages appeared
dotting its base. I remembered how in-
stantly on the descent from the moun-
tain Jesus had found himself in the

midst of his disciples and of the multi-
tude, and was pleased at observing that
the mountain-top met all the require-
ments of the gospel narrative." — Dk.
Wm. Hanna, Life of Christ, vol. i., i).
336.

29. As lie prayed, or while he was
praying. Thus Jesus honored prayer.
Again Luke only notices this. The
fashion, appearance, of his counte-
nance was altered, his bodily form
remaining the same. It is interesting to
notice that Luke does not use, like Mat-
thew and Mark, the word transfigured.
Perhaps it was lest his Greek and Ro-
man readers might get a wrong concep-
tion from a common use of the word.
Matthew (17:2) says, "his face did
shine as the sun." As faint illustra-
tions the case of Moses may be used,
the skin of whose face shone when he
descended from the mount (Ex. 34 : 29-
35), and that of Stephen, whose face
shone before the Sanhedrim as the face
of an angel. Acts 6 : 15. In the next
clause we learn that the change extend-
ed to his raiment. His divine nature
shone forth and its glory enveloped his
person.

His raiment, garments, especially
his outer ones, which were visible.
White and glistering. Literally,
flashing forth light, a glittering white.
The texture of his garment was not
changed, but it was bright with the ra-
diating light of his glorified body.

30. Glory was not only manifested in
and around his person, but heavenly
visitors attended him. And, behold,
calling special attention to what fol-
lows. Moses and Eiias. Ulias is
the Greek form of the Hebrew name
Elijah. While Matthew and Luke say
Moses and Elias, Mark puts Elias first,
adding with lloses. Moses was the
representative of the law and Elijah of
the prophets. Luke presents them at
once, talking with Jesus.

It is idle to ask how the discipl.is
knew them, since many ways can be
conceived by which they could come
to this knowledge. Jesus may have
saluted them by their names, or the

A. D. 20.

LUKE IX.

223

31 Elias: who aj^poarod in glory, and spake of his dc-

32 cease which he should accomplish at Jerusalem. But

Peter and they that were with him "were lieavy with °r)a°- 8. 18; lo. 9.
sleep: and when they were awake, >'they saw his P2ret. 1. 17.
glory, and the two men that stood with him.

33 And it came to pass, as they departed from him,
Peter said unto Jesus, Master, it is good for us to be
here : and let us make three tabernacles ; one for thee,

conversation may have indieated it, or
they may have known them intnitively
thronujh tlie Spirit, etc. In Moses also
they saw, in a glorions, visil)k^ form, a
spirit of the jnst made perfect, and in
Elijah one in his glorious l)ody. Eli-
jah had been translated nine hundred
years bei'ore, and Moses died more than
fourteen hundred years before, on
Mount Neho, and the L ;rd " buried
liim in a valley, in the land of Moab,
over against Beth-peor." There is no
reason for believing that he had been
raised from the dead. He may have
appeared in a form assumed by angels
on other occasions.

31. Who appeared in §:lory, in a
glorified condition. Spake of his
decease, his departure from life.
Luke alone records the subject of con-
versation. Compare 2 Pet. 1 : 15. Jesus
had announced his death to his disciples
six days before this. Which he should
accomplish, fulfil, as appointed and
foretold. They speak of that which the
law and prophets had typified and fore-
told. A becoming theme of such his-
torical personages and representatives
of the law and prophets. They very
probably talked with Jesus regarding
the wondrous results of his death in
man's redemption.

32. Were heavy with sleep, were
weighed down with sleep. Almost the
same expression is found in Matt. 26 :
43 ; Mark 14 : 40 ; Acts 20 : 9, where
actual sleep is meant. This is the most
natural meaning here. Peter is made
prominent, being alone named. When
they Avere awake, aumking or fully
awaking. This is in contrast to " heavy
with sleep." From sleep they pass
through a state of drowsiness into that
of full wakefulness. Thus, Luke makes
it certain that it was not a dream, but
an actual sight. But some with Alford
and Meyer translate, having watched or
kept awake through the scene of the
transfiguration, in which case they sup-

pose the ])receding clause to mean
weighed down with drowsiness, which
they resisted. This is allowable. The
former view, however, seems the most
natural and best suited to the connec-
tion. They saw his glory, etc. The
glory of the scene may have had much
to do with their awaking. Now fully
aroused and awake, they see. They are
competent witnesses. From this it
would seem that the three apostles did
not witness the beginning of the trans-
figuration. It is no uncommon thing
for an Oriental, having wrapped him-
self in his garment, to lie upon the grass
in open air and in a moment fall asleep.
So afterward the same three slept in
Gethsemane.

33. As they departed from him.
More exactly, as they were departing.
By some movement or other Moses and
Elijah indicate that they are about to
depart. Peter would detain them, and
he acts again as spokesman (ver. 20),
not of the twelve, but of three. An-
swering. The word answer is often
used in Scripture as a kind of response
to some words, circumstance, or occa-
sion which precedes. Thus what Peter
had just seen gave the occasion of what
he now uttered. His language was a
response of his feelings in view of the
circumstances around him, and espe-
cially to the movement of the two to
depart. Said to Jesus. Addressed
him as the principal personage and the
most familiar to him. Master. The
same word is thus translated in ch. 5 :
5. Mark alone gives rabbi the original
word that Peter uttered in addressing
Jesus. It is good, etc., that we are
here. Joy, a holy, spiritual ecstacy, per-
vaded the souls of the disciples. Peter
felt delight and a desire for more ; but
he was not prepared for its continuance,
as his confusion and mingled terror
showed. To work and suffer was better
than to remain there. Their time for
rest and glory had not yet come. Peter.

224

LUKE IX.

A. D. 29.

and one for Moses, and one for Elias: not knowing

34 what he said. While he tlius spake, there came a
cU)ud, and overshadowed them, and they feared as

35 they entered into the cloud. And there came a voice
out of the cloud, saying, "iThis is my beloved Son:

36 ''hear him. And when the voice was past, Jesus was
found alone. "And they kept it close, and told no

qMt. 3. 17.
'Ac. 3. 22.
• Ecc. 3. 7 ;
9.

Mt. 17.

in his bewilderment, proposes to erect
three tabernacles, booths or tents,
doubtless here of branches and leaves
of trees, such as could be made in that
solitary retreat. Such booths were
erected at the feast of tabernacles. He
proposes three booths, though six per-
sons were present. He would have one
.■tor each of the glorious personages
present, and he and his two fellow-dis-
ciples act as servants. Liake briefly
explains the making of this strange
request: not knowing what he
said. He was bewildered. His words
came forth without thought or delibera-
tion. He felt he must say something,
and he uttered that which came first
into his mind. The cause of this state
of mind is given by Mark (9 : 6), " For
they were sore afraid." Mark speaks
of the first stage of this fear, while
Matthew (17 : 6) and Luke (ver. 34)
describe its climax and overpowering
influence when the voice spoke out of
the cloud.

34. Two more wondrous events occur,
the cloud and the voice. While Peter
was thus speaking there came a
cloud, and overshadowed them,
making a sheltering covering to them
— a different covering from what Peter
had suggested. Matthew (17 : 5) says
it was a bright cloud. It was the symbol
of the divine presence, as was the cloud
over the tabernacle (Ex. 40 : 38), the
cloud on Mount Sinai (Ex. 24 : 16, 17),
and the cloud in Solomon's temple, 1
Kings 8 : 10, 11. Compare Ex. 16 :
10 ; Ezek. 10 : 4 ; Rev. 14 : 14. It was
doubtless similar to that at his ascen-
sion. Acts 1 : 9. But who are meant
by them ? Some say Jesus, Moses, and
Elijah ; and some Moses and Elijah
only ; others the disciples ; and others
all present. If we merely consulted the
nearest antecedents, we should decide
that Moses and Elijah are meant ; but
from the whole connection it seems that
the cloud overshadowed all present.

They feared, the disciples. As they
entered into the cloud. We can

conceive of Moses and Elijah entering
into the cloud, or of the cloud descend-
ing and diffusing itself all about them,
the disciples being in the outer and less
luminous portion of it. I rather incline
to the latter view.

35. There came a voice out of
the cloud, from God the Father, as in
ch. 3 : 22, giving the same attestation
as that at his baptism. Matthew (17 :
5) gives the fuller form, having the
words, " in whom I am well pleased."
The divine testimony is attended by
the command which was wanting at his
baptism. Beloved. According to the
highest critical authorities, chosen son.
Compare chap. 23 : 35. Hear him,
attend to his instructions ; hear and
obey him as the Messiah, the Prophet
and Lawgiver of the church. Compare
the prediction in Deut. 18 : 15-19; Acts
3 : 32 ; 7 : 37. God would now speak
through his Son, Heb. 1 : 1, 2. He is
emphatically the great Teacher. In
these occurrences the disciples were
favored with a sign from heaven. To
this Peter refers (2 Pet. 1 : 17), and to
it John seems to allude, John 1 : 14.

36. This glorious scene ended abrupt-
ly. Matthew (17 : 6) relates that Avhen
the disciples heard the voice from the
cloud they fell on their face, but Jesus
touched them, and they recovered from
their fear and looked up. The heav-
enly messengers departed immediately
after the voice, and Je.sus at once at-
tends to his overpowered disciples. All
took but a moment. When the voice
was past, more literally. When the
voice had come, when it had been ut-
tered, after it was heard. Jesus was
found alone. The disciples cast
around a searching look (Mark 9 : 8),
and they perceived that Jesus was
alone; the one foreshadowed, foretold,
and testified to by the law and the
prophets, and the one now to be heard

A. I). 29.

LUKE IX.

225

man in those days any of those things which they liad
seen.

Jlcaling of a demoniac.

37 *And it came to pitss, that on the next day, wlien *^\]'\l''- *^' ^^''•
tliey were come down from the hill, much people met

38 him. And, behold, a man of the company cried out,
saying, Miister, I beseech thee, look upon my son : for

39 he is mine only child. And, lo, a spirit taketh him,
and he suddenly crieth out ; and it teareth him that
he foameth again, and bruising him hardly departeth

and obeyed. The old dispensation is
passins? away ; Jesus remains the same
yesterday, to-day, and for ever.

We have here an open manifestation
and declaration of Christ's power and
glory. It is not improbable that this
was one of the points in his historj' to
which Jesus referred when he said
(Matt. 28 : 18, correctly translated),
" All power was given to me in heaven
and on earth."

And they kept it close, they kept
silent, an emphatic expression. This
thev did at the express command of
Jesus, Matt. 17 : 9 ; Mark 9 : 9. In
those days, while Jesus was with
them. Our Lord's command of secrecy
extended to his resurrection. Matt. 17 :
9. Mark (9 : 9) relates that the three
disciples questioned among themselves
what the rising of Jesus from the dead
was. Luke passes over the conversa-
tion of Jesus while descending the
mountain respecting Elijah, which
Matthew and Mark give at this point.

37-43. Healing OF A POSSESSED Lu-
natic w^HOM THE Disciples could
>'0T Heal, Matt. 17 : 14-21 ; Mark 9 :
14-29. Luke's account holds a middle
place between that of Mark, which is
the fullest and most vivid, and that of
Matthew, which is the briefest. Mark
alone relates the questioning of the
scribes and the amazement of the mul-
titude upon seeing Jesus ; also the con-
versation between Jesus and the father
of the demoniac, Mark 9 : 14-16, 21-
25. Matthew is the fullest in his report
of the reply of Jesus to the nine on
their inability to cast out the demon.
Matt. 17 : 20, 21. Luke omits all refer-
ence to this last point, but alone re-
cords the amazement of all at the mir-
acle.

37. The next day, probably the
morning after the transfiguration.

From the hill, the mountain. It
was probably near the foot of the
mountain. See, on ver. 28, Dr. Hanna's
description. All the three evangelists
agree in placing this miracle immedi-
ately after the transfiguration. i>Iuch
people, a great multitude, met him.
Mark, relating more in detail, presents
the scribes as questioning the disciples,
and makes the words of the father an
answer to a question of Jesus to the
scribes.

38. Without any explanation Luke
presents the anxious father as a special
object of attention. And behold,
etc. 3Iaster, teacher. I beseech
thee, the language of earnest entreaty.
Look upon my son, in compassion,
and exert thv gracious power in his be-
half. Matthew (17 : 14) relates that the
man came doing homage to him with
bended knees. For he is mine only
child. This reason which the father
gives is recorded only by Luke. The
agony and the earnestness of the father
were, therefore, the more intense.

39. The father describes the terrible
handling of the child by the demon.
A spirit. Mark (9 : 16, 25) styles it
" a dumb " and " deaf spirit." In Mat-
thew (17 : 15) the child is described as
a lunatic — that is, probably, an epilep-
tic. He was possessed with a demon
which caused deafness, dumbness, and
fits of epilepsy. It was a severe and
complicated case. His dumbness con-
sisted in his inabilit\^ to utter articulate
sounds. Taketh him, seizes him, as
if to destroy him. At any time the de-
mon might exert his frenzied power
upon the child, producing sudden and
violent paroxysms. And he sud-
denly crieth out. It is the child that
cries out as the demon seizes him. It,
the demon, teareth him, throws him
into convulsions. That he foameth.

10^

226

LUKE IX.

A. D. 29.

40 from him. And I besought tliy cliscij)les to cast him

41 out ; and they could not. And Jesus answering said,
" O faithless and perverse generation, how long shall I
be with you, and suffer you? Bring thy son hither.

42 And as he was yet a coming, the devil threw him
down and tare him. And Jesus rebuked the unclean
spirit, and healed the child, and delivered him again

43 to his father. ''And they were all amazed at the ^Zec, 8. 6,
mighty power of God.

"Dan. 32. 20; Ps.
78. 6, 8, 22 ; John
20. 27; Heb. 3.
10.

Rather, with foaming. The child was
not only inwardly racked and con-
vulsed, but he foamed at the mouth.
Bruising him, doing him bodily in-
jury. Hardly departeth from him,
showmg the reluctance of t':ie demon to
release its victim. The accounts of the
three evangelists show independence,
but no real discrepancy. The father,
in Matt. 17 : 15, says, " for ofttimes he
falleth into the fire and oft into the
water," and in Mark 9 : 18, " he foameth,
and gnasheth with his teeth, and pineth
away." The three descriptions taken
together form a fearful picture of the
frenzied paroxysms which were added
to his habitual dumbness.

40. I besought thy disciples. The
nine apostles, since Jesus was absent.
They could not. This lack of power
was owing to their weak faith, Matt.
17 : 20. Jesus had given them poAver
to east out unclean spirits (ch, 6 : 7), and
doubtless they had exercised this power,
but now they falter, and the enemies of
truth prevail. The three most favored
apostles were also with Jesus, and this
case was an extreme one. Their faith
Avas not equal to the exigency. There is
some analogy between Israel turning to
idolatry while Moses was absent in the
mount and the spiritual weakness of the
disciples during our Lord's absence at
his transfiguration.

41. O faithless and perverse
generation. Unbelieving and per-
verted race, Deut. 32 : 5, 20. That gen-
eration and race among whom Jesus
was laboring were indeed faithless and
led astray by blind guides. The scribes
were cavilling, the multitude was amaz-
ed at seeing Jesus, the lather acknow-
ledged the weakness of his faith (Mark
9 : 22, 24), and the disciples had weak
faith or no faith to heal this one. Hoav
.oiig, etc. An exclamation, not of im-
patience of life nor of continuance with
them, but of holy displeasure at their

unbelief and hardness of heart. Be
with you, expressing a great closeness,
nearness to them. Suffer you. Bear
with you, exercising patience with you
in your unbelief. Compare Ex. 32 : 19,
34. How great the unbelief of the
people in view of the time he had been
exercising his ministry and the wonder-
ful miracles he had performed ! Com-
i:)are John 14 : 9. And his ministry was
drawing to a close. Bring thy son
hither unto me. There is power in
me to effect a cure. The command was
adapted to awaken and strengthen faith
in the father.

42. The order of Jesus is obeyed. As
he was yet a coming. Mark says,
"they brought him." He was very
probably carried, several being required
to do it. Threw him down and tare
him, fearfully convulsed him, but not
in such a manner as to do him injury.
This occurred, Mark tells us, upon the
boy seeing Jesus. The sight of Jesus
arouses the infuriated demon. He has
great wrath, knowing that his time wa."
short. Rev. 12 : 12.

Mark (9 : 20-25) gives a vivid descrip-
tion of the terrible paroxysm of the
child and the conversation of Jesus
with the father, and the growing faith
of the latter, who exclaimed, " I be-
lieve, help thou my unbelief."

Rebuked the spirit. Bade him
come out, Mark 9 : 25. Healed
the child, by a simple word of com-
mand, thus showing his absolute power
over the kingdom of darkness. This
was especially fitting, as his disciples
had shown such weakness. Mark viv-
idly describes the final paroxysms of
the" child, the violent departure of the
demon, leaving him as one dead, and
his immediate restoration Delivered
him again, or gave him back, to his
father, as one restored to the family
from a condition as good as lost and
dead.

A. D. 20.

LUKE IX.

227

Jt'su!i the second time announces hh death.

But while they wondered every one at all thinp;s

44 which JehUs did, he said unto his disciples, *Let these '^^^- ^7. 22; Mk.

sayiuixs sink down intr. your ears : for the Son of man ^ ' ^'^ ' '^"

4o shall be delivered intv) the hands of men. ^ But they ' ^^.\,\^^} }^ ^'

understood not this sayinir, and it was hid from them, g 27- io.'6-^i2!

that they perceived it not: and they feared to ask 16; 14. 5-y. '

him of that saying.

43. The effect of the miracle on all
present. This is recorded only by Liike.
They were all amazed, especially
the multitude ; their minds were struck
with astonishment. At the mie^hty
power, greatness, majesty, of God,
Mliich was thus exhibited by this mira-
cle. Here, as elsewhere, Luke brins^s
to view the glory of God in the Saviour's
miracles, ch. 5 : 26; 7 : 16. For com-
ments on the rest of this verse see
below.

43-45. Jesus the Second Time
Foretells his own Death and
Eesukrection, ^latt. 17 : 22, 23 ;
Mark 9 : 30-32. The three accounts
show independence without discrepancy.
That of Mark is somewhat the fullest.
Matthew is the briefest ; Luke holds a
middle place.

43. For comments on the first part of
this verse see above. Mark (9 : 30)
relates that they now departed from the
vicinitv of Csesarea Philippi and passed
through Galilee. Matthew (17 : 22)
speaks of Jesus abiding in Galilee ; and
from John 7 : 1-9 we may infer that
Jesus, during this whole period, rather
sought r.tirement.

While they wondered every
one, spoken of the multitude specially,
as the disciples are referred to in the
next clause. It is not necessary to sup-
pose the multitude present ; the feeling
of the people generally is described.
He said unto his disciples, prob-
ably the twelve, his nearest and most
confidential followers, whom he would
specially instruct in these doctrines.
Some would also include other disciples
in Galilee, from whom the seventy were
selected. But the privacy of the journey
and the nature of the truths taught
limit it rather to the apostles.

44. Let these sayings sink down,
etc. The words which I am about to
speak, let them be lodged permanently
in vour minds and hearts. The dis-

ciples needed to be prepared for the
fiery ordeal. Besides that, they may
have been elated with the wonderful
miracles which he did, the expectations
of Peter, James, and John aroused by
the glories of the transfiguration, and
all by the promise of Jesus in ver. 27.
Tims they have been expecting a speedy
manifestation of Jesus as king. They
needed again to be taught with great
emphasis that he must suffer. For.
The solemn announcement which this
word introduces was a sufficient reason
for its sinking in their hearts. The Son
of man shall be delivered, betrayed
by Judas and given up by the Father to
men, in order that he may suffer and
die, Acts 2 : 23. The divine plan of
his sufferings and death had formed
the topic of discourse on the mount
(ver. 31), and now is the topic to his
nearest circle of disciples. It would
seem from Ltike (ver, 43) that Jesus
began these instructions almost imme-
diately after the healing of the lunatic
child, and from Matthew and Mark
that he continued these instructions
while journeying in Galilee. Jesus
foretells his betrayal. He thus imparts
additional information to what he had
given immediately after Peter's con-
fession, ver. 22. He was delivered up
by the will and counsel of God, and he
was to be betrayed into the hands
of men. It was thus not a repetition,
but a gradual increase in revealing to
his disciples the facts of his sufferings.
Luke omits here our Lord's reference to
his resurrection, which occurs in the
conversation as related by Matthew and
Mark.

45. They understood not this
saying. Luke explains this ignorance
and uncertainty in the minds of the
disciples by adding it was hid from
them that they perceived it not.
That expresses not the result, hnt pur-
pose. It was part of the divine plan

228

LUKE IX.

A. D. 20.

Jesus rebukes the disciples for ambition and censorious zeal.

46 'Then there arose a reasoning among them, which

47 of them shoukl be greatest. And Jesus, * perceiving
the thought of their heart, took a child, and set him

48 by him, and said unto them, ''Whosoever shall re-

»Mt. 18. 1; Mk. 9.

•Jer. 17. 10.

bMt. 10.40; 18.5;
Mk.9. 37; .John
12.44; 13. 20.

that they should not yet understand.
It is not difficult to conceive how they
reasoned. Jesus often spoke in parables
and figures (John 16 : 25, 29), and it was
easy to understand him so now. Three
of the disciples had seen him trans-
figured, and might infer that it was not
necessary for him to literally die and
rise in order to enter upon liis full
glory. Jesus had taught his followers
the necessity of a spiritual crucifixion
and death (vers. 23-25), and they might
infer a similar meaning was to be given
to his language concerning himself. Yet
they were perplexed, and so troubled
that Matthew (17 : 23) says, " they were
exceeding sorry." " Although they
were familiar with the doctrine of
atonement, they could not receive the
idea that the Messiah was to be himself
the atoning victim. Other devout men
felt similar difficulties; see Acts 8 :
32-34." — Annotated Paragraph Bible.
And true to life it is added that they
feared to ask him of that saying,
to question him regarding these things,
which seemed to be connected with his
own death. There is a natural diffi-
dence in speaking to a jierson regarding
near - approaching death. And this
diffidence was increased to fear by the
awe-inspiring presence and power of
Jesus.

46-50. Who are Greatest in
Christ's Kingdom. Zeal of John,
Matt. 18 : 1-5 ; Mark 9 : 33-41. Luke
is the briefest. Mark is the fullest and
most graphic. Matthew, however, omits
all reference to the zeal of John, which
Mark and Luke record. The three
accounts show the diversity of inde-
pendent narrators with no real discrep-
ancy.

46. A^'cording to Matthew (17 : 24-27),
they had come to Capernaum, where
Jesus miraculously provides the tribute
money. While in the way to Caper-
naum (Mark 9 : 33), there arose a
reasoning among them, or a </joi«$i'/i^
in them, the same word being used as
that translated thought in the next
verse. The word, however, means dis-

puting in Phil. 2 : 14 ; 1 Tim, 2 : 8. Its
verb in Mark 9 : 33 means to reason,
discuss. The clause here may therefore
be translated. There arose a debate, or a
dispute, among them. This was but the
development of the thought within
them. Which of them should be
the greatest, or, more exactly, which
of them was greater than the rest. The
Greek comparative here is equivalent -
to the English superlative. This dis-
pute shows their worldly views of the
Messiah's kingdom — that they still ex-
pected his earthly kingdom to be soon
established, and that those who were
greatest now would be greatest then.
What gave rise to this disputation we
are not told. It is natural to refer to
Christ's address to Peter (Matt. 16 : 17-
19), and to the privilege accorded the
three disciples in being with Jesus ou
the mount of transfiguration and at
the raising of the daughter of Jairus.
The failure of the nine to cast out the
deaf and dumb demon from the child
(ver. 40) may also have had its influ-
ence. It is evident, from their disputing
the point, that they had not understood
Jesus on any occasion as pointing out
Peter, or any other disciple, as the
greatest.

47. Jesus, perceiving the thought
of their heart, and the reasoning
which arose therefrom, teaches humility
and true greatness symbolically by
placing a child in their midst. Mark
relates that, being in a house, Jesus
asked them regarding their dispute, and
they were silent. Then he took a
child, or having laid hold of a child,
and set, or placed, him by him; and
having thus treated him with honor and
tenderness, he said to them, ver. 48.
There is an interesting, though unrelia-
ble, tradition that this child was Igna-
tius the martyr, pastor of Antioch from
about A. D. 68 to 107. But as Jesus
was in the house, possibly of Peter,
and the child was doubtless of the
household, it may have been the child
of Peter or of one of the other apostles.
48, Whosoever shall receive.

A. D. 29.

LUKE IX.

229

ceive this child in my name reccivcth mo : and who-
soever shall receive nic reccivcth him that sent me:

"for he that is least among you all, the same shall be '^ro. i8. 12 ; Mt.

great. ^^' ^^' ^^^

49 ''And John answered and said, Master, we saw one ^^ik. 9. 38: see
casting out devils in thy name ; and we forbad him, N"i»- ii- 28.

50 because he foUoAveth not with us. And Jesus said

unto him, Forbid him not : for "he that is not against *^yj 30-^1 Cor ^12'

us is for us. 3. ' ' '

cordially to his heart and fellowship.
This child, one of these spiritual,
hinnble ones ; one of Christ's little ones,
whether a child in years or not. The
child was a beautiful symbol of the true
iiseiple, who humbly, submissively, and
confidently yields himself up to the
Saviour's will, guidance, and protection.
And it must be received in my name,
on account of me, because he is my
disci}>le, and sustains a personal relation
to me, and from love to me. Here is
the reason for receiving one such little
one. Receiveth me, in one of these
little ones as my representative. Christ's
disciples are his representatives and one
with himself. Matt. 10 : 40 ; 25 : 45. He
here shows their nearness to himself
and the honor and esteem in which he
holds them. And he traces the relation
back to the Father : receiveth him
that sent me. Jesus uses strong lan-
guage, since he is not only sent by the
Father, but is in his divine nature one
with the Father. The Father is espe-
cially represented in him. Jesus thus
taught that his kingdom was spiritual,
and that humility and a child-like
spirit were essential to true greatness.

49. "What Jesus had said respecting
the receiving of Christ's little ones, and
receiving in his naine, led John to refer
to a recent occurrence. Having found
one who did not accompany the apostles
casting out demons, they forbade him.
This led Jesus to reply, disapproving
their conduct, and warning them against
giving offences. Matthew omits refer-
ence to this incident. Luke gives it
briefly, but omits the discourse on
offences.

And John answered. This was
the response of his own feelings in view
of what Jesus had just said. The con-
Bcience of John was aroused. He re-
members how they had hindered one
who confessed the name of Jesus, for

good reasons, as he then thought, but
now he doubts whether they did right.
They saw one casting out demons in
thy name, claiming to do it by thy
authority, and uttering thy name in
doing it. It ai)pears that this one not
merely attemj)ted, as in the case of the
sons of Sceva (Acts 19 : 12-16), but
actually cast out demons in the name
of Jesus. He seems to have been a fol-
lower of Jesus, though he did not ac-
com])any Jesus and the twelve. We
forbade him. John very probably
took a leading part in this. Compare
the proposal of James and John in re-
gard to the village of the Samaritans
that did not receive Jesus, ver. 54.
When this occurred is not told us.
Because he foUoweth not Avith
us, not of our company. Having been
commissioned and empowered to cast
out demons (Mark 6:7), they may have
regarded the privilege as exclusively
theirs. They thought it wrong for one
not commissioned by Jesus to exercise
the power in his name. Compare a
similar spirit exercised by Joshua,
Num. 11 : 26-30.

50. Jesus in his answer shows that the
man in question could not have been
oi)posed to him, but was evidently act-
ing in his service and relying upon his
power. Forbid him not, a general
direction. Neither forbid him nor any
other one in a similar position. Lange
very properly observes here that we
should distinguish between forbidding
and commanding. They are not to for-
bid such as seem to be acting in the
service of Jesus irregularly, but it does
not follow that they are to command it.
For introduces the reason by a short
proverbial phrase. In his kingdom
there is no neutrality in the contest
between God and sin. " He that is not
with me is against me " (Matt. 12 : 30) ;
and so he that is not against us

230

LUKE IX.

A. D. 29.

Jesus leaves Galilee for Jerusalem, passing through
Samaria.

51 And it came to pass, when the time was come that

(his disciples are his representatives and
one in interest with him) is for us, on
our side.

At this point Matthew (18 : 15-35) re-
cords our Lord's discourse on offences,
the method of dealing with an offend-
ing brother, and the parable of the un-
merciful servant.

51-56. Jesus commences a Jour-
ney TO Jerusalem. Probably to the
feast of the tabernacles, which in the
year A. D. 29 began on October 19. A
Samaritan Village refuses to re-
ceive HIM, John 7 : 2-10. At this
point Luke enters upon a new portion
of his narrative, which contains much
that is not found in the other Gospels.
On account of its few notes of time and
place and the similarity of ch. 11 : 14-
36 with incidents related by Matthew
and Mark at an earlier period, it has
been regarded as one of the most diffi-
cult portions to harmonize and bring
into a chronological arrangement. Some
have regarded the task as simply im-
possible. Others have supposed that
Luke from this point to ch. 18 : 15 has
thrown together a mass of discourses
and incidents without reference to
either chronology or order. But such
a supposition in regard to one-third of
Luke's Gospel is hardly consistent with
the accuracy, research, and order pro-
posed by Luke in ch. 1 : 1-4. VVith
Ellicott and some others, I think we can
find order and connection, though little
apparent chronology. And why not?
Luke's narrative has been found reg-
ular and orderly thus far when com-
pared with the other evangelists. And
so also from ch. 18 : 15 the same order
and regularity are observable on a like
comparison. Should we not, therefore,
expect the same characteristics in this
portion of Luke which are peculiar to
him? Most assuredly. And this is
confirmed by a careful comparison with
the Gospel of John. During the last
six months of Christ's ministry John
records our Lord's journey to the feast
of tabernacles (John 7 : 10), his pres-
ence at the feast of dedication (10 : 22),
his going down from Perea to Bethany
to raise Lazarus (10 : 40-42; 11 : 1-17),

and his final journey to Jerusalem from
a city called Ephraim, 11 : 54; 12 : 1.
Now, by a happy coincidence, we find
the same number of references in Luke
— three of journeying toward Jerusa-
lem and one of being near Jerusalem.
Thus, beginning with the last, Luke 17 :
11, " And it came to pass, as he went to
Jerusalem, that he passed through the
midst of Samaria and Galilee," we find
it coincides well with John 11 : 54; 12 :
1, and the last journey of the other,
evangelists. Proceeding backward we
come next to Luke 13 : 22, " And he went
through the cities and villages teaching
and journeying toward Jerusalem,"
which most naturally falls in with the
journey from Perea to Bethany, John
11 : 1-17. Then, next previous to this,
is the presence of Jesus at the house of
Mary and Martha, which was at Beth-
any, Luke 10 : 38-42. This points
toward the feast of dedication (John
10 : 22) and the probable presence of
Jesus in Judea for a time before that
event. And then comes the journey
related in this section, which will
coincide with that to the feast of taber-
nacles, John 7 : 10.

Some might prefer to suppose that
Jesus returned to Galilee immediately
after the feast of tabernacles, and that
Luke records here a journey, some-
what protracted, which ended at Jerusa-
lem at the feast of dedication. This is
possible. Yet a careful examination of
John's Gospel leads rather to the con-
clusion that Jesus remained in Judea
during the two months between the
feast of tabernacles and that of dedica-
tion. John records no journey to the
latter feast, but only our Lord's presence
there. His presence in Judea is con-
firmed not only by Luke 10 : 38, but
also by such passages as Luke 13 : 1.
That this was the same journey as that
in John 7 : 10 is also probable from the
fact that the shorter route through Sa-
maria harmonizes with the late time of
starting and the privacy of that journey.
Even the sending of messengers to a
city of the Samaritans to make ready
for him is not inconsistent with this
privacy, for it may have been in a most

A. D. 20.

LUKE IX.

231

'he should he received iij>, ^he steadfiu^tly set his face 'Mk-K.i9; Ac. i,

52 to fi^o to Jeriisaloin. And sent messengers hefore his fislso. 5-9.

face: and they went and entered into a vilhige of the hcom J h 4 4

63 Samaritans, to make ready for him. And ""they did 9?™^* ^ ^ • '

quiet and careful manner. Jesus had
not gone up to the feast with the great
companies which passed through Perea,
but now afterward hastens with the
twelve by the shortest and a more
retired route ; and the siending of mes-
sengers would tend to expedite the
journey.

AVhile we may not regard this as our
Lord's final departure from Galilee (see
ch. 17 : 11), he doubtless now left it as
his place of residence. " But now his
earthly home (Capernaum) is to receive
him no more. Six months of anxious
wandering in Judea and the lands on
the further side of Jordan, interrupted
only by brief sojourns in remote frontier
towns, now claim our attention — six
months of ceaseless activities and un-
resting labor, of mighty deeds and
momentous teaching, yet six months,
if not of actual flight, yet of ever-
recurring avoidance of implacable and
murderous designs that were now fast
approaching their appalling and im-
pious climax." — Ellicott's Life of
Christ, pp. 218, 219.

This presence of Jesus in and near
Judea for the six months preceding his
last passover would naturally tend to
hasten the foul design of the Jews.
Had it not been for this, his death
might have been delayed. See author's
Harmony, ^^ 97, 98, and introductory
note to Part VI.

51. WJien the time was come,
when the days were being fulfilled, or
completed, that he should be re-
ceived up, or taken iip, into heaven,
with the idea of this being done through
his own divine power. The reference
is to his ascension. This was through
the path of suftering, death, and the
resurrection. Hence the phrase at least
implies, if it does not include, his death
and resurrection. Jesus had in view
the joy that was set before him, Heb.
12 : 2. The last period of our Saviour's
earthly ministry was now entered upon,
which appropriately began with the
transfiguration and with predictions of
his death and resurrection, and culmi-
nated in his ascension (ch. 9 : 22, 31, 44 ;

I Mark 9 : 31), and which was throughout
j manifestly a season of preparation for
that final result. The language is thus
in perfect harmony with the view that
several months intervened before the
cri»;ifixion.

He steadfastly set his face to
go to Jerusalem. He firmly set his
lace, like one intently fixing his gaze
upon an object toward which he eagerly
presses. The expression denotes a firm,
resolute purpose. This was necessary
for enduring the extreme suffering be-
fore him, and was anticipatory of the
glory that should follow. Ever after
this till his work is accomplished does
he make Jerusalem the goal toward
which he journeys. And during this
whole period Luke gives no account of
his actual arriving there except the one
Avhich stands at the end, and to which
all the previous journeyings were but
secondary and preparatory. One of the
objects of Luke in recording this firm
determination of Jesus in going up to
Jerusalem was to introduce the incident
that follows.

52. And sent messengers. Prob-
ably some of the twelve, but not James
and John, as some suppose, for they are
brought into view as another party and
witnesses of the treatment which Jesus
and his messengers received.

Before his face. In advance of
him. AVhat follows shows that it was
into Samaria. Their object was to pro-
vide lodging and entertainment for him.
To make ready for him, not t<>
preach the gospel and prepare the
hearts of the people, but to make the
necessary arrangements of hospitality.
This seems evident from the fact that
when they were refused they went to
another village.

A village, an unwalled town. What
village is of course unknown. See be-
low. Samaritans. Samaria took its
name from its capital city, Samaria.
According to Josephus (Jewish War, iii.
3, 4), it lay between Judea and Galilee,
commencing in the north at a village
called Ginea, on the southern border of
the plain of Esdraelou, and extending

232

LUKE IX.

A. D. 29.

not receive him, because his face was as though he

64 would go to Jerusalem. And when his disciples

James and John saw this, they said, Lord, wilt thou

that we command fire to come down from heaven,

southward to the toparchy of Acrabatha,
in the lower part of the territory of
Ephraim. This Ginea, or En Gannim
(meaning "the fountain of gardens"),
has been very properly conjectured as
the village which rejected Jesus. It
was the first Samaritan village at which
he would arrive on his route.

The Samaritans were the descendants
of heathen colonists from Babylonia,
Cuthah, Ava, Hamath, and Sepharvaim,
whom Shalmanezer, king of Assyria,
sent into the country after he had taken
Samaria and carried away the better
portion of the ten tribes, and of the
remnant of Israelites left behind, whom
they intermarried. A mixed people as
well as a mixed religion was the result,
2 Kings 17 : 24-41. On the return of
the Jews from the Babylonish captivity
the Samaritans requested permission to
assist them, in rebuilding the temiDle.
This they were denied, after which they
opposed the Jews and greatly retarded
their work, Ezra 4 : 1-5 ; Neh. 2 : 10,
19 ; 4 : 1-3. Later still, Manasseh, son
of the high priest, married the daughter
of Sanballat, the governor of Samaria,
and Nehemiah would not allow him to
perform the functions of the priest's
office, but drove him from the city,
Neh. 13 : 28. Accordingly, the Samar-
itans, under Sanballat, reared a temple
on Mount Gerizim, and Manasseh acted
there as high priest. This served to
deepen the hatred between the JeAvs
and the Samaritans and render it per-
petual, John 4:9; 8 : 48. The temple
on Mount Gerizim was destroyed by
Hyrcanus about 129 B. C., but the Sa-
maritans still regarded the place as sa-
cred and as the proper place of national
worship ; John 4 : 20, 21. They rejected
all the sacred books of the Jews except
the Pentateuch. A few families of the
Samaritans now remain at Nablous, the
ancient Shechera. They have a very
ancient manuscript of the Pentateuch,
are strict observers of the law, keeping
the Sabbath and the ancient festivals,
and are expecting the Messiah.

53. They did not receive him, to
their hospitality ; did not furnish lodg-

ing and food for him and his company.
The reason : because his face was

as though, etc., because his face was
as of one going to Jerusalem. The di-
rection of the journey, his haste, and
his manifest and resolute purpose would
indicate this, and especially if it was a
time of one of the great feasts at Jeru-
salem. Then, if ever, the hatred of the
Samaritans would show itself, for the
place of worship (John 4 : 20) was a
cardinal point of dispute. The circum-
stances would indicate that one of the
feasts was at hand. From Josephus we
learn that the Galileans often took the
direct route through Samaria to the
feast at Jerusalem, and that on one oc-
casion, when going to a feast, certain
Samaritans of Ginea fought with them
and killed many. Ant. xx. 6, 1 ; Jewish
War, ii. 12, 3. In order to escape an-
noyances, the Galileans often avoided
Samai'ia by crossing the Jordan, passing
through Perea, and going to Jerusalem
by the way of Jericho,

54. James and John. See on ch.
6 : 14. Some have been surprised that
one of so mild a disposition as the be-
loved disciple should have manifested
such a spirit and made such a proposi-
tion as that recorded here. But they
mistake the temperament of the two
brothers. It was John who with Peter
said to the Jewish rulers, " Whether it
be right in the sight of God to hearken
unto you more than unto God, judge ye.
For we cannot but speak the things
which we have seen and heard," Acts
4 : 19, 20. And James had taken such
a bold and prominent stand that he was
the first of the apostles to suffer mar-
tyrdom, Acts 12 : 2. In his Epistles
John shows that he Avas a man of strong
convictions, decided statements, and of
prompt and earnest action. Jesus, too,
had surnamed these two brothers Boan-
erges, or sons of thunder (Mark 3 : 17),
with reference, doubtless, to their fer-
vent and zealous spirit and their great
ministerial power as preachers of the
gospel.

Lord, Avilt thou that we com-
mand, etc. The form of the question

A. D. 20.

LUKE IX.

233

5o and consume tlicm, oven as 'Elias did? But he
tuniod, and rohukcd them, and said, ^Ye know not

5<» what manner of spirit yc are of. For 'the Son of man
is not come to destroy men's lives, but to save than.
"And they went to anotlier viUage,

Tim. 1. 15. ^ Mt. 5. \\<d ; Ko. 12. 18, 19 ; 1 Pet. 2. 21-23.

>2Ki. 1. 10-H.
k.Ter. 17.9: Ho. 11.

19-21; Jam. 1.

19. 20; .3. 17, 18;

1 Pet. 3. 9.
>Mt. 18. 11; John

3. 17 ; 12. 47 ; 1

in the oriijinal sucfgcsts that thoy pro-
j>oseil it as worthy of consideration and
adoption, Are we to connnand, etc. In
this proposal of James and John we not
only see indignation a*;:ainst snch treat-
ment of their Master, bnt also some
manifestation of Jewish feelings toward
Samaritans. The fact that Samaritans
had done this made these brothers tlie
more ready to present their proposal.
Fire, . .', as Elias {Elijah) did.
Having recently seen Elijah on the
monnt, they were reminded of what he
dill (2 Kings 1 : 10) ; and with enlarged
views of the greatness and glory of Je-
sns and elated with their own peculiar

{)rivileges, they thought that these un-
)elieving and inhospitable Samaritans
should be dealt with as were the ancient
Samaritans by the prophet before them.
It is possible also that they may have
been in the very vicinity where this
judicial act and judgment of the Lord
through the prophet was performed.
If so, the associations of the place niay
have helped the suggestion. Shall
we. John spoke also for his brethren.
Command fire . . . from heaven,
actual fire, or in the form of light-
ning, 1 Kings 18 : 38 ; 2 Kings 1:12.

bb. He turned, short or suddenly,
as if taken by surprise. Jesus seems to
have been a little in advance, and his
attention may have been taken up with
the Samaritans and the messengers he
had sent, ver. 52. Rebuked them,
John and the disciples who shared his
indignation, with becoming severity
mingled with condescending consider-
ation. Ye know not, etc. Tischen-
dorf omits all of this verse after re-
buked them, according to many of the
oldest manuscripts, regarding it as an
insertion of a later hand. But the
words are found in the Vulgate and in
four of the manuscripts of the Itala
version, both of which versions were
made from Greek manuscripts older
than any that now exist. They are also
found in most other ancient versions,
and are quoted by early Christian wri-

ters. The omission of the words was
}jerhaps occasioned bv accidental error
in copying; or possibly some copyist,
regarding them as an implication on
Elijah, may have omitted them.

There is also a difference of view in
regard to the form of the sentence, some
taking it as a declarative and others as
an interrogative sentence. According
to the first, it should read. Ye know not
of wkat spirit ye are; instead of exhibit-
ing my spirit and that of the gospel, ye
do not sufficiently know your own
hearts nor realize that personal resen^t-
ment and ostentation are largely min-
gled with your zeal for me. You there-
fore lack that humility, sympathy, and
self-sacrificing love which belong to the
true spirit of my gospel. According to
the second, it should be rendered, Know
ye not oj what spirit ye are of? — that ye
are not of the fiery and judicial spirit
of Elijah, which was befitting his times
and the old dispensation, but that ye
are of the Holy Spirit, which is dove-
like, gentle, forgiving, and loving. The
first view seems to be preferable, gram-
matically more natural, and better suit-
ed to the connection. Yet there is
nothing in this passage condemnatory
of what Elijah did. He acted as a
messenger of God. " The few cases in
which God has seen fit to vindicate his
power and justice by terrible dispensa-
tions of Providence are eagerly seized
for imitation by the unhallowed zeal of
bigotry and party spirit. But this is as
much opposed to the spirit of judicial
holiness which animated the stern Eli-
jah as i' is to the spirit of merciful
forgiveness Jesus both showed and
t-A\xg\\t."— Annotated Par. Bible. "It
is very interesting to remember that
this same John came down to Samaria
(Acts 8 : 14-17) with Peter to confer the
gift of the Holy Spirit on the Samari-
tan believers." — Alford.

bQ. For introduces a reason for his
rebuke, explaining and confirming what
he had said, and correcting the mistake
into which John and the other disciples

234

LUKE IX.

A. D. 29

The requirements of discipleship.
/)7 ° And it came to pass, that, as they wont in the way, "See refs. Mt. 8.
a certain man said unto him, Lord, I will follow thee ~ "

had fallen. The Son of man. See
on ch. 5 : 24. Is not come to de-
stroy, etc., not for judgment, but for
mercy, John 3:17; 5 : 45. The sen-
tence, For the Son of man came not to
destroy men's lives, but to save them, is
not found in the oldest manuscripts, and
is omitted by most of the highest crit-
ical authorities. It appears to have
been a truth often uttered by our Lord,
and may have been written by some
ancient transcriber upon the margin
from ch. 18 : 10; Matt. 18 : 11, and
transferred by some later hand into the
text itself. It is, however, most natural
in this connection and in perfect har-
mony with the words and spirit of the
whole passage.

And they went, etc. Thus Jesus
follows his own direction which he
gave to the twelve. Matt. 10 : 14, 23.
What village is not recorded, but one
whose inhabitants were more noble and
where Jesus may have had friends.
Possibly Sychar, where many had be-
lieved on him, John 4 : 5, 39-42.

57-62. conceening following
Jesus. The Requieements of Dis-
cipleship, Matt. 8 : 19-22. Matthew
gives the first two incidents in connec-
tion with stilling the tempest. I give
the preference to Luke's order — (1) be-
cause he professes to write a contin-
uous narrative (ch. 1 : 1-4) ; (2) Matthew,
less intent on writing such a narrative,
groups discourses and events ; (3) the
incidents in Matthew occur in that part
of the Gospel (chs. 8 and 9) where we
have the plainest indications of group-
ing and classifying. There can be no
serious objection, however, against the
supposition that the first incident oc-
curred twice, and that Matthew grouped
with it the second, which occurred at a
later date. The position which Luke
gives them is very natural. As Jesus
was going toward Jerusalem with a
resolution that might be felt, it was
perfectly natural that some should pro-
pose discipleship, and it was also fitting
in this period of our Lord's ministry
that he should most plainly lay down
the requirements of discipleship.

The following remarks of Olshausen

are Avorthy of consideration : " In Mat-
thew a portion of this passage stands
amidst a collection of the miracles of
Jesus, and consequently in a less appro-
priate connection. Nay, in the account
of Matthew there is wanting that very
point which with Luke stands prom-
inently forth as the connecting link of
the preceding narrative ; for as the suf-
ferings which his enemies were prepar-
ing for the Saviour had been there
described, so the following history states
how it stood between those friends whose
affections his appearance and his word.s
attracted. One portion pressed hastily
forward, but a single word as to the
difiiculties caused them to withdraw;
another portion of them were called by
the Lord himself, but their anxiety oil
the subject of the world deterred thera
from at once embracing the call. la
Luke, then, we are not to overlook the
contrast between ■ Some one said tr
him ' and ' J esus said to another * (ver.
59), which mark the several positions
of Christ's different friends."

57. First incident. Self-denial must
be expected in following Jesus. It
came to pass, that, omitted by the
highest critical authorities. As they
went in the way, or as they were
going in the tvay, toward Jerusalem. A
certain man. Matthew says, "a
certain scribe." Lord, acknowledg-
ing his authority as Teacher and Master.

I will follow, etc. I will become
thy constant attendant, sharing with
you toils, dangers, difficulties, and suc-
cesses, everywhere and at all times.
If this is the same incident as that
related by Matthew, then he was very
probably a professed disciple, since
Matthew (8 : 21) speaks of the next
person as " another disciple." Ife re-
garded Jesus as the Messiah, but, like
the disciples in general, had wrong
views of the nature of Christ's kingdom.
He expected a temporal kingdom, and
would naturally expect, as one of the
constant attendants of Jesus and a
preacher of the glad tidings, to share
in its honors and triumphs. Lange
supposes that Matthew here relates the
calling of Judas Iscariot.

A. D. 29.

LUKE IX.

235

68 whithersoever thou goest And Jesus said unto him,
Foxes have holes, and birds of the air have nests ; but
the Son of man hath not where to hiv his head.

69 And he said unto another, Follow me. But he
said. Lord, sutler me first to go and bury my father.

60 Jesus said unto him, Let the dead bur>- their dead:
"but go thou and preach the kingdom of God.

• 2 Tim. 2. 4 ; 4. 5.

58. The reply of Jesus corrects this
man's false exi^»ectaiion of comfort and
worldly advantage in his service by
showin;; his own unsettled and home-
less condition, Jesus does not forbid
him, but rather shows him that, so far
from expecting worldly emoluments,
he must expect to be a sharer in his

Eoverty anci sufterings. Jesus would
ave him count the cost. It does not
appear upon hearing this that he did
follow Jesus as a constant attendant.
He who is not willing to give up all
worldly prospects for Jesus is not fit
to be a minister of the gospel. The
foxes have holes, dens, lurking-

E laces, and the birds of the air
ave nests, dwelling-places. Even
wild and inferior animals have their
places of safety and abode, but I am a
pilgrim, without propeny and without
a home. The Son of man. See on
ch. 5 : 24.

Hath not where to lay. Destitute
of a home and its comforts. In follow-
ing me, therefore, you must expect
povertv and hardships. Compare Matt.
8 : 19,20.

59. Second incident. Jesus must be
preferred above all. The former ap-
pears to have oflTered his services in
temporary enthusiasm. But this one
receives the injunction from Jesus him-
self. Follow me, he was doubtless
one who needed encouragement and
earnest pressing home of duty. He
also acknowledged his authority as
Lord, Master and Teacher. Suffer
me. Permit me. Tradition makes
the latter to have been Philip, But he
was called long before. John 1 : 43.
It could be he only on the supposition
that he was becoming slack in the
service of Jesus, and that he received
the command anew, as in the ca^e of
Peter (John 21 : 19), "Follow me."
First to go and bury. He put a
Condition on his obeying Christ's com-
mand, and placed his duty to his father

before duty to Jesus. The language
implies that his father was dead, not,
as some suppose, that he should wait
till his aged father was dead and
buried.

60. Jesus did not grant his request.
He could not have done it without
acknowledging that this man's duty
to his parent was more important than
his duty to Christ. In order to teach
that no duty arising from human rela-
tionship should interfere with a duty
arising from a positive command re-
quiring immediate obedience, Jesus
answers. Let the dead bury their
dead, etc. A few interpreters take
dead, in both cases, in its literal, physi-
cal sense, Let the dead bury one an-
other, which is equivalent to their
being unburied. This would make tlie
words of Jesus mean. Better let your
father remain unburied than not to
give my command the immediate obe-
dience required. It accords, however,
better ^^ith the compassionate spirit of
Jesus to suppose that he meant that
there were others to bury him. The
usual interpretation is therefore prefer-
able, which regards the word de<id to
be used in two senses, the first spiritual,
as in Rev. 3:1, the second literal. Let
the dead in trespasses and sins bury
their kindred and friends who are dead
in body. As if Jesus had said, Your
father has other children and friends,
who are spiritually dead and can be of
no service in my kingdom ; let them
attend to his burial. You have aa
important duty to perform, higher than
any human obligation, not only of love
to me and of discipleship, but of the
ministry. Go thou and preach the
kingdom of God. This latter injunc-
tion is not recorded by Matthew. Jesus
does not disregard the claims of filial
duty. He himself was subject to his
parents in childhood, and on the cross
provided a home for his mother. But
he could not sanction the conduct of

236

LUKE IX.

A. D. 29.

61 And another also said, Lord, p I will follow thee ;
but let me first go bid them farewell, which are at

62 home at my house. And Jesus said unto him, "^No
man, having put his hand to the plough, and looking
back, is fit for the kingdom of God.

P Soe 1 Ki. 19. 20 ;

Ecc. 9. 10; Mt.

10. .37, .38.
qch.l7. :il, ,32; Pa.

78. 8, 9 ; 2 Tim.

4. 10; Heb. 10.

38.

any disciple who would put duty to a
fellow-man above that to Christ the
lawgiver of his people. That disciple
was proposing a wrong principle, and
in acting u])on it would have done great
injury to his own spirituality. Cora-
pare the law of the Nazarite, Num.
6 :7.

61. The third incident. The disciple
must not look back. Lord, I will
follow thee. We are not informed
whether Jesus had previously called
him or not. We may possibly infer
that he was a disciple from the fact
that he, like the others, proposed to
follow Jesus as a constant attendant.
But let me first go and bid them
farew^ell. Compare Elisha's request
when Elijah called him from the plough,
" Let me, I pray thee, kiss my father
and my mother, and then I will follow
thee," 1 Kings 19 : 20. This incident
may have been in the mind of this man
and of Jesus, since the figure of the
plough and of ploughing is used in
the next verse.

62. But while the request of Elisha
was granted that of this man was denied.
The reason must be found in their dif-
ferent states of heart. Elisha was firm
and determined ; this man lacked reso-
lution, he was fickle and vacillating.
Having put his hand to the
plough, and looking back, thus
exhibiting irresolution and indecision.
The ploughman must keep his eye fixed
tipon his work if he would make a good
furrow. If he does not, his work will
be imperfect. Especially was this true
with the light plough of the East,
which was easily overturned and needed
a watchful eye and a firm and steady
hand. *' I often saw the peasants
breaking up the soil, and always with
a plough having but one handle. The
fashion of it recalled to my mind the
manner in which the Saviour expressed
himself in reference to the inconstant,
faithless disciple : ' No man, having put
his hand to the plough, and looking
back,' etc. It was interesting to remark
this instance of exact conformity to

Oriental habits. Had the plough in
that country been made as ours is made,
the language would have been, * No
man, having put his hands to the
plough,' etc. A learned commentator
uninformed as to this point would be
apt to talk of a grammatical figure here,
of an exchange of the plural for the
singular, for the sake of a more definite
expression. ... As the soil is generally
thin and the plough is so light, the
machine glides rapidly over the surface ;
and unless the laborer, therefore, keeps
his eye fixed on it, the plough is liable
to slip aside without breaking up the
earth at all. The Saviour's illustration
implies the necessity of such vigilance,
and is founded on the circumstance
here mentioned. The calling of th«
Christian requires singleness of aim,
decision, and perseverance ; and he who
fails to exert these qualities, though ho
may seem to have taken some of the
first steps in the path to heaven, will
never reach that blessed world." — Dr.
H AC RETT, nitistrations of Scripture, pp.
162, 163.

Is fit, literally, well placed, well
ordered, suited for the service of the
kingdom of God, for Christ's king-
dom, for work in it, and for proclaiming
it. On kingdom of God, see on ch. 4 :
43. It was by such a M'innowing that
our Lord selected his seventy.

This reply of our Saviour was doubt-
less an adaptation of a proverbial
expression to the point in hand. Quota-
tions have been made from heathen
authors similar to this. Thus, Hesiod,
one of the earliest Greek poets, says,

"Let him attend his charge, and careful

trace
The straight-lined furrow; gaze no more

about,
But keep his mind intently on his work."

We have in these verses three classes
of persons, and our Lord's treatment of
them. First, the enthusiastic, impul-
sive, and somewhat unreflecting, whom
he would have count the cost. Second,
the procrastinating, whom he would
prompt to immediate action. Third,

A. D. 29.

LUKE IX.

237

the vacillntincj, u])oii whom lie iirt^os nn
unwavorini,' juirposo iiiul an unresorved
decision. Sonu", t^oiiii; boyoml this sec-
tion, tind a fourtli cliaraeter in John,
Tiiev divitie anil desijijnate as foUows:
The chok^ric, vers. 5l-o6 ; the saiii^nine,
57, 58 ; the mehmeholic, 59, (50 ; the
phh'gmatie, (31, 62. It is often con-
venient to make such distinctions,
although we need not suppose that Luke
had precisely this purpose in mind.

Remarks.

1. Christ is King in Zion, and minis-
ters are his messengers and derive from
him whatever authority they possess,
ver. 1 ; Mark 16 : 15-18.

2. Christ's presence and power attend
his servants, ver, 2 ; Matt. 28 : 20.

3. Ministers of the gospel should go
forth to their work trusting in Christ's
wisdom to direct, his power to preserve,
and his love to supply, ver. 3 ; 1 Cor.
9 : 8-11 ; 3 John 7.

4. Ministers should bring the gospel
into the family and strive there thor-
oughly to accomplish their work. And
Christians should practically recognize
the fact that the laborer is worthy of
his hire, ver. 4 ; Acts l(j : 15 ; 2 Cor. 1 1 :
7, 8 ; 3 John 8.

5. They Avho receive not Christ's min-
isters, withholding from them the wel-
come of their hearts and the support
that is their due, and especially those
who reject their message, are guilty of
great sin and exposed to a most fearful
judgment, ver. 5 ; Matt. 10 : 14, 15.

6. The twelve found Christ's promises
verified everywhere, and so will all his
servants, ver. 6 ; Acts 26 : 22 ; 1 Cor. 1 :
21 ; 2 Cor. 12 : 8.

7. The most openly wicked often
wonder and tremble at the works of
Jesus, ver. 7 ; Isa. 57 : 20 ; compare Job
15 : 20, 21.

8. How many are ready to give Jesus
an honorable position and character,
but would withhold from him divinity!
ver. 8.

9. In Herod we see the power of con-
science in recalling and condemning his
sin and in arousing fear and producing
remorse, ver. 9; Mark 6 : 20, 26. In
him also we have a striking example
of making and carrying out a sinful
oath:

" It is a Rfoat sin to swear tin to a sin ;
lUit ^,'rc;it(>r sin to ket'p a siiifiil oath.
Wlio can be i)oiMul hy any solemn vow
To do a nuirdcroiis dew! ?" —

SUAKh:si'KAKK, 2 Jknry VI., v. 2.

10. Laborers of Christ must give an
account to him of what they have done.
llaj)py are they wiio receive his ap-
proval and at last are invited to enter
into rest! ver. 10; Acts 20 : 24; 2 Cor. •

5 : 10 ; Heb. 13 : 17.

11. "Be thankful when ordinances are
near, and follow them when distant." —
W. H. Van Doren. Ver. 11; Josh.
3 : 3.

12. How often do we fail to properly
estimate Christ's power and grace in
either our worldlv or spiritual matters 1
ver. 12 ; Eph. 3 :'20.

13. God uses our extremity to mani-
fest his power. At such times we should
manifest our faith in the diligent use
of proper means and in prayer and de-
pendence on him, ver. 13; Ex. 14 : 15;
Deut. 33 : 25; Ts. 37 : 3; 78 : 19; Isa.
33 : 16.

14. God is a God of order. Let his
people, therefore, do all things decently
and in order, vers. 14. 15 ; 1 Cor. 14 :
33, 40.

15. Jesus has by example taught us
to give thanks whenever we eat, ver.
16; Deut. 8 : 10; Acts 27 : 35.

16. It is the duty of ministers to feed
the spiritually hungry and faint, ver.
16 ; John 6 : 48, 58.

17. Jesus fully satisfies every spiritual
want of the soul, ver. 17 ; John 6 : 35 ;
7 : 37, 38 ; Matt. 5:6; Rev. 7 : 16.

18. Jesus is an example of prayer.
Every important point in life he hal-
lowed with prayer, ver. 18 ; ch. 3:21;

6 : 12, etc.

19. It is not enough to say that Christ
was a great Prophet; we must also
acknowledge him as the Messiah and
his supreme Sonship. vers. 19, 20; Ps.
2:2; Dan. 9 : 25 ; John 17 : 3.

20. Except we believe and confess
that Jesus Christ is the Son of the
living God, we can lay no claim to
discipleship, ver. 20; Rom. 10:9, 10;
1 John 2 : 22, 23 ; 4 : 15 ; 5 : 10-12.

21. Men were unprepared to preach
or to hear the full proclamation of the
gospel until Christ had suffered and
risen and the Holy Spirit had come,
ver. 21 ; Eph. 4 : 7-13.

22. Except Christ had suffered, the
divine plan and will could not have

238

LUKE IX.

A. D. 29.

been carried out, prophecy could not
have been fulfilled, and men could not
have been saved, ver. 22 ; Luke 24 : 26.

23. Self-denial is inseparable from
true Christian discipleship, ver. 23;
Matt. 10 : 38 ; Rom. 8:13.

24. Religion must fully engage the
powers and purposes of the soul, or
we are lost for ever, ver. 24; ch. 14 :
26-33.

25. The soul is of infinite value.
Nothing can compensate its loss.
" Those who have not gained Christ
have lost all," ver. 25 ; ch. 12 : 16-21 ;
Ps. 49 : 8 ; Matt. 25 : 46.

26. The treatment which men give
Christ, his doctrines, and his cause in
this world shall they receive from
Christ in the world to come, ver. 26 ;
Matt. 25 : 37-45.

27. "It is an unhappy dying when
one tastes of death before he has seen
the kingdom of God. Salvation is cer-
tainly very often nearer to us than we
think," ver. 27 ; Rom. 13 : 11.

28. Prayer is inseparably connected
with the pathway to glory, vers. 28, 29 ;
Gen. 32 : 38 ; James 4 : 8 ; 1 John 2 : 1.

29. If Jesus was so glorious on the
earthly mount, what must he be on the
heavenly ! ver. 29 ; John 1 : 14 ; 17:5;
Rev. 1 : 16; Col. 3 : 4.

30. Through Moses and Elijah on the
mount both the law and the prophets
honored Christ, ver. 30 ; Acts 3 : 22-24.

31. Christ's death and resurrection
his most important work when on
earth ; Moses and Elijah speak not of
his miracles nor of his teaching, but of
his departure, ver. 31 ; ch. 12 : 50 ; John
12 : 27.

32. Believers in their present state
of warfare and trial are permitted to
have occasional glimpses of the future
glory, ver. 32 ; John 17 : 22 ; Eph. 2:6;
2 Cor. 3 : 18.

33. If it was good to be on the mount,
how good and blessed will it be to
dwell with Jesus and his glorified for
ever ! ver. 33 ; Rom. 8 : 18 ; 2 Cor. 4 :
16-18; 5 : 1-4.

34. Though so ignorant, weak, and
sinful here, we can safely rest on Jesus,
whom God presents to us as our Saviour
and teacher, vers. 34, 35 ; Ps. 2 : 6, 7,
12; John 10 : 27, 28; 14 : 6.

35. Christ is Lord both of the dead
and living, vers. 35, 36 ; Rom. 14 : 9 ;
Rev. 1 : 18 ; 3 : 7.

36. The law and the prophets gave
way to our great Propnet and Law-
giver. Let us hear, honor, and obey
him, vers. 35, 36 ; Acts 3 : 22, 23 ; 1 Cor.

11 : 1; Gal. 1 : 8, 11, 12.

37. How dependent are Christians on
Christ! He often leaves them in great
straits to teach them their great need
of him, vers. 37-40; Matt. 14 : 28-31 ;
John 15 : 5.

38. Parents should feel a deep anxiety
for unconverted children, and should
earnestly entreat Christ to come and
save them, vers. 38, 39 ; Eph. 6 : 4 ; 2
Tim. 1 : 5.

39. The faithful labors and believing
prayers of parents for their children,
shall not be in vain, vers. 38-41 ; Gen.
17 : 18-20 ; James 5 : 16.

40. The followers of Christ are often
weak and put to shame before the
world because of their unbelief, ver.
40 ; Matt. 17 : 21.

41. Jesus has complete power over
Satan and his kingdom, ver. 41 ; ch. 10 :
18 ; 1 John 3:8. ^

42. Excessive manifestation of wick-
edness and of the devil's power often
indicates that Christ is near with victory
and salvation, ver. 42 ; Rev. 12 : 12 ; 20 :
7-10.

43. In his humiliation Jesus was
often exhibiting the evidences of his
divinity, ver. 43 ; Isa. 9 : 6 ; 2 Pet. 1 :
16.

44. We are not only to meditate on
the glories of Jesus, but also upon his
sufferings and death, ver. 44 ; 2 Tim. 2 :
8-12.

45. None need fear to ask Jesus for
wisdom and guidance, ver. 45; James
1 :5.

46. Pride and ambition and seeking
after pre-eminence are alike opposed
to the will, example, and teaching of
Jesus, ver. 46 ; Matt. 18 : 3, 4 ; 2 Cor.

12 : 7 ; 3 John 9.

47. Little children have many cha-
racteristics worthy of study and imita-
tion, ver. 47 ; Ps. 131 : 1, 2; Mark 10 :
14, 15; James 4 : 6, 10.

48. Christ has set us an example of
humility, condescension, and love in
making the least and the feeblest of his
people representatives of himself, ver.
48 ; Matt. 25 : 45.

49. Mere party zeal is opposed to the
spirit of Christ. To forbid any to do
good in the name of Jesus is to disobey

A. D. 29.

LUKE X.

23C

The seventy instructed and sent forth.
AFTER these things the Lord appointed other

him, vers. 49, 50; 1 Cor. 1 : 11-15; Phil.
1 : 18.

50. There can he no neutrality of
heart in Christ's service, ver. 50; Matt.
12 : 30.

51. "If travelling toward the heaven-
ly Jerusalem, the fear of death should
not depress us." — W. 11. Van Doren.
Ver. 51; Isa. 50 : 7-11; Acts 20 : 24;
Rom. 8 : 18.

52. Hospitality is a Christian duty,
especiallv to Christ's servants, ver. 52 ;
Heb. 13 :'2; Gal. 6 : 10.

53. Beware how you reject Jesus
through erroneous views of truth or
through prejudice, ver. 53; Rev. 3 : 20.

54. Pride, anger, revenge, and perse-
cution are alike opposed to the spirit
of the gospel, ver. 54; Rom. 12 : 19-
21.

55. Beware how you through zeal
mistake the spirit of the world for that
r)f Christ. Never do that for religion
which is contrary to religion, ver. 55 ; 1
Pet. 3 : 8, 9, 16-18.

56. Christ's love is destructive of
selfishness, ver. bQ; ch. 19 : 8-10.

bl. How sad the day for a people or
for an individual when Christ departs
From them! ver. bQ; Hos. 9 : 12.

bS. All who follow Jesus should
count the cost. They must be willing,
if necessary, like him, to be homeless,
rer. 58 ; ch. 14 : 27-33.

59. Duty to Christ is supreme. No
earthly connections or engagements
should interfere with our obedience to
tiim, vers. 59, 60; Matt. 10 : 37, 38; 2
rim. 4 : 10.

60. Christ demands a deliberate and
anreserved surrender. He who would
follow him must follow him wholly or
lot at all, vers. 61, 62 ; ch. 17 : 32 ; Matt.
LO : 22 ; James 1 : 12.

CHAPTER X.

In this chapter Luke relates the ap-
pointment and commission of the
seventy (vers. 1-16) ; their return, and
Christ's words of warning, gratitude,
md blessing (17-24) ; his reply to a
certain lawyer, and the parable of the
^ood Samaritan (25-37) ; and his visit

at the house of Martha and Mary, 38-
42.

1-16. The Seventy Appointed,
Instructed, and sent Forth, Woes
upon the unbelieving cities of Galilee.
Comi)are tlie sending out of the twelve,
ch. 9 : 1-5. The instructions to the
seventy are similar to the first portion
of those j)reviously given to the twelve.
Matt. 10 : 5-15. The difference between
the two seems to be that the seventy are
addressed with more special reference to
a present emergency and a ])resent
duty, while that to the twelve includes
also future emergencies, duties, dan-
gers, and work. Why Luke alone gives
this account may be explained by the
facts that he alone of the first three
evangelists relates this portion of
Christ's ministry, and that John's
Gospel is supplemental.

It has been very common to suppose
that Jesus sent forth the seventy from
Capernaum. But of this there is no
proof. Indeed, the narrative most dis-
tinctly affirms that it was after Jesus
had left Galilee for Jerusalem, ver. 1
compared with ch. 9 : 51-56. They
may have been commissioned while he
was yet in Samaria or upon entering
into Judea. But if this journey to
Jerusalem was, as we have supposed,
to the feast of tabernacles (see on ch.
9 : 51-56), then the sending forth of the
seventy more probably occurred after
our Saviour's arrival at Jerusalem ; for
he went up hastily and privately to the
feast, John 7 : 10, 14. We can hardly
suppose that Jesus could have had the
time to commis-sion and instruct the
seventy on the way, or that there could
have been so large a company as
eighty-two persons, for the twelve were
with him. Luke's narrative seems
also to place it after that journey. This
harmonizes also with the rabbinical
tradition that at the feast of the
tabernacles sacrifices were offered for
the seventy nations of the heathen
world.

If this was so, then the mission of the
seventy immediately after the feast ap-
pears to be symbolical of the gospel as
designed for the whole world, and the
relation of this account by Luke is ip

240

LUKE X.

A. D. 29.

'seventy also, and 'sent them two and two before his 'Num. ii. i6.
face into every city and place, whither he himself ' ^^' ^^' ^ ' ^^^' ^'
would come.

Therefore said he unto them, *The harvest truly is ' Mt. 9. 37, 38; John
great, but the laborers are few: "pray ye therefore »2The3. 3. i.

keeping with the universal design of
this Gospel.

1. After these things, which are
narrated in the latter portion of the
preceding chapter. This opens an ac-
count of new events, and very naturally
refers to those which occurred after the
journey just referred to, ch. 9 : 51-56.
By comjiaring the seventh and eighth
chapters of John we learn that Jesus
arrived at the temple and taught about
the middle of the feast, and that he
was still teaching upon the last day of
the feast (John 7 : 37), which occurred
in the year A. D. 29, on October 26.
The break in Luke's narrative between
the ninth and tenth chapters seems to
be a fitting place for this account of
John. Compare author's Harmony,
^^ 99, 100, 101, and 102.

It would seem, therefore, very prob-
able that at the close of the feast the
liOrd appointed other seventy
also. Rather, appointed, also seventy
others. This has reference to the fact
that Jesus had previously sent forth
the twelve, ch. 9 : 1-6. It could hardly
refer, as some suppose, to the mes-
sengers sent to provide hospitality in a
certain Samaritan village (ch. 9 : 52) ;
for the seventy were to preach the
gospel, and are similarly instructed to
the twelve. Notice that Luke here
terms Jesus Lord, as befitting the act
that he was doing. See on ch. 7 : 13.
As their Lord and Master he appointed
them. Why he appointed seventy has
been variously explained. It was a
sacred number, like seven and twelve,
which it has pleased God to use. Thus
there were seventy elders whom God
made partakers of the spirit that was in
Moses, Ex. 24 : 1 ; Num. 11 : 16, 17.
So also the Jews divided the heathen
world into seventy nations, for whom
sacrifices are said to have been offered
at the feast of tabernacles. See above.
Who they were is not recorded any-
where in the New Testament. Tradi-
tion mentions many names, some of
which are very improbable, but others,
Buch as Matthias, Barnabas, Mark, and

Luke, were possibly among them. Some
ancient manuscripts read seventy-two^
which was probably a correction to
agree with the number of the San-
hedrim, which was sometimes said to
consist of seventy-two, at other times
of seventy-one, and, in round numbers,
of seventy.

Sent them two by two, as the
twelve before them, Mark 6 : 7. They
were sent forth in pairs for mutual con-
sultation and assistance, for showing
their agreement in doctrine, and for the
confirmation of their testimony, as in
the mouth of two witnesses every word
might be established. Matt. 18 : 16. It
is worthy of notice that while the twelve
were limited in their mission to the Jews,
the seventy were sent forth without any
such limitation. Before his face. In
advance of him or befoi-e him. Into
every city and place. Where we
are not informed, except by the addi-
tional clause, whither he himself
would come. Rather, was about to
come, if time and duties permitted.
During the seven weeks between the
feast of tabernacles and the feast of
dedication Jesus very likely remained
in Judea, since John makes no mention
of his going elsewhere. The narrative
which follows also favors this supposi-
tion. After the feast of dedication he
went into Perea and there abode, John
10 : 40. We may therefore conclude
that the seventy visited different parts
of Judea and Perea.

2. The instructions to the seventy.
This discourse is similar t» that to the
twelve (Matt. 10 : 5 ff".), yet not the
same ; so Luke's sermon on the plain
(ch. 6 : 20 ff".) is similar to Matthew's
sermon on the mount, but not the same.
Therefore. According to the highest
critical authorities, And he said to them.
He proceeds to give a reason for sending
forth this large band of laborers — the
need and opportunity of preaching the
gospel. The harvest truly is great,
but the laborers are few. They are
too few to gather it. What will it avail,
then, if there are not enough to reap it ?

A. D. 29.

LUKE X.

241

the Lord of the liarvcst, that he Avould send forth

3 hiborers into his harvest. Go your ways: * behold, I 'Mt.io.i6.

4 send you forth as lambs among wolves. ' Carry nei- "9^10". Mk. 6.8.^'
ther purse, nor scrip, nor shoes : and • salute no man » 2 iii, 4. 29.

There are vnstmuhitudes who need the
gospel, but how few the preachers ! Je-
sus before this addressed the same lan-
euasjje to his disciples after the apostles
had already been chosen, Matt. 9 :
37, 88.

But how shall this great want be
sui)plied ? How shall this vast harvest
be garnered ? By ]irayer for laborers
to the Lord of the harvest. Christ
is the Lord of the harvest, ch. 10 : 1 ;
13 : 37. lie is God manifested in the
Qesh. Thus, while he sjwke of God, and
was so understood by his disciples, he
also spoke of himself. They afterward,
when thev were enlightened, so under-
stood it, John 20 : 21 ; Eph. 4 : 11-15.
The harvest primarily referred to the
multitude before him, but in its wider
sense it included the whole world.
Send forth expresses an earnest and
argent sending forth of laborers. Pray
that the Lord of the harvest will, by the
power of his Spirit, impel and urge'forth
laborers, so overcoming their natural
anwillingness to engage in such a work,
and so laying upon them the duty and
the necessity, that they shall go forth
Feeling and saying, " Woe is me if I
preach not the gospel," 1 Cor. 9 : 16.

3. Go your ways. Depart to your
work and to the places where you are
to preach the gospel. Behold, I send
j'ou forth. Send you forth is the verb
From which apostle is derived. Apostles
were literally persons sent forth. The
seventy were sent forth on a similar
mission. They, however, did not con-
stitute a separate order, like the apostles,
ch. 6:13; Matt. 10 : 2.

As Iambs among wolves. Lambs
and wolves are natural enemies; the
one is innocent and defenceless, the
other malicious and cruel. The seventy
were indeed lambs of " the good Shep-
herd" (John 10 : 11), precious and val-
uable to him who sent them forth. The
figure gives an impressive image of
them as Christ's precious ones, meek
and innocent, unarmed and defenceless,
in the midst of cruel foes. Compare
Matt. 10 : 16, where this declaration is
found in the second division of the dis-

course and Jesus uses the word s/icep
instead of lambs. It is very possible
that the position and the word here
used are significant. In this last period
of our Saviour's ministry there were
greater dangers, and the seventy were
less highly favored than the apostles.
Hence it was fitting that these dangers
should be made emphatic by this dec-
laration at the opening of their com-
mission, and that they should realize
their proper characters and their simple
and defenceless condition so clearly ex-
pressed by the word lambs. And espe-
cially so as Jesus does not add, " Be ye
therefore wise as serpents and harmless
as doves."

4. The provision for their journey.
They are to rely upon God for their
daily supply. Carry neither purse,
bag for money; nor scrip, bag or
sack for provisions (see note on ch. 9 :
3) ; nor shoes, sandals, soles fastened
to the bottom of the feet with straps
passing over the foot and an^ile. They
were to have no extra sandals and noth-
ing to encumber them in their journey
or to prevent despatch. They were to
go just as they were, without making
preparation, and depend on the hospital-
ity of the country. Compare ch. 9 : 3.
Salute no man, etc., a remarkable
prohibition, given to no other of his fol-
lowers. Oriental salutations are long
and tedious, consuming much time.
Many mutual inquiries are made about
their name, residence, business, etc.
Olshausen supposes the prohibition to
mean, salute no one to gain favor. This
is forced and far-fetched. It rather
means, haste, delay not, lose no time in
salutations. It was expected that every
one would exchange salutations, except
certain persons who were excused, as
mourners for the dead and those who
fasted for rain. By withholding salu-
tations they would show the urgency
of their business, that their minds were
absorbed with it and intent on immedi-
ately performing it. Compare the sim-
ilar command of Elisha to Gehazi indi-
cating the importance and haste of his
business, 2 Kings 4 : 29. " Inferiors re-

242

LUKE X.

A. D. 29.

5 by the way. "And into whatsoever house ye enter,

6 first say, ''Peace be to this house. And if ''the son of
peace be there, your peace shall rest upon it : if not,

7 it shall turn to you again. ''And in the same house
remain, ® eating and drinking such things as they
give : for ^the laborer is worthy of his hire. Go not
from house to house.

8 And into Avhatsoever city ye enter, and they receive

9 you, eat ^such things as are set before you : ''and heal
the sick that are therein, and say unto them, *The

20; 10. 7; 11. 11, 12; 23. 13; 25. 1, 14.

•Mt. 10. 12, 13.

^ 1 iSarn. 26. 6.

"l Sam. 25. 17; 1

Pet. 1. 14.
dch. 9. 4; Mt. 10.

11.
• 1 Cor. 10. 27.
'Mt. 10.10; 1 Cor

9. 4 ; Gal. 6. 0 ; I

Tim. 5. 17. 18.
8 1 Cor. 10. 27.
»> ch. 9. 2.
'ver. U; Mt. 3. 2;

4. 17 ; 5. 3, 10, 19,

mained standing until superiors had
passed by." — Van Oostekzee. Dr.
Jahn says that Arabians are so animat-
ed on meeting friends by the way that
they will repeat no less than ten times
the ceremony of grasping hands and kiss-
ing and the inquiries about each other's
health. That Jesus had respect to the
common courtesies of life is evident
from the next verse.

5. In this verse and in the six follow-
ing, Jesus gives directions as to their
conduct toward the people. First how
to enter a house. Whatever house they
should happen to enter, they were first
to utter the usual salutation, Peace
be to this house (1 Sara, 25 : 6),
which was both a prayer and a blessing,
and which indicated the benevolent de-
sign of their mission.

6. Where to abide is told them in this
and the next verse. If the son, rather,
a son, of peace be there, one worthy
of peace and ready to receive the gos-
pel or glad tidings of peace, Phil. 4 : 7.
Compare the opposite characters, chil-
dren of wrath, Eph. 2 : 3. Your peace
shall rest upon it, the prayer and
blessing of your salutation shall be an-
swered; they shall enjoy the peace you
invoke. If not, if there be not a son
of peace there, if there is no readiness
to receive your message, it shall turn
to you again, your blessing shall re-
turn to you, and you shall enjoy the
rich reward of having done your duty.

7. And in the same house, rather,
and in that house, where there is a son
of peace, a readiness to receive the gos-
pel, remain, till your mission in that
place is fulfilled ; and be not fastidious
about your entertainment, but receive
what is set before you, eating and
drinking such things as they give,
or, more literally, what things are ivith

them, and, impliedly, what is set before
you by them. They were not to dej)art
on account of poverty of entertainment,
nor were they to press any to provide'
extra entertainment or more expensive
than they could aflford, but by their
conduct show their gratitude for their
hospitality.

The reason for pursuing this course is
given : for the laborer is worthy
of his hire, of his wages, his living.
As they wei-e laboring for the good of
those to whom they ministered, it was
right that they should receive from
them the supply of their temporary
wants. Compare Rom. 15 : 27 ; 1 Cor.

9 : 13, 14. It is worthy of notice that
this is the only passage in the Gospels
quoted in the Epistles. See 1 Tim. 5 : 18,
where it is introduced by the expression,
"The Scripture saith."

The preceding injunction is further
enforced. Go not from house to
house. They would thus be easy of
access and more efficient, would lose
no time in accepting entertainments and
feasts, and would show a contented
spirit in abiding where they were,
though a richer hospitahty might be
offered them.

8. What had just been said of a fam-
ily is now said of a city. They re-
ceive you, welcome you to their hos-
pitality.

9. Heal the sick. Healing is here
placed before preaching, an emphatic
intimation of the importance of mira-
cles to them as the evidence of the di-
vine authority of their message. Yei
that miracles were not always to pre-
cede preaching is evident from Matt.

10 : 7, 8, where, in the instructions to
the twelve, preaching is placed before
healing. The twelve were also com-
manded to "cleanse theleperg, raise the

A. D. 29.

LUKE X.

243

Mt. 10.

^1;

10 kingdom of God is come nh^h unto you. But into
whatsoever city ye enter, and tliey receive you not,
po your ways out into the streets of the same, and say,

11 J Even the very dust of your city, which cleaveth on Jch. 9. 5; Mt
us, we do wipe off against you : notwithstanding be H'^^ ^'
ye sure of this, that the kingdom of God is come

12 nigh unto you. But I say unto you, that Mt shall be "^^t- 'O- is; Mk,
more tolerable in that day for Sodom, than for that ^* ^^'
city.

13 'Woe unto thee, Chorazin ! woe unto thee, Beth- ijit. ii. 20, 21.

dead, and cast out demons." Yet the
Beventy, when they retm-ned, dech^red
with joy that even the demons were
Bubject to them.

They were to say to them that were
healed and to the people of that city,
The kinsrdom of God, the adminis-
tration of the Messiali, the gospel dis-
pensation (see on ch. 4 : 48), is come,
or ha3 come, nisch unto you, or upon
you, with the idea of coming down
from heaven upon men. Prepare your-
selves, therefore, to receive the blessings
of the Messiah and of his kingdom,
Jesus himself was about to follow in
many of these places.

10. In this verse and the next Jesus
tells them what to do when rejected.
Receive you not. Neither welcome
you to their hospitality nor regard your
message. The streets. The cora-

f»aratively broad streets or avenues
eading out of the city. The streets of
Oriental cities are generally narrow.
And say, publicly.

11. Even the very dust, etc. Even
the dust that cleaves to our feet from
your city. We wipe off. See note
on ch. 9 : 5.

Notwithstanding, be ye sure of
this, knoiu thi^, a solemn declaration
that the blessing of the Messiah had
been offered, that the kingdom of
God is come nigh unto you,
rather, has come nigh. Unto you
should be omitted, according to the
highest critical authorities, thus making
their leavetaking the more solemn. It
has come near, though you contemn it,
dnd you will be held responsible for
it. In ver. 9 we have the message of
mercy, in this verse a message of con-
demnation.

12. But should be omitted. 3Iore
tolerable for Sodom. There will
oe degrees of punishment according to

the degrees of guilt. Sodom, situated
where the southern portion of the Dead
Sea now is, was a type of aggravated
sins (Gen. 13 : 13 ; 18 : 20; Jude 7), and
of terrible retribution, Deut. 29 : 23 ;
Isa. 13 : 19; Jer. 49 : 18; Amos 4 : 11 ;
2 Pet. 2 : 6. Yet their doom would be
less dreadful at the day of judgment
than that of those who should reject
the gospel message. The greater the
light, the greater the guilt and the
greater the punishment. The doomed
cities of the plain had enjoyed but the
dim light that gleamed from the preach-
ing of Lot ; the Jews had their law, their
prophets, John the Baptist, and, to crown
all, the ])reaching of Christ and his apos-
tles. In rejecting these their crime wa.s
greater than that of the worst of hea-
then. In that day, the day of judg-
ment.

13. In this verse and the two that
follow are the woes which Jesus pro-
nounced upon the highly favored but
wicked cities of Galilee, 'where he had
frequently been and which he had re-
cently left, no more to reside among
them. They are presented as examples
of cities which had rejected the kingdom
of God, and which should therefore
suffer the terrible consequences. The
same woes are found in Matt. 11 : 21.
Wherefore, some have supposed that
both refer to this time, and that Mat-
thew, from his habit of grouping dis-
courses and events, inserted it in con-
nection with other sayings at an earlier
date. But there is no necessity for this
supposition. It is more natural to sup-
pose that Jesus repeated this, like other
weighty sayings. And they were es-
pecially appropriate at this time. The
preceding verse is certainly repeated^
having been uttered before, Matt. 10 :
15. Why not this? Compare on Matt.
11 : 20-24.

244

LUKE X.

A. D. 29.

saidal "for if the mighty works had been done in °Kzo. 3. R
Tyre and Sidon, which have been done in you, they
had a great while ago repented, sitting in sackcloth

14 and ashes. But it shall be more tolerable for Tyre

15 and Sidon at the judgment, than for you. ° And thou,
Capernaum, which art "exalted to heaven, Pshalt be
thrust down to hell.

»Mt. 11. 23.

o(ie. 11.4; Deu. 1.

28; l8. 14. 13;

Jer. 51. 53.
PEze. 25. 20; 32.

18.

Woe unto thee, an exclamation of
pity and indignation betokening coming
calamity.

Choraziii was a city only known
from this passage and from Matt. 11 :
21. Jerome informs us that it was situ-
ated on the shore of the Sea of Galilee,
two miles from Capernaum, Some sup-
pose it to be the modern Tell IIu7n, on
the north-west shore of the lake ; others
suppose it to be the modern Khorazy,
where are quite extensive ruins, about
two miles inland from Tell Hum. If
Tell Hum be the site of Capernaum,
then Khorazy is probably the site of
Chorazin. But if Capernaum was at
Khan Minyah, then Chorazin was prob-
ably at Tell Hum. It has been sug-
gested that after the latter was destroy-
ed on the exposed coast the inhabitants
retired to a more secure spot, carrying
with them the name of their home. See
on Capernaum, ch. 4 : 31. Bethsaida
is supposed to be the name of two
towns, one on the east and the other
on the west of the lake. The name,
which means a house of fishing or
fishery, could easily be applied to more
than one place, especially where fish-
ing was so common a business. The
Bethsaida on the north-eastern border
of the lake is referred to in Luke 9 :
10 ; Mark 6 : 32 ; 8 : 22. The one men-
tioned here was on the west side, near
Capernaum, the birthplace of Andrew,
Peter, and Philip. See also John 1 :
44; 12 : 21.

The mighty works. Greek dii-
nameis, wonderful works, miracles, the
effect of supernatural power. Jesus
performed many miracles of which we
have no special account, Matt. 4 : 24 ;
8 : 16 ; 9 : 35.

Tyre and Sidon. See note on ch.
6 : 17.

A great while ago. In ancient
times. The inhabitants of those ancient
cities would have repented, and thus
would have e^aped the fearful judg-

ment which came upon them. Sack-
cloth and ashes. It was customaiy
in the East for mourners to wear a gar-
ment of coarse black cloth, commonly
made of hair, designed to hang on the
body like a sack. Gen. 37 : 34; 1 Kings
21 : 27 ; John 3 : 5. To sit in ashes
was a token of grief and mourning.
(Job 2 : 8), as was also strewing them
upon the head, 2 Sam. 13 : 19. These
would have been the external symbols
of their sorrow and penitence, John 3 : 8.

14. But. Not only is their sin less
than yours, because they enjoyed less
light and fewer advantages than you,
but also at the day of judgment their
punishment will be more endurable
than yours,

15. Capernaum. On the north-
western coast of the Sea of Galilee. See
on ch, 4 : 31. Exalted to heaven.
Exalted in privilege as the residence of
Christ. The Lord from heaven had come
and dwelt there, thus raising it in honor
and privileges to the very heavens, Matt.
9:1. Perhaps its situation on the hill
that rises from the plain of Gennesaret
may have suggested and made the allu-
sion the more striking. According to
some of the oldest manuscripts, this
passage should read, "And thou, Caper-
naum, shalt thou be exalted to heaven ?
thou shalt be thrust down to hell." In
view of the distinction and the privi-
leges of my residence in thee shalt thou
be exalted to heaven ? Nay, on account
of thy misimprovement of them thou
shalt, etc. This reading, however, is
not to be regarded as settled. Hell.
Not Gehenna, the place of punishment
for the wicked, but Hades, the abode of
the dead, the w^orld of departed spirits,
and may be translated the under world.
On Gehenna see ch, 12 : 5, Hades in
the Greek has the same signification as
Sheol in the Hebrew, both representing
the region of the departed. As Sheol in
the Old Testament is represented fig-
uratively as beneath (Isa. 14 : 9; Ezek.

A. D. 29.

LUKE X.

245

•^He that hearcth you hcareth mo: and 'he that
despiscth you despiscth me; 'and he that despiseth
me despiseth him that sent me.

The return of the seventy.
And the seventy returned again with joy, saying,

qMt. 10.40;

Mk. 9.37;

i:<. 20.
» 1 Thes. 4. 8.
•John 5. 23.

IR. 5:
John

31 : 17 , Amos 9 : 2), so is Hades in the
New Testiiment. Thus in this pjissage
it is represented as the depth below in
eontnts* to heaven as the heiffhl above.
Compare Rom. 10 : 6, 7 ; Phil. 2 : 10;
Lev. o : 3, 13. Under world thus cor-
responds with the scriptural conception
of this abode. Hades occurs ten times
in the New Testament — namelv, Matt.
11 : 23 ; 16 : IS ; Luke 10 : 15 ; "l6 : 18 ;
Acts 2 : 27, 31 ; Rev. 1:18; Q:d>; 20 :
13, 14. It occurs also in 1 Cor. 15 : 55
in the text from which the common ver-
sion was translated, and is there ren-
dered grave. The true text reads death
in both clauses of the verse. Heaven
and the muter u'orld here stand in con-
trast, the one representing: height of
privileges and blessings, and the other
the depth of woe and desolation.

What a commentary are the calam-
ities which came upon those cities, blot-
ting out their existence and leaving
nothing but solitary wastes to this day I
" And the very generation which re-
jected him was doomed to recall in
bitter and fruitless agony these peace-
ful, happy days of the Son of man.
Thirty years had barely elapsed when
the storm of Roman invasion burst fu-
riously over that smiling land. He who
will may read in the Jewish War of
Josephus the hideous details of the
slaughter which decimated the cities
of Galilee and wrung from the historian
the repeated confession that ' it was cer-
tainly God who brought the Romans to
punish the Galileans,' and exposed the
people of city after city ' to be destroyed
bv their bloody enemies.' Immediately
after the celebrated passage in which
he describes the lake and plain of Gen-
nesaret as ' the ambition of nature ' fol-
lows a description of that terrible sea-
fight on these bright waters, in which
the number of slain, including those
killed in the city, was six thousand and
five hundred. . . . ' One might then,'
continues the historian, ' see the lake
all bloody and full of dead bodies, for
not one of them escaped. And a ter-

rible stench and a very sad sight there
was on the following day over that
countrv; for as for the shores, they
were I'ull of shipwrecks and of dead
bodies all swelled; and as the dead
bodies were inflamed by the sun and
putrefied, they corrupted the air inso-
much that the misery was not only an
object of commiseration to the Jews,
but even to those that hated them and
had been the authors of that misery.' "
— Dr. Farrar, Li'fe of Christ, vol", ii.,
p. 101. See Joseph. Jeic War, iii. 10,

16. Christ's disciples are his repre-
sentatives. A vital and inseparable
union exists between him and his fol-
lowers. He that hcareth yon hear-
eth nie, etc. From what follows, "he
that heareth me heareth him that sent
me " is implied. You are my represen-
tatives, even as I am my Father's rep-
resentative. He, therefore, that receiv-
eth you, not merely to his house and
board, but also to his heart, welcoming
you as my messengers, and consequently
your message, heareth both me and my
Father. "What honor and what blessed-
ness! Matt. 25 : 34-40. And he that
despiseth yon, etc. Rather, sets at
naught, reject eth yoxt rejecteth me, etc.

17-24. The Return of the Sev-
enty. Their joy and our Lord's words
of warning, gratitude, and blessing.
Since Luke gives the account of their
return immediately after their mission,
it is natural to infer that they were
gone but a few days, possibly a week
or two. As they went in haste and in
thirty-five companies (ver. 1 1, they could
accomplish much in a short time. Jesus
was probably at Jerusalem or in its vi-
cinity. See ver. 3S.

17. Returned, after havine visited
the allotted districts, and at the time
which had probably been appointed.
Asrain should be omitted as unneces-
sary. With joy, at their success and
their miraculous power in Christ's
name. Lord, thus recognizing his di-
vine authority, ver, 1. £ven the dev-

24G

LUKE X.

A. D. 29.

Lord, even the devils are subject unto us through thy "John 16. ii ; ttc b.

18 name. And he said unto them, "I beheld Satan as g ;^Rev. 9.*i'''V2'

19 lightning full irom heaven. Behold, * I give unto you s.'g.

jjovver to tread on serpents and scorpions, and over '^ig.^ijev' 20*^1^3'

ils, the demons. See on ch. 4 : 33. Not
only did they heal the sick, which Je-
sus iomraanded them to do (ver. 9), but
their faith was so active and strong that
they cast out demons. This was the
more remarkable, as even nine apostles
had some time before this been baliled
by a demon, ch. 9 : 40. They rejoiced,
therefore, that demons were subject
unto them, or subjected to them. At
the same time, while elated, they ac-
knowledge the source of their power —
through thy name, in thy name, in thy
authority and power, and pervaded by
thy influence. There is great sim-
plicity and honesty in their conduct.
Jesus, however, finds it necessary to
caution and instruct them.

18. In this and the next verse Jesus de-
clares Satan's fall and their power.
And he said unto them, indicating
that what they had reported was no
surprise to him, I beheld, I was he-
holding, a vivid expression by which
Jesus represents himself as present in
the past, a witness of the event. Sa-
tan means adversary, the Hebrew name
of the chief or prince of demons. He
is here presented as a real personal being.
See on ch. 4 : 2. As lightning, bring-
ing to view the violence, swiftness, sud-
denness, and conspicuousness of his
fall. It may also be expressive of the
fact that he was once an angel of light.
Fall, or fallen. This should be con-
nected not with lightning, but with Sa-
tan. A glance into the past and a pic-
ture of the complete overthrow and
subjugation of his power in the future.
From heaven, as lightning frovi
heaven, denoting the greatness of the
fall and the complete ruin of Satan.
Compare Isa. 14 : 12; Zech. 9 : 14.
What is the meaning of this very re-
markable expression of our Saviour ?
Some, as Doddridge, Alford, and others,
refer it to the original fall of Satan ;
others to the future overthrow of Satan
and his kingdom, of which the casting
out demons was the prelude; while a
few would limit it to the days of our
Saviour, and to the overcoming Satan
and his power in resisting his tempta-

tions, casting out demons, and in the
sufferings of the cross. On this [ re-
mark— (1) We naturally connect this
declaration somewhat with the mission
of the seventy, and the fact that they
had announced, " Even the demons are
subject to us," and hence it involves the
idea, / was beholding, or / already be-
held, when ye went forth on your mis-
sion. (2) Yet the expression points us
back into the past and forward into the
future to a thing fully accomplished. It
seems, therefore, better to refer this to the
whole fall of Satan, beginning with the
time when he lost his place in heaven as
an angel of light and extending to his
final and complete overthrow. The cast-
ing out of demons was one of the steps in
subjugating him and an evidence of his
waning power. Hence the triumphant
joy of the seventy was caused by only
a small part of the great victory. Je-
sus had before this been beholding,
witnessing, and contemplating the down-
fall of the prince of demons and the
complete and final overthrow of his
dominion. Compare Isa. 14 : 9-15 ;
John 12 : 31 ; 2 Pet. 2:4; Jude 6 ; Eev.
9:1; 12 : 9 ; 20 : 2, 10.

19. The power which they had should
not cease. Jesus gives a new assurance,
and promises them exemption from per-
sonal injury. There seems to be an
allusion to Ps. 91 : 13. Compare the
promise in Mark 16 : 17. Behold in-
troduces something unexpected and
surprising. I give, rather I have given,
according to the highest critical author-
ities. It is an abiding fact. Jesus, too,
is the author of this power. Matt, 28 :
18. To tread, without injury. Ser-
pents, poisonous reptiles. Scor-
pions, large insects, somewhat like a
small lobster, several inches long, with
a poisonous sting at the extremity of
the tail. They live in warm climates
and are found in dry and dark places,
under stones and in ruins. Their sting
is often very painful and sometimes at-
tended with alarming symptoms. That
this was literally fulfilled we may infer
from Paul's experience. Acts 28 : 2-5.
Serpents and scorpions may also be re-

A. D. 29.

LUKE X.

247

all the power of the enemy : y and nothing shall by any ' i^o. 8. 31-39.
20 means hurt you. Notwitlistandinfr, in this rejoice not,

that the s})irits are suhjocL unto you; but rather re- , j^x. 32. ;'.2 • Is. 4.

joice, because 'your names are written in heaven. 3; iieb. 12. 23.

garded as the representatives in the
animal kingdom of the kingdom of

SCORPION.

darkness. Compare Gen. 3 : 15 ; Rev.
12:9; Ezek. 2 : 6. Hence they may
be here figures of malignant powers of
evil. Thus the Lord said to Paul at
Corinth, " Be not afraid, but speak and
hold not thy peace ; for I am with thee,
and no man shall set on thee to hurt
thee, for I have much people iu this
city," Acts 18 : 9, 10.

And over all the power, depends
on the word power in the preceding
clause, and may be thus expressed :
And 1 have given you power, or author-
ity, over all the might of the enemy, of
Satan, the adversary, or enemy. " The
expression originates in that profound
view of natural life pervading all Scrip-
ture according to which the disorders
of sin in tlie spiritual world express
themselves also in the physical." — Ols-
IIAUSEN. While spiritual evil may
be mainly referred to, yet the words, all
the power, indicate that all forms of evil
are included. Nothing shall by any
means hurt you, a strong negative
expression, pledging to the disciples
safety in the Lord's work and exemp-
tion from real injury fromanytliing from
without. They would have their trials
and persecutions, but they would be
like the bush which Moses saw, though
burning, yet not consumed.

20. Jesus now tells them the true
cause of rejoicing. He may have seen
that there was danger of vanity, or of a
false trust, or of overlooking the spirit-
ual nature of their work. Notwith-
standing Nevertheless. You have

this power and I have given you ex-
emption from all real personal injury,
nevertheless in this rejoice
not, that the spirits are sub-
ject, are subjected to you, for
tliis is not your great cause of
rejoicing, and tliere is danger
lest you fall into a spirit of pride
and self-praise. But rather
rejoice. Omit rather, ac-
cording to the best authorities.
Because your names are
written in heaven, that you
are enrolled in the Lamb's book
of life (Rev. 21 : 27) as the
faithful subjects and heirs of his king-
dom, and as the objects of divine favor
and love. Tiiis is so great a distinction
that the possession of supernatural gifts
is comparatively little beside it. This
should be their great cause of gratitude
and joy. Compare Ex. 32 : 32 ; Ps. 87 :
6 ; 69 : 28 ; Dan. 12:1; Mai. 3 : 16 ; Rev.
3 : 5 ; 13 : 8 ; 20 : 12. On the contrary,
those that are rebellious are declared as
" written in the earth," Jer. 17 : 13.
Allusion is here made to an ancient
custom of enrolling the names of citizens
in a book. When any one was admitted
to citizenship, his name was entered
tipon the list. Notice, also, that Jesus
had cautioned them, though acknow-
ledging the source of their power, in thy
name (ver. 17), for some would perform
miracles to whom he would say at last,
" I never knew you," Matt. 7 : 22, 23.
But the fact that their " names were
written in heaven " was an assurance
of their heavenly citizenship and future
heavenly inheritance, John 10 : 28, 29 ;
17 : 28; Rom. 8 : 14-17; Heb. 12 : 22-
24.

It will be noticed that Jesus does not
absolutely, but only comparatively, for-
bid their rejoicing at their success, the
thing not being wrong in itself, but of
less importance. Such phraseology is
not uncommon in Scripture: thus,
" Labor not for the meat that perish eth,
but for that meat that endureth unto
everlasting life" (John 6 : 27) — that is,
labor for the one more than the other,
let the latter be the great object of thy

248

LUKE X.

A. D. 29.

'In that hour Jesus rejoiced in spirit, and said, I 'Mt.ii. 25-27.

tliank thee, O Father, ''Lord of heaven and earth, ops^8.2'- John

that "thou hast hid these things from the wise " "'
and prudent, "^and hast revealed them unto babes

even so, Father ; for so it seemed good in thy sight.

39-41 ; 1 Cor. 1.
18-29.
^Mt. 16.17; 21.16.

endeavor. Compare Matt. 9 : 13 ; 2 Cor.

4 : 18.

21. In this verse and the next Jesus
rejoices, and gratefully acknowledges
the divine sovereignty in bestowing
salvation on those whom the world
despises. The words are given by Mat-
thew in ch. 11 : 25, 26. They fit so
admirably in the connection of both
Matthew and Luke as to mark them
among the favorite sayings of our Lord
which were uttered on difierent occa-
sions.

21. In that hour. At that time
"when the seventy had returned and he
had instructed them in regard to the
true ground of joy. Jesus rejoiced
in spirit. He exulted, rejoiced greatly
in his innermost being, as the Son of
God. As such he addresses his Father.
Intense joy is here denoted. Jesus
illustrates in himself the true ground
of joy, in contrast also to that of his
disciples. Their joy was rather that of
sense over . the external splendor of
their work in exercising superhuman
power. His was a holy spiritual ex-
ultation over the bestowment of salva-
tion upon the weak ones of the earth
and the progress of his kingdom in the
hearts of men, and doubtless also in
view of the glorious success that should
attend these weak instruments in de-
livering unnumbered multitudes from
the power of sin and Satan. The Man
of sorrows had a constant source of joy
in his Father, and in the prospect of
the joy set before him. Father inti-
mates the close relation existing between
him and the Father. He uses it on
five other occasions, this being the
second recorded instance. See Matt.
11 : 25 ; John 11 : 41 ; 12 : 28 ; 17 : 1 ;
Luke 23 : 34. Lord of heaven and
earth. The absolute sovereign. How
appropriate thus to designate his Fa-
ther, when he was about to speak spe-
cially of his sovereignty, as one who
works all things after the counsel of his
own will ! Eph, 1:11. It should be re-
marked that Jesus addresses God as Fa-
tlier. but never as his Lord. I tliank

thee. The verb in the original is of
broad signification, including both
praise and acknowledgment : I praise
thee and acknowledge to thee the wis-
dom and justice of thy doings. That
thou hast hid. That thou didst hide,
conceal these things concerning the Fa-
ther, the Son, and the kingdom of hea-
ven. From the wise and prudent.
The wise and discerning, intelligent, in
their own estimation and in the estima*
tion of the world. Wise and discerning
in regard to worldly matters and human
learning, and many of them in the letter^
though not in the spirit, of the law.
Such were many of the scribes and
Pharisees, who were the wise men of the
nation. To babes. Babes in know-
ledge and simplicity ; so considered by
the world, and also by themselves; the
humble, having a teachable spirit, and
feeling their need of heavenly wisdom.
They are " the poor in spirit " (Matt. 5 :
3), '"'the little ones" (Matt. 10 : 42), the
believing followers of Jesus. His dis-
ciples were mostly poor, unlearned, and
obscure men. Jesus thanks the Father
that gospel blessings had been thus be-
stowed. It was a rebuke and just pun-
ishment to pride and worldly wisdom,
humbling to man and honoring to God,
1 Cor. 1 : 26-29 ; 2 : 6-8. The hiding
was the withholding of his grace, a
righteous judgment upon a proud and
self-righteous generation ; the revealing
was the making known of spiritual
truths by his words and grace, an act
of infinite compassion and of unmerited
and undeserved favor, Matt. 16 : 17; 1
Cor. 2 : 9-14.

Even so. A simple afiirmation, and
should be translated yea, as in ch. 7 :
26, and elsewhere. For. Rather, that.
Seemed good. Thy good will, pur-
pose, or pleasure. The word in the
original includes the ideas both of
sovereign choice and benevolence, Eph.
1:9; Phil. 2:13. This clause presents
the highest cause of our Saviour's
thanksgiving. Its meaning may be
thus expressed : Yea, I do thank thee,
O Father ! that such was thy good plea-

A. D. 29.

LUKE X.

249

•All things are delivered to me of my Father : and no '^^^■^^; ^^ '.,^"07"
man knoweth Avho the Son is, but the Father; 'and Epiu'i.' 'zti^h'
who tlie Father is, but the Son, and he to whom the
Son will reveal him.

23 And lie turned him unto his disciples, and said pri-
vately, ^^ Blessed are the eyes which see the things

24 that ye see: for I tell you, ''that many prophets and
kings have desired to see those things which ye see,
and have not seen them; and to hear those things
which ye hear, and have not heard them.

Phil. 2. 10, 11.
'John 1. 18; (5.44,

4(5; 10. IT); 17. L'.j.
«Mt. 13. ir., 17; 1(5.

17; John 20. 29;

Eph. 1, 17-19.
••Heb. 11. 13, 39;

1 Pet. 1. 10.

sure. It is good and right, just and
best.

22. Jesus now addresses the seventy
in the hearing of others, again pre-
senting himself as the revealer of the
Father, his close and intimate relation
to him, and his own sovereignty. See
next verse, where he addresses his dis-
ciples privately. Some ancient manu-
scripts begin this verse thus : And turn-
ing to his disciples he said, No one, etc.
This reading is somewhat doubtful.
All things, in heaven and on earth
(Matt. 28 : 18), were committed by the
Father to Christ as a mediator. He is
head over all things to the church
(Eph, 1 : 22), and the Judge of the
living and the dead, John 5 : 22, 27 ;
Acts 10 : 42. No man knoAveth.
jVo one knoios perfectly who the Son
is, as Son of God and Sou of man,
but the Father; neither can any one
know perfectly who the Father is,
in his infinite nature and designs, but
the Son (John 17 : 5 ; Heb. 1 : 3), and
he to whom the Son w^ill reveal
him. Is pleased to reveal him by his
word and by the Spirit. Christ, as the
Revealer of the Father, is also a Sov-
ereign, and exercises his good pleasure,
ver. 21. The Son and the Father are
equally incomprehensible and omnis-
cient.

It has been often remarked that the
spirit and form of expression in this
verse are the same as those of the dis-
courses given in the Gospel according
to John. It is thus an incidental evi-
dence of the credibility of the fourth
Gospel. It is a taste, a glimpse, of
those higb and sublime truths which
formed the subject of many of the dis-
courses of Jesus, and which John alone
records.

23. In this verse and the next Jesus
congratulates his disciples upon their

spiritual perception and upon living in
the days of the Messiah. He used
similar language to the twelve when in
jirivate he gave them the reason for
teaching the people in parables, ^Matt.
13 : It), 17. The utterance was very
fitting to both occasions.

And he turned him, rather, ^nr/f
turning himself, to his disciples, the
seventy, he said privately. He ad-
dressed them apart. Some other dis-
ciples may have been present; but if so,
it is not recorded.

Blessed. Happy. See on 6 : 20.
The eyes, whoever or wherever they
may be. Which see the things,
etc. That behold, that see and perceive,
so as to truly apprehend the spiritual
and glorious truths that are revealed by
me. The disciples were indeed happy
in contrast to the blinded scribes and
Pharisees around them, who both hated
and rejected the truth. These humble
followers of Jesus, having teachable
spirits, had beheld him as the Messiah,
and had received from him lessons of
heavenly wisdom,

24. They were also happy in com-
parison to prophets and righteous kings
of old, 31any prophets and kings,
such as Isaiah and Micah, David and
Hezekiah, many of the most eminently
pious men of the old dispensation, have
desired to see those things which
ye see, that ve are beholding, 1 Pet,
1 : 10; Job 19': 23, 24; 2 Sam, 23 : 5;
Isa, 52 : 7 ; and chs, 53 and 54. And
have not seen them. Did not see
them. They saw them not with their
bodily eyes, and saw them but very
dimly with the eyes of their soul.
And to hear those things, etc.
And to hear what ye hear (1 John 1 :
1), and heard not. They desired to
hear Christ and the glorious things re-
vealed by him. Such language as thiai

250

LUKE X.

A. D. 29

Reply of Jesus concerning eternal life ; parable of the good
Samaritan.

25 And, behold, a certain lawyer stood up, and tempt-
ed him, saying, 'Master, what shall I do to inherit

26 eternal life? He said unto him, JWhat is written in

27 the law? how readestthou? And he answering said,

»Mt. 19. 16; 22.35.
ils. 8. 20; John 5.

39; Ro. H. 19; 4.

14-16 ; Gal. 3. 10-

13, 21, 22.

could well be repeated by our Saviour
at different times,

Christ was the desire of all nations,
Hag. 2 : 7. Many in heathen nations
shared in these ear aest desires. " Socrates
uttered the longing of many thought-
ful heathen. ' We must wait,' said he,
* till one shall come and teach us our
duty to God.' The Cumsean sibyl
taught that a great ruler should be
born of heavenly extraction, whose
reign would be universal. ' To give a
universal peace and exercise his Fath-
er's virtues.' ' To abolish all violence
and restore original simplicity.' * To
kill the serpent, and purge all veg-
etables of poisons.' ' The blessing
would extend to the brute creation.'
Thus unconsciously did the heathen
world prophesy of and long for the
Redeemer." — W. H. Van Doren.

25-37. Jesus answers a Lawyer
concerning eternal life and
OUR Neighbor. The Parable of
THE Good Samaritan. We have, in
the first portion of this section, a clear
instance and illustration of a repetition
of a question addressed to our Lord and
of his answer. Were it not that Luke
has related the question of the young
ruler, " What shall I do to inherit
eternal life" (ch. 18 : 18), some har-
monists and critics would at once con-
clude that this was but another report
of the same occurrence, and would
therefore make it parallel with Matt.
19 : 16-30. Such an instance as this
should put us on our guard against
hastily concluding that two events in
the Gospel narratives are the same
because they are similar.

The incidents here related took place
probably at or near Jerusalem. The
illustration of the journey from Jeru-
salem to Jericho (ver. 30) incidentally
confirms the view that he was in Judea.
It was just such a one as he would
naturally use if he were in Jerusalem
or its vicinity. It probably occurred
soon after the return of the seventy.
It may have been after a pau^e in the

preceding discourse, while the people
continued around him.

25. A certain lawyer. See on ch.

7 : 30. A teacher of the law, he doubt-
less held strictly to the letter of the
law. Stood up, according to an an-
cient custom of speaking when about
to do something, or of a pupil asking
information ; in this instance for the
purpose of asking a question. And
tempted him, tested him, put him to
the proof to ascertain our Lord's know-
ledge of the subject, or to see what an-
swer he would give to the question, and
from it to judge our Lord's skill in such
matters. Some suppose that it was the
lawyer's design to ensnare him, and if
possible to charge him with heresy. But
we see no evidence of evil intention on
the part of the lawyer.

Master, "Teacher, what shall I
do ? as a means or cause in obtaining
eternal life, which was his great end in
view. Inherit, possess by right, have
as my portion. Eternal life, an un-
ending blessed existence, everlasting
happiness. He was not a Sadducee,
but a believer in a future state of ex-
istence.

26. It is evident from what follows
that Jesus answers the question differ-
ently from what the lawyer expected.
Instead of gratifying him with some
abstruse solution of the question or
stating something he must do, Jesus
makes the lawyer answer it himself by
asking, What is written in the law ?
an apt question, since it was a lawyer
who had asked him, whose office it was
to understand and explain the law.
Ho^v readest thou? How do you
understand the law to teach regarding
this ? What is its purport ? How would
you sum up the law respecting this par-
ticular ?

27. The answer (Dent. 6:5; Lev. 19 :
18) was repeated daily, morning and
evening, in the synagogues, and part
of it was written on the phylacteries.
Thy God. Hence you should love
him. Whatever be the thoughts or

A. D. 29.

LUKE X.

2<'ji

^Thoii shalt love the Lord thy God with all tliy heart, ^ ^^eu. 6. 5.

and with all thy soul, and with all thy strenjjth, and

with all thy mind; and 'thy neighbor a.s thyself. >Lc. 19. 18.

28 And ho saiil unto him, Thou hast answered ri<rht*: this " ^"^^ ^^- ^' Ne. 9.

do, and -thou shalt live. '^'Ko.To/s.'a!'

2) But he, willing to "justify himself, said unto Jesus, "ch. ifi. iojscc't^.

80 And who is my neighbor ? And Jesus answering ^^- '^^•

desires of men, Jehovah is their God,
and this fact should call forth their su-
preme love. Heart. Desires, feelings,
and atfections. Soul. Sentiments,
passions, and vital bodilv jtowers.
Streii|;th. Might, ability. Mind. Will
and intellectual powers. We nnist not
expect here the nice distinctions of phil-
osophical language. Whatever be the
exact ditferences in those four terms, they
together express tiie whole man, with all
his aliectious and powers in the inner
and outer life. The command equals,
Thou shalt love God supremely. Thy
neighbor. Thy fellow-man. As thy-
self. The Scriptures forbid se/Jishness,
but not self-love. Self-love is an orig-
inal principle in our nature ; and though
the Scriptures do not command it, they
take for granted and imply that men
ought to exercise a proi)er love for
themselves. It is not subject to the
caprices of the will, as Dr. Alexander
remarks, and is therefore wisely made
the standard of men's love to one an-
other. The command here is the inner
life and principle of the Golden Rule.

28. Jesus approves his answer and
urges him to put it into pi'actice. Thou
hast answered right, according to
God's word. This do, and thou shalt
live. The lawyer had asked what he
should dOj and Jesus tells him. Keep
the law perfectly. If he never once
violated it in his Avhole life, either in
its letter or spirit, then he could legally
claim eternal life. Thus the law was
designed for life. Had our first parents
never sinned, they would have lived in
perfect harmony with the law and en-
joyed eternal life. Perfect obedience
brings life. But Jesus did not thus
command him with the expectation
that he would obey it. His design was
rather to lead him to the attempt, in
order that he might discover his defi-
ciencies and his need of a Saviour and
of his perfect righteousness. The law
would thus shut him up to the gospel
and to faith iu Christ. The law would

be his schoolmaster to bring him to
Christ, Gal. 3 : 24. But tliis man's life
had not corresponded with his theory.
He had united with it jjractical disobe-
dience. This is implied in the com-
mands, " This do " and "go and do thou
likewise," ver. 37.

29. Tiie lawyer had unexpectedly
been made to answer his own question.
This, with the expressive words of Jesus,
" This do, and thou shalt live," proba-
bly brought him to view the law in a
somewhat new light. He began to feel
the length, breadth, and depth of the
requirement, and to be convicted of his
shortcomings. He wanted to find some
way of escape and of self-justification.
But he, willing, rather, wishing, to
justify himself, to show that he had
kept this divine requirement. Some
would explain thus : The answer to his
question was so simple that he sees that
he is in danger of being put to shame
for asking it; and he endeavors to get
out of the difficulty by asking another,
thereby showing that the precise difli-
culty is in defining his neighbor, who
he is, and who he is not. The former
interpretation is, however, to be pre-
ferred as the more natural. Besides, our
Saviour's teachings were designed not
merely to convict the intellect, but also
the conscience. And who is my
neighbor? Whom I am to love as my-
self. He was hoping, it may be, that
Jesus would limit the word neighbor to
the Jews, Matt. 5 : 43. The Pharisees
so restricted the term as to exclude not
only Gentiles and Samaritans, but also
publicans and those who shared not
their own peculiar views. Or if Jesus
should make a difterent application, the
lawyer may have hoped to refute it.

The word neighbor signified 07ie living
near, and was used in a limited sense
to mean a friend, an associate, one be-
longing to the same country or profess-
ing the same religion. In its broader
sense, Jesus shows that it meant a fel-
low-man. In the original command

252

LUKE X.

A. D. 29.,

said, A certain man went down from Jerusalem to Jer-
icho, and fell among thieves, which stripped him of

(Lev. 19 : 18) it doubtless had primary-
reference to Israelites; but that it was
not to be limited to them is evident from
our Saviour's application of it to all
mankind. And this was in harmony
■with the Old Testament requirement
that enjoined love to strangers (Lev. 19 :
34) and kindness to enemies, Prov. 25 :
21. In the following beautiful parable
Jesus gives the lawyer an illustration
of love to one's neighbor, and shows
clearly that any one can act the part of
neighbor whenever opportunity offers.

30. Parable of the Good Samari-
tan. This is related only by Luke.
It seems like real history. Like all of
our Saviour's parables, it is founded on
familiar incidents in human observation
and experience. *' Every circumstance
in this parable was full of significance
to those who heard it. The Saviour
delivered it near Bethanv, on the border
of the frightful desert, Luke 10 : 25, 38.
Jericho was a sacerdotal city. The
passing of priests and Levites between
that place and Jerusalem was an every-
day occurrence. The idea of a caravan-
serai, or * inn,' was not invented prob-
ably for the sake of the allegory, but
borrowed from the landscape. There
are the ruins now of such a shelter for
the benighted or unfortunate on one of
the heights that overlook the infested
road." —Dr. Hackett, Illustrations of
Scripture, pp. 215, 216.

A certain man. Without doubt a
Jew, perhaps after some of the feasts
journeying from Jerusalem. His ac-
Knowledged claim upon the kindness
and protection of the priest and Levite
also implies that he was a Jew.

From Jerusalem to Jericho, On
Jerusalem, see ch. 2 : 25. Jericho signi-
fies "the fragi-ant place," and was a
city of Benjamin (Josh. 18 : 21), situated
about eighteen miles north-east of Je-
rusalem and seven miles west of the
Jordan. It was founded probably after
the destruction of Sodom, called " the
city of palm trees" (Deut. 34 : 3), and
famous for its roses and balsam. It was
the first city in Canaan taken and de-
stroyed by Joshua (Josh. 6 : 24-26), re-
built five hundred years afterward by
Hiel (1 Kings 16 : 34), and became

distinguished for its school of the^
prophets and as the residence of Elisha,
2 Kings 2 : 18. Meanwhile, a new Jeri-
cho appears to have been built on a
neighboring site, Judg. 3 : 13; 2 Sam.
10 : 5 ; Josephus, Bell. Jud. iv. 8 : 2, 3.
From Josephus and 2 Kings 2 : 19-22
we infer that the ancient city stood near
Elisha's fountain, supposed to be the
one now named Ain-es-Sultan, the plain
around which is now strewn with
ancient ruins and rubbish. Nearly two
miles south of this fountain, and near
the place where the road from Jerusalem
enters the plain, and on the banks of
Wady Kelt, stood the modern city, which
Herod the Great adorned with splendid
palaces and buildings. Ancient ruins
now mark its site. It lies on the direct
route from Perea to Jerusalem. Jericho
was second in importance only to Jeru-
salem of the cities of Israel, and was the
residence of a chief publican, Zaccheus
(Luke 19 : 1), on account of the balsam
trade. Dr. Robinson found only a sin-
gle palm tree remaining of the city of
the palms, and even that is said now to
be gone. Nearly the whole plain is now
waste and desolate, though the soil is
good. Eihah, a poor miserable Arab
village of about two hundred inhab-
itants, now stands on the plain, and is
about a mile and a half nearer the Jordan
than either the ancient or later Jericho.
Went down. Literally, Was going
down. Jericho is nearly four thousand
feet lower than Jerusalem. Fell
among thieves, robbers. " We passed
out at St. Stephen's gate, wound our
way down into the narrow vale of Je-
hoshaphat, over the south point of
Olivet, by the miserable remains of the
city of Mary, Martha, and Lazarus, and
then prepared to descend, for you re-
member that we must go ' dawn to Jeri-
cho.' And sure enough, down, down
we did go, over slippery rocks, for more
than a mile, when the path became less
precipitous. Still, the road follows the
dry channels of a brook for several
mUes farther, as if descending into the
very bowels of the earth. How admira-
bly calculated for robbers ! After leav-
ing the brook, which turns aside too far
to the south, we ascended and descended

A. D. 20.

LUKE X.

253

liis raiment, and wounded him, and departed, leaving '•^"^.''p^'*'^^''-."!]':

81 him hair dead. And by chance there came down a 24.'ii,'^i2; jani!

certain priest that way: and when he saw him, *he " '"' '"• ' ^"*^"

32 passed by on the other side. And likewise a Levite,
when he was at the place, came and looked o?i him,

33 and passed by on the other side. But a certain ^Sa-

1 John

1:^-1 f>
3. 17, 18.'
Pch.17. 16; Pro. 25.
21,22; Mt.5.4:i-
4t ; .Tolin 4. 9,
10 ; 1 Thes. 5. 15.

naked hills for several miles, the pros-
pect gradually becoming more ami more
gloomy. Not a house nor even a tree
IS to be seen ; and the only remains are
those of a large khan, said to have been
the inn to which the good Samaritan
brought the wounded Jew. Not far
from here, in a narrow defile, an English
traveller was attacked, shot, and robbed
in 1820. As you approach the plain
the mountains wear a more doleful ap-
pearance, the ravines become more
frightful, and the narrow passages less
andl less passable." — Dr. Thomson,
Land and Book, vol. ii., p. 440.

" The road from Jerusalem to Jeri-
cho leads from St. Stephen's gate . . .
over the south-western shoulder of Oli-
vet, near the village of Bethany, through
the wilderness of Judea, and descend-
ing the mountain of Quarantania ter-
minates on the great plain of the Jordan.
. . . For twenry centuries this region
has borne a thievish character, and in
the lapse of time has not changed its
reputation. As in the days of our Lord,
it is still infested with robbers, who,
from their undiscovered dens or from
behind some craggy blulF or beetling
clirt', level their long gun at the unwary
traveller." — Dr. J. P. Newman, Ban
to Becrsheba, pp. 177, 179.

Stripped him of his raiment,
implying that he was despoiled of every-
thing he had. And Avounded him,
by inflicting blows upon him. He may
have acted in self-defence or have tried
to escape. Besides blows at first to keep
him from giving alarm, and to make
him sensible that he was completely in
their power, they wantonly and cruelly
beat him, leaving him half dead,
or they left him, us he was, half dead.
The expressive and popular phrase
half dead describes his critical and
dangerous state ; he appeared almost in
a dying condition.

31. By chance, by coincidence. It
seemed accidental, yet there are no ac-
cidents in God's arrangements. There

came down, etc. In more exact ac-
cordance with the original, a certain
priest wa^ going doion, etc., without any
special haste. See on ch. 1 : 5. Jericho
was a city of the priests, where twelve
thousand resided. As they served at Je-
rusalem, it would be no uncommon thing
for a priest to be travelling that road,
even though they more commonly took
the longer route by Bethlehem. And
Avhen he saw him, and seeing him.
This led him to the evasive and in-
human act that follows. Passed by
on the other side. He did not even
pause to look at the poor sufferer, but
as soon as he saw him took the opposite
side of the way in order to shun this
object of charity. And this conduct
appears specially offensive if we sup-
pose the priest returning from official
duty at Jerusalem. His cold-hearted
selfishness appears, whether we suppose
his act prompted by the dangers of the
road, by the fear of being troubled, or
by the possible expense.

'32. A Levite. He belonged to a
class, the descendants of Gershom, Ko-
hath, and Merari, the sons of Levi, who
assisted the priests in sacrifices and
other services and guarded the temple,
Num. 3 : 17 ; 8 : 5-22. When he was
at the place, arriving at the place.
He also very probably was returning to
Jericho from the temple service at Je-
rusalem. Came and looked, drew
near and just looked at the miserable
object and got an idea of the critical
condition of the poor wounded suflferer.
He passed by on the other side.
He immediately crossed the road, pass-
ing on without "doing anything to relieve
the man. The priest had showed great
and even selfish indifference, but the
Levite a cool and calculating selfish-
ness. Both acted in a manner unbe-
coming humanity and utterly unworthy
of their sacred professions and office.
Their conduct was a striking violation
of the law, Ex. 23 : 4, 5 ; Deut. 22 : 1-
4 ; Isa. 58 : 7 ; Mai. 2 : 6, 7.

254

LUKE X.

A. D. 29.

maritan, as he journeyed, came where he was : and

34 when he saw him, he had compassion on him, and
went to him, and bound up his wounds, pouring in
oil and wine, and set him on his own beast, and

35 brought him to an inn, and took care of him. And
on the morrow when he departed, he took out two
•J pence, and gave them to the host, and said unto him,
Take care of him; and whatsoever thou spend-

<i See Mt. 20. 2.

33. The priest and Levite, whom the
lawyer would most certainly call neigh-
bors, being fellow-Jews, having shown
by their acts that they had not the
spirit of a neighbor, Jesus now intro-
duces a certain Samaritan, one
whom a Jew would not regard as his
neighbor, and with whom he would not
associate, on whom he would have
looked with a shudder, and in whose
very shadow he would have seen pol-
lution. See on ch, 9 : 52. As he
journeyed, was journeying. He was
on a journey, far from home, and could
comparatively ill afford the loss of time
and the expense. Yet when he came
M'here the wounded man was, seeing
him, he had compassion on him.
What a contrast to the priest and Le-
vite, who were nearing their home or
their journey's end at Jericho, and had
abundant time and facilities for such
an act of mercy ! He, too, as well as
they, could plead the dangers of the
way, but his pity and benevolence over-
came every barrier. " Mark the beauti-
ful climax ! First the compassionate
heart; then the helping hand; next
the ready foot ; finally the true-hearted
charge." — De. Van Oosteezee.

34. And went to him, and going
to him. The emphasis is on the words
that follow, bound up his wounds,
by applying bandages to hold the lacer-
ated flesh in its place. As the man had
been robbed of his raiment, the Samar-
itan probably made bandages from his
own garments. Pouring in, or on,
oil and Avine. These were used for
medicinal purposes in the East, Isa. 1 :
6. Thev were very commonlv carried
by travellers. Gen. 28 : 18 ; Josh. 9 : 13.
The wine may have been used for bath-
ing and cleansing the wounds, and the
olive oil for allaying the pain and for
its healing virtue. It was also usual
for the Jews to mingle oil and wine
together for healing of wounds. Set

him on his own beast, the Samar-
itan's, probably an ass. Thus he sac-
rifices his own comfort and walks in
order to save the man. The original
would seem to imply that it was with
labor that he set him on his beast.
With difiiculty also he may have held
him in his place while he brought
him, over rough and steep declivities,
to an inn. The word here translated
inn means a place tohere all are receii'ed,
and is only found here in the New Tes-
tament. " This is the only place where
an inn, as we understand the word — a
house for the reception of travellers, kept
hy a host, as distinguished from aa
empty caravanserai — is mentioned. The
rabbinical writings frequently speak of
such, but under a name adopted from
this word." — Alford. See on ch. 2 :
7. The host or innkeeper supplied such
few provisions as might be necessary and
attended to the wants of travellers left
to his charge, ver. 35.

The Samaritan was not content with
merely taking him to the inn, thus see-
ing that he was in a place of safety, but
he took care of him during the re-
mainder of the day and the night,
attending to his wants, nursing him,
and thus denying himself of needed
rest and sleep.

35. The climax of his benevolence.
On the morrow, after the occurrence
just related. When he departed, a3
he went forth from the inn to pursue
his journey. The Samaritan showed a
delicate regard for the feelings of the
wounded man by not doing this act of
generosity in his presence. He took
out, from his girdle, the fold of which
served as a pocket to carrj- money. The
verb implies quick action, and may here
suggest the cheerfulness with which the
deed was done. Two pence, txoo de-
naries, Roman silver coins worth about
fifteen cents apiece. The amount given
was fully equal to two days' wages. This

A. D. 29.

LUKE X.

255

est more, when I come again, I will repay thee.
86 Which now of these three, thinkest thou, was neigh-
37 bor unto him that loll among the thieves? And he

said, lie that showed mercy on him. Then said Jesus

unto him, 'Go and do thou likewise.

'ch. 6. 32-36: see
Mt. 5.44; John
13. 15.

money was not for his own expenses,
which he had doubtless paid, but for
the future wants of the wounded man.
Host, the innkeeper. Take care
of him, attend to his wants and give
him all needful care. The same verb
is used as in the preceding verse.
Spendest more, than the two dena-
ries. I is emphatic. I upon my return
%cill repay thee. He has been robbed
and has nothing, but I will pay thee
all expenses incurred during his recov-
erv. We may suppose that he was trav-
elling toward Jericho, and that he would
come again on his way back to Sa-
maria.

"When the greedy avarice of inn-
keepers, especially in ancient times
and in Oriental countries, is considered,
the promise to pay all tbe expenses in-
curred by the man until his recovery
displays, as hardly any other circum-
stance could do, the benevolence of this
Samaritan."— Dr. J. J. Owen. "He
was moved with pity as to the past,
help for the present, and considerate
care for the future." — Dr. Stier.
*' From this narrative has been derived
the tenet and name of supererogation —
that here the Samaritan did more than
his duty. The phrase, * What thou shalt
expend more,' is rendered in the Latin
supererogaveris, and this voluntary ex-
tra bounty obtained this name of super-
erogation. But no man can ever do
more than his duty in the sight of God.
' When we have done all, we are unprofit-
able servants. We have done that which
was our duty to do.' " — M. W. Jacobus.

36. Having graphically related the
parable, Jesus asks, Which now of
these three, thinkest thou, was
neighbor to him, etc.? Notice that
the lawyer had asked, IVho is my neigh-
bor, whom I am to love as myself?
Jesus gives three characters, and asks,
AVhich of these showed by his acts that
he was indeed a neighbor? But one
answer could be given. Jesus thus
taught the lawyer, and in sucli a man-
ner that he could not escape the conclu-
sion, that neighborship was not confined

to those of one's country, but that it ex-
tended to the whole race. He is com-
pelled to admit that the Samaritan was
neighbor to the Jew, and hence the Jew
was to the Samaritan. Thieves, rob-
bers, as in ver. 30.

37. He that showed mercy on
him. While the lawyer admits the
fact, he cannot bring himself to say
" the Samaritan."

Jesus now makes the practical appli-
cation of the parable, Go and do thou
likewise. Exercise love, kindness,
and compassion toward all, whether
Jews or Samaritans. Let the same
law of love regulate your conduct
toward all men, of whatever nation.
How fitting this parable in Luke's
Gospel, which was originally prepared
for the race ! It teaches that the law
of love is to be exercised toward all,
whether of one nation or another,
whether friends or enemies.

The ancient interpreters, as well as
many modern commentators, suppose
that the design of this parable is to
represent and teach the great act of
mercy which Jesus came on earth to
perform. Some have gone into most
fanciful extremes. But not the first
intimation of any such design is given
either in the parable itself or in its con-
nection. Jesus made the application of
it himself in enforcing the great law of
love toward our fellow-men.

Yet since Christ took our humanity
and was thus a brother, the parable can
be used to illustrate his love and mercy
toward the race. And here is the mis-
take into which so many have fallen.
They have failed to distinguish and
keep separate what the parable prop-
erly teaches and what it may illustrate
in Christ and the history of the world.
Without violence to truth, it may illus-
trate: (1) The race of man in fallen
condition, despoiled and ready to per-
ish eternally, through him who is a
murderer from the beginning, John 8 :
44. (2) The inefficacy of all human
rites to heal and clothe us, or the indif-
ference of formal religion in regard to

256

LUKE X.

A. D. 29.

Jesus at the house of Martha and Mary.

38 Now it came to pass, as they went, that he entered
into a certain vilhige : and a certain woman named

39 "Martha received him into her house. And she had

•Jobn 11.
3.

1;12.2,

our spiritual necessities, (3) Jesus in
our humanity, coming to our rescue,
and granting us all needed grace. But
even here we must beware how we press
the analogy too far.

Some refer to the fact that a short
time previous to this the Jews had
angrily said to Jesus, " Say we not
well, that thou art a Samaritan, and
hast a devil ?" John 8 : 48. If the pas-
sage is at all suggestive in this connec-
tion, it seems only to be that the parable
can by accommodation be u&sd to illus-
trate the difierent modes of treatment
which a conscious sinner received from
the religious leaders of the Jews and
from Jesus, While priests and Levites
neglected, with cold indifference, poor
sin-stricken souls, Jesus was laboring
among publicans and sinners, seeking
to save the lost. But while many harm-
less illustrations can thus be drawn from
the passage, yet to suj^jjose that the par-
able was designed to teach these implies
a principle of interpretation which
would be exceedingly dangerous if ap-
plied universally to Scripture.

38-42, Jesus at the House of
Maey and Martha. This was at
Bethany, and probably soon after the
seventy had returned from their mis-
sion, about the middle of November,
A. D. 29.

38. Now it came to pass. The
note of time is indefinite. There is
nothing in the language to indicate
whether the incident here related took
place immediately after the parable 6f
the good Samaritan, or whether some
little time intervened. As they
went, as they ivere going, journeying.
As Jesus and the twelve were proceed-
ing on their excursions whither the sev-
enty had already gone. The seventy,
having performed their mission, return
from the scene, and we hear no more
of them. Jesus now is prosecuting his
work, attended, as we would naturally
expect, by the twelve, or a portion of
them.

He entered. He in the original is
emphatic. He may have entered the
village alone, while his disciples were

performing duties allotted them. But,
whether attended or unattended, it \s,
his visit which is at once brought prom-
inently to view. A certain village.
" Bethany was the town of Mary and
her sister Martha," John 11 : 1 ;'Matt.
21 : 17. The characters of the two sisters
as here presented agree with those de-
scribed in John. That Lazarus is not
named may be explained by the fact
that Luke had no occasion to mention
him, his design being merely to present
these two sisters with their different
traits and their relations to Jesus. It is
strange, therefore, that some have
thought them not to have been the
sisters of Lazarus, and others, while
admitting it, have thought they had a
residence in Galilee. It is sometimes
easy to make a dijQ&culty where no dif-
ficulty exists. The most natural and
obvious conclusion is that this village
was Bethany, which was situated less
than two miles from Jerusalem, on the
eastern slope of the Mount of Olives,

A certain woman named Mar-
tha. Martha is generally known as
sister of Mary and Lazarus. She here
first appears in history, and this seems
to have been the first visit of the Sa-
viour at her house. The next account
of her is at the death and raising of
Lazarus, John 11 : 1 fl\ She last ap-
pears at the supper and anointing at
Bethany, and again as " serving," John
12 : 2. " The old character shows itself
still, but it has been freed from evil.
She is no longer cumbered, no longer
impatient. Activity has been calmed
by trust. When other voices are raised
against her sister's overflowing love, hers
is not heard among them." — Dr. Wil-
liam Smith's Dictionary, Amer. Ed.
It has been conjectured that she was the
wife of *' Simon the leper," at whose
house, according to Matthew (26 : 6)
and Mark (14 : 3 ), the supper and anoint-
ing occurred. Simon may have been
her husband or her father. There is
nothing in the word women here used
to decide whether she had a husband or
not. She was very probably the older
sister, as she was the head and manager

A. 1). 20.

LUKE X.

267

a sister called Mary, * which also "sat at Jesus' feet, 'i <^or- 7-32, etc.

40 and heard his word. But INIartha was ^cumbered " "a' V a^ ii^T" ^■^'
about much serving, and came to him, and said, Lord, »ch'. 1*2. 2U; John
dost thou not care that my sister hath left me to serve ^- ^'^•

41 alone? Bid her therelbre that she help me. And

of the household, and she received,
welooincd to hospitality, Jesus into
her house. It seems a natural infer-
ence that this was the first visit of Je-
sus to the familv. Some suppose that
Martha possesseil the house ni right of
her husband. The family seems to
have been of some prominence, as many
Jews came from Jerusalem to comfort
them after the death of Lazarus, Johu
11 : 19.

39. She had a siste •, probably her
only sister. Mary, the sister of Laza-
rus, like her sister Afartha, appears only
three times in gospel history — here,
where she sat listening eagerly for
every word from the divine Teacher ; at
the mourning and the raising of her
brother (John 11), where she exhibited
the same deep and quiet devotion and
piety, and the same strong faith ; and at
the supper at Bethany, where in the
anointing of her Lord she showed a
deeper insight into the nature of his
sacrifieial work than did the other dis-
ciples (John 12 : 7), and which was to
make her name memorable throughout
the whole world, :Matt. 26 : 13. The
traditions concerning the after-history
of Martha and Mary are entirely unde-
serving of credit.

Which, who, also, as well as his
disciples, sat at Jesus' feet, as a
learner, to catch every word that fell
from his lips. Pupils were accustomed
to sit at the feet of their teachers.
Thus Paul sat and learned at the feet
of Gamaliel, Acts 22 : 3. The expression
need not be pressed farther than that
!Mary sat near in a loving and teachable
spirit for the purpose of hearing his
word, his discourse on things pertain-
ing to his kingdom. She is described
as sitting in John 11 : 20, in contrast to
the active Martha. In Mary we see a
quiet, childlike, and contemplative
spirit, eagerly seeking after and drink-
ing in the truth. The good Samaritan
presents us an example of active love;
Mary, of devoted and receptive love.

40. In contrast to Mary at her Mas-
ter's feet is Martha bustling amid anx-

ious cares and overburdened with much
lal)or. Was cumbered, perplexed,
over-occupied. About much serving,

with her domestic duties in preparing
for the table and the entire entertain-
ment. She gave herself up wholly to
this work, was all-absorbed and over-
whelmed with it, even to sacritioing the
privilege of listening to the heavenly
instruction of Jesus. Here was her
mistake. It was her duty to provide
suitably for the Saviour's bodily wants,
but it should not have been the sole
absorbing subject of her thoughts, nor
should it have led her to treat his in-
structions as of secondary importance.

And came to him. Came with
some haste to Jesus into the room where
he was sitting, for so the original would
seem to imply. Lord. She addresses
him with reverence ; for her hurried and
anxious cares resulted from her high
conceptions of the dignity of her guest.
Yet with this feeling of reverence she
mingles a spirit of impatience border-
ing upon rudeness. Dost thou not
care, is it no concern to thee? The
question was the outburst of over-anx-
ious feelings to provide a worthy enter-
tainment for Jesus, and implies that it
surely was and should be a care to hini.
It was something like the complaining
prayer of the disciples who came and
awoke him in the storm, saying,
•' Teacher, carest thou not that we
perish ?" Mark 4 : 38. She went with
her care to Jesus, which was right, but
she showed a murmuring, fretful dispo-
sition, and her impetuous words bordered
almost upon censure. Hath left me
to serve alone. Implying that Mary
had been aiding her either before or a
little after the coming of Jesus. It
seems that Mary felt that the spiritual
truth he uttered was the all-important
thing, and she probably rightly con-
ceived that he cared rather to impart
this than to receive a splendid entertain-
ment, and that, having assisted Martha
as far as she thought necessary, she had
repaired to the room where he was
teaching and sat as a learner by the

258

LUKE X.

A. D. 29.

Jesus answered and said unto her, Martha, Martha, 'ch.s.H; Phil. 4.
^thou art careful and troubled about *many things: ^^^^ ^ 25-34
42 but yone thing is needful; and Mary hath 'chosen yps. 27. 4- Joim

17. 3 ; 1 John 5. 1 1, 12. « Deu. 30. 19.

disciples. She could have entered into
the meaning of Jesus' words on another
occasion, " I have food to eat that ye
know not of," " My food is to do the
will of him that sent me, and to finish
his work," John 4 : 32, 34.

Bid her. Martha feels that her
words at this time would not be properly
heeded by her deeply-interested sister.
She would have Jesus on her side. His
woi'd would have all the authority of
law to Mary, who would also be happy
to do anything that he should bid her.
Therefore. Since she has left me
alone, and there is much to be done,
and thou must have some care about
this matter. That she help me, that
she give me a helping hand.

41. Martha, Martha. An impres-
sive and emphatic repetition, calling her
attention to the important truth he was
about to utter. The tender and solemn
repeating of her name would not only
arrest her attention, but tend to calm
her mind and prepare her to receive
his gentle reproof. Thou art careful,
distracted with cares and anxieties. The
verb refers to her inner anxieties.
Troubled, disturbed, with special
reference to the outward bustle and
confusion. About many things, the
manifold cares in providing for his
entertainment. The reproof has refer-
ence not so much to the entertaining
him as to her state of mind ; not to the
mere providing for the company, but to
her needless solicitude and restless agi-
tation of spirit, which could well have
been spared on that occasion. " Thou
art solicitous and disquieted (as the
waters when agitated by the violent
storms) about a variety of interests
comparatively unworthy of regard.
Christ condemns not her hospitality,
but her solicitude and superfluity, her
distraction and perplexity." — Dr. A.
Nevin.

42. But one thing is needful, or
necessary, or of one thing there is need,
a necessity, in contrast to the many
things of the preceding verse. Some
have strangely supposed that the con-
trast here was between many dishes and

one dish. But this is not only a low
view, but also fails to harmonize with
"the good part" which immediately
follows. The contrast is not only in
regard to number, but also in regard to
kind. Martha was absorbed with the
physical and earthly, Jesus points to
the spiritual and heavenly. The re-
mark of Dr.Oosterzee is worthy of notice :
" The explanations of this expression
would have been far less divergent if the
distinct inquiry had been proposed,
Needful for what? The answer can,
according to the connection, only be
this : ' To receive the Lord aright ;' for
this was, after all, the main thing in
Martha's feelings, and even Mary also,
little occupied as she appeared, must
have been anything but indifferent."
While this is true as far as it goes, we
must not stop here, for Mary was intent
on receiving not only Jesus aright, but
also the truth he uttered. The one
thing needful implies a proper state of
heart for receiving the Saviour, and
also the receiving of him and his truth.

" It is one of the peculiarities of our
Saviour's discourses that they often in
a few words say all that is necessary to
bring everlasting truth, in some special
view of it, home to all times and cir-
cumstances. Standing at the very heart
and centre of the spiritual world, he
without violence entwined the minutest
and least important circumstances of
the present with the loftiest eternal
realities. In the efforts of the two
sisters the Lord brings the nothingness
of all love and care for the creature
into close comparison with care for
what is everlasting. The one thing
must be so laid hold of by the soul
that no striving at anything else may
similarly rouse it; and having begun
with one thing, it will be able to deal
not merely with many things, but with
all things else, in such a way . . . that
it shall itself bear sway and bring every
act into harmony with the highest end
of life. This pure and holy effort after
the one and the eternal portion had
Mary chosen."— Olshatjsen.

It mav also be £ dded that it is not by

A. D. 29.

LUKE X.

259

that good part "which shall not be taken away from 'Ps 7:1. 24-2r,: John

1 ° -^ -^ 4. U ; 10. 27, 28;

^^r. Phil. 1.6; 1 Pet.

1. 4, a.

one thing, but by many, that persons are
distracted. With j^roper attention to
tlie oue thiiuj needful, Martha as well as
Mary could have done well in attend-
ing to her houseliold duties. 3Iary
hath chosen, reierring to her vol-
untary choice. That tjood part, the
good part or portion, with special refer-
ence to that part in Christ's kingdom
which to the individual soul can pre-
eminently be styled good. This was
the oue thing needful. It was by faith
in Jesus that Mary was receiving into
her soul the blessings of eternal life, of
which she could never be deprived,
John G : 53, 54; 17 : 2, 3. Commen-
tators have not failed to see in the word
part that which is portioned out or as-
signed by the sovereign grace of God.
God's sovereignty and man's free agency
are brought into mutual harmony.

Which shall not be taken away
from her. The crowning excellence
of this good part to Mary individually,
and to all who have it. Heathen authors
have been quoted in this connection
Thus, Hierocles says, " It is not in the
power of any man to deprive us of a
virtuous habit." And Cicero says, '* If
a happy life can be lost, it cannot be
happy," and again, " While all other
things are uncertain, fading, and mov-
able, virtue alone is fixed with very
deep roots, so that she can never by
any violence be overthrown or removed
from her place." This is especially
true of religion and eternal life, Ps. 73 :
25, 26 ; John 16 : 22 ; 1 Cor. 3 : 22 ; 1
Pet. 1:4; John 10 : 28, 29.

It is not necessarily implied in this
narrative that Martha had not chosen
the good part, and therefore was des-
titute of true religion. The welcome
she now gave to Jesus and her desire
to honor him indicate that she had some
true conception of his character and
love for him, and that in her general
conduct she was not neglecting the one
thing needful. Her mistake seems to
have been in regard to the true way
of honoring Christ, in placing external
above spiritual service. Her views,
however, appear to have been carnal,
like those of many of the disciples;
and this incident probably led her into

a deener experience. But whether we
regard her now as |)ossessed of true re-
ligion, or as a mistaken se«?ker after the
true righteousness, we know that not
long after this she gave marked evi-
dence of vital piety, John 11 : 21-27.

" There is here none of that exalta-
tion of the contemplative over the
active life which Roman Catholic
writers have seen in this passage, and
on which they are so fond of dwelling.
Either may be necessary, both must be
combined. Paul, as has well been said,
in his most fervent activity, had yet
the contemplative and inward calm of
Mary; and John, with the most rapt
spirit of contemplation, could yet prac-
tice the activity of Martha. Jesus did
not mean to reprobate any amount of
work undertaken in his service, but
only the spirit of fret and fuss, the
want of all repose and calm, the osten-
tation of superfluous hospitality, in
doing it ; and still more that tendency
to reprobate and interfere with others
which is so seen in Christians who are
as anxious as Martha, but have none of
Mary's holy trustfulness and perfect
calm." — Dr. Farrab, Life of Chrust,
vol. ii., p. 143.

Remarks.

1. Reformers in different ages have
come in pairs, ver. 1 — Moses and Aaron,
Ex. 4 : 29 ; Caleb and Joshua, Num.
14 : 6, 30 ; Elijah and Elisha, 1 Kings
19 : 16, 21.

2. An increase of ministers and earn-
est laborers in the great harvest-field
must be sought by earnest prayer. We
may expect that they will be sent forth
in proportion to our faith and prayers,
ver. 2 ; Matt. 9 : 37, 38.

3. Christians, and especially ministers
and teachers, should be lamblike in
their dispositions, inoflensive in their
deportment, and confiding at all times
in the supreme Shepherd, ver. 3 ; Matt.
10 : 16 ; 1 Pet. 2 : 25 ; 5:4.

4. We should do our work for Christ
with earnestness and despatch, ver. 4 ;
1 Sam. 21 : 8 ; Acts 12 : 7 ; 22 : 18, 21.

5. The gospel is a proclamation of

2G0

LUKE X.

A. D. 29.

peace through the blood of Jesu?, ver.
5; lloin. 5:1; 10 : 15; 14 : 17 ; 1 Cor.
7 : 15 ; Eph. 2 : 14, 15, 17.

6. The peace which the gospel prof-
fers, like the dove from the ark, finds a
resting-place or returns, ver. G ; ch. 19 :
9; Ps. 35 : 13; Isa. 55 : 11.

7. Ministers should go forth to their
work in humble dependence on God for
a supply of their temporal wants, ver.
7; 1 Cor. 9 : 8-11; 3 John 7.

8. It is the duty of Christians to make
a practical acknowledgment of the truth
that the laborer is worthy of his hire by
giving ministers a liberal support, vers.
7, 8; 1 Cor. 9 : 13, 14; 2 Cor. 11 : 7, 8;
3 John 8.

9. They must also bring the gospel
into the family, to children and domes-
tics as well as parents — to all, indeed,
that are able to understand its claims.
The piety of parents, however, does not
include that of their children, nor their
right to baptism, the Lord's Supper, and
church membership, ver. 13 ; ch. 3 : 7-
10; Prov. 9 : 12; Ezek. 18 : 20.

10. They Avho do not receive the min-
isters of the gospel as Christ's ministers,
withholding from them the welcome of
their hearts and the support that is their
due, and especially those who reject
their message, are guilty of greater sin,
and exposed to a more fearful punish-
ment, than are the inhabitants of Sodom,
vers. 14, 15 ; also vers. 10, 40.

11. Though the kingdom of God may
come nigh to us, yet we may be far from
it, and the separation may be eternal,
ver. 11 ; Matt. 7 : 21-23.

12. A day of judgment and future
punishment are plainly taught in our
Saviour's woes against the cities of Gal-
ilee, vers. 12-15.

13. There will be degrees of punish-
ment in the future world according to
the light and privileges enjoyed and the
unbelief and ingratitude manifested in
Ibis life, vers. 13-15; ch. 12:47, 48;
Matt. 5 : 21, 22 ; Rom. 2:12.

14. Even while the sinner is living,
the woe that seals his everlasting doom
may be pronounced upon him, vers. 13,
15 ; 2 Pet. 2 : 6, 12-17.

15. Nations receive their punishment
in this world ; individuals in the next,
v^ers. 13-15.

16. Christians are Christ's representa-
tives. Especially are his ministers, ver.
16 ; Matt. 25 : 40 ; 2 Cor. 5 : 20.

17. The success of the gospel in over-
coming the powers of darkness is aa
occasion of true rejoicing, yet to U3
personally there is a higher joy, vers.
17-19; Ps. 4:6, 7; 1 Thess. 2 : 19,
20.

18. Satan is already defeated; his
cause has received its death-blow, vers.
18, 19 ; Ps. 68 : 18 ; Eph. 4:8; Horn.
16 : 20.

19. It is the privilege of Christians
to have the assurance that their " names
are written in heaven," and to rejoice
in the glorious fact, ver. 20 ; Phil. 4 : 3,
4; 2 Tim. 1 : 12; 4:8.

20. Christ's joy on earth over the
conversion of souls was a foretaste of
that joy he now has in the triumphs of
his kingdom in the hearts of men, ver.
21 ; Heb. 12 : 2.

21. Only the humble, teachable, and
childlike are fitted for the reception of
the gospel, ver. 21 ; 1 Cor. 1 : 27, 28 ; 1
Tim. 6 : 20; Isa. 28 : 9.

22. God has the best and wisest rea-
sons for all his dealings with men, ver.
21 ; Rom. 9 : 14, 19, 20; 11 : 22, 33, 34.

23. Correct views of God's character
can only be learned from Christ. There
is no true religion apart from him, ver.
22; John 14: 6.

24. Let us realize the glorious priv-
ileges which we enjoy and thankfully
improve them, vers. 23, 24; Ps. 89 : 15;
1 Pet. 1 : 10-13.

25. No question is more important
than that of the lawyer, yet how differ-
ently asked! ver. 25; ch. 18 : 18; Acts
16 : 30.

26. He readeth the law aright who is
led to the discovery that by the deeds
of the law he cannot be justified, and
that the only way of salvation is through
faith in Christ, who is " the end of the
law for righteousness to every one that
believeth," ver, 26; Gal. 3 : 21-24.

27. Supreme love to God is in har-
mony with true self-love and true bro-
therly affection, and these should reg-
ulate all acts, words, and opinions, ver.
27 ; Rom. 13 : 10 ; 1 John 4 : 7.

28. The law was intended for life,
but sin has made it result in death. It
promises life to the holy, but pronounces
death upon the sinner, ver. 28 ; Rom. 7 :
10; 10 : 5; Gal. 3 : 12.

29. The law is unable to give life to
the sinner, but prepares the way for
the gospel, which points to eternal life

A. D. 29.

LUKE XI.

2C1

Jesits teaches the disciples to pray.
XI. AND it came to pass, that, as he Wits praying in a

tlirough faith iu Christ, ver. 28; Gal.
3 : 21-24.

30. Learn the folly of attempting to
justify ourselyes on the ground of our
beneyolence, ver. 29 ; Kom. 3 : 20.

31. Neither a theoretical knowledge
of religion nor engagement in holy
occupations will open the eyes and
hearts of the self-righteous, vers. 30-32.

32. We are to do good to all men as
we have opportunity, vers. 33-37 ; Gal.
6 : 10.

33. We must distinguish between
general love to our neighbor and Chris-
tian love to brethren, John 13 : 34; 1
John 3 : 16. The love of Christ is the
standard of the latter; love of one's
self is the standard of the former, vers.
33-37.

34. The love which the law requires
is founded on the relation of men to
men and their common relation to God,
vers. 33-37.

35. " Love has no limit but its in-
ability to go farther. Love forgets all
antipathies at the sight of another's
woe," vers. 33-37.

36. If we would exercise true love to
our neighbor, we must begin with true
love to God, vers. 27, 37.

37. Let us look to Christ and seek
his grace, so that love to God and man
may become the ruling principle of our
lives, ver. 37 ; John 4 : 7-10.

38. Christ not only exemplified, but far
surpassed, the benevolence of the true
Samaritan, vers. 33-37 ; Rom. 5 : 6-S.

39. The highest position and the
greatest privilege which we can have
on earth is to sit at the feet of Jesus.
It is not enough to welcome Jesus to
our houses; we must welcome him to
our heart?, vers. 38, 39.

40. A\'e must beware lest we become
so absorbed in domestic and worldly
affairs as to forget our higher and
spiritual interests, vers. 40, 41 ; Rom.
12 : 11 ; Matt. 5 : 31-34; John 6 : 27.

41. We should tell Jesus all our cares
and sorrows — not impatiently or dicta-
torially, but humbly and inquiringly,
ver. 40.

42. There are dangers both in a life
of outward activity and in one of in-
ward contemplation. We must take

the temperament of individuals into
account in judging of their religious
characters, vers. 4(), 41.

43. How great the folly of neglecting
the one thing needful ! ver, 42. " The
'many things' belonging to the out-
ward service of God may sometimes so
absorb the thoughts and distract the
feelings of even loving and faithful
Christians as to interfere with that
teachable and devout spirituality which
is * the one thing needful ' to all accept-
able and profitable service."

44. The true Christian's possession
shall never be taken from him. Let it
be our highest aim, ver. 42; Rom. 8 :
35-39; 1 John 2 : 17 ; 2 Pet. 3 : 11, 13;
Rev. 21 : 4, 23-27.

45. There are times when it is proper
to neglect all other things and devote
our Avhole attention to the one thing
needful, vers. 40-42 ; Matt. 6 : 33.

CHAPTER XI.

This chapter opens with our Lord at
prayer, and his instructions to his dis-
ciples, in which he gives a model of
prayer, teaches importunity therein,
and urges motives for it, vers. 1-13.
Having cast out a demon, some accuse
him of being in league with Satan and
others demand a sign, 14-16. The for-
mer he refutes (17-28), the latter he re-
fers to the sign of the prophet Jonah ;
he teaches the high privileges and great
guilt of that generation, and admonishes
them in regard to the light that is in
them, 29-36. After this Jesus dines
with a Pharisee, when he utters further
Avoes upon Pharisees and lawyers (37-
52), and they seek to draw from him
words which may form a ground of ac-
cusation, 53, 54.

1-13. Jesus teaches his Disci-
ples HOW TO Pray, and encourages
THEM Thereto. Parable of the
Friend at Midnight. Compare Matt.
6 : 9-13; 7 : 7-11, where it appears that
Jesus uttered some of these truths on a
previous occasion.

1. As he was praying in a cer-
tain place. Luke frequently takes
notice of our Lord at prayer, ch. 9 : 18.

262

LUKE XI.

A. D. 29.

certain place, when he ceased, one of his disciples
said unto him, Lord, teach us to pray, as John also
taught his disciples.
2 And he said unto them, When ye pray, say, **Our

I'Ps. 103. ]3;Is. 64.
8; Mt. 6. 9-13;
John 20, 17: Gal.
4.6.

Where, we are not told. As the preced-
ing account took us to Bethany, it is
possible that this was in its neighbor-
hood, possibly on the Mount of Olives.
When he ceased. It was not while
he prayed, but afterward, that one of the
disciples made the request. There seems
to have been something about the man-
ner and the matter of his prayer which
deeply impressed those that heard.
There was a solemn stillness ; the disci-
ples felt that, in comparison, their sup-
plications could hardly be called prayer.
In deep reverence, one, as spokesman
for the rest, breaks the silence. Who
this one was is left unknown, whether
an apostle, one of the seventy, or one
of his other faithful disciples. Je-
sus appears to have been in a retired
place, and the disciple was one of those
with him, and hence admitted into
near relations to him. Whether he was
a recent convert, or had heard the ser-
mon on the mount without properly
understanding it and applying it, can
only be conjectured. It, however, seems
more likely that he was one of those
Judean disciples who had not attended
our Lord's ministry in Galilee, and
hence had not heard that sermon.
Teach us, showing that he asked for
others as well as himself. He does not
ask for any prescribed form of prayer,
but for particular instruction in regard
to the very exercise to pray.
^ As John taught. He may have
heen one of John's disciples. This is
the only allusion made to John's teach-
ing his disciples to pray. From ch.
5 : 33 we learn that the disciples of
John were accustomed to fast often and
make prayers. It is very probable that
John prescribed prayers of confession,
petition, and thanksgiving for various
occasions. Doubtless the prayer which
Jesus gave stood in marked contrast
for its simplicity and comprehensive-
ness. Jewish teachers also gave their
disciples various forms of prayer. And
Tertullian says that John bi-ought in a
new order and method of prayer and gave
his disciples some instructions and direc-
tions mucli better than th# Jews had.

2. The Lord^s prayer here given is
briefer than that in Matthew (6 : 9-13),
and this is what we would naturally
expect. We should look for the first
and original form to be the fuller and
the repetition briefer. Both fit admira-
bly in their places. There is no neces-
sity nor any good reason for supposing
that the sermon on the mount is a col-
lection of sayings spoken on different
occasions, and that thus the Lord's
prayer found its place in it. Our Lord,
like all great teachers, found it neces-
sary to repeat his instruction. The
changing multitudes, different places
and audiences, new disciples, and the
slowness of his disciples to understand
spiritual truth rendered this necessary.

When ye pray, say. This is more
definite, yet with the same general
meaning as the direction in Matthew :
"After this manner, therefore, pray
ye." That our Lord did not give this
as a form of prayer to be strictly and
of necessity used by his followers ap-
pears, 1st, He nowhere intimates any
such purpose ; 2d, This form in Luke is
equally authoritative with that in Mat-
thew, yet it has important variations
and omissions, showing that it is not an
unyielding mould, but rather a guide as
to the manner and matter of our spon-
taneous petitions ; 3d, We do not find an
instance where Jesus used this prayer
or any other as a form ; 4th, John 16 :
23, 24, is against the supposition ; 5th,
In none of the recorded prayers of the
apostles do we find a single repetition
of this prayer ; 6th, We find no trace of
its use among the primitive churches.
Tholuck remarks, " It does not occur in
the Acts nor in any writer before the
third century."

There is no good ground for saying,
with some, that our Lord took most of
this prayer from Jewish forms. Doubt-
less it embodied petitions, in essence, of
saints in previous ages, yet Jesus need-
ed not to select from these, but could
draw from the richness of himself, in
whom were all the treasures of wisdom
and knowledge.

Several passages in the Talmud have

A. D. 29.

LUKE XI.

2G3

Father "which art in heaven, * Hallowed be thy name.

•Thy kingdom come. 'Thy will be done, 'as in hcav-

8 en, so in earth. Give us day by day our •'daily bread.

• Ps. 2. 6-8; Is. 2.2-4; Rev. 11. 15. 'Mt. 7. 21, Ac. 21. 14; Eph. 6.

6 ; Heb. 13. 21. t Ps, 103. 20, 21. i" Ex. 16. 16-30 ; Job 23. 12 ; Pro.
80.8; 1 Tim. 6. 8.

•2 Chr. 20. 6; Is.

57. 15.
«»Ex. 20. 7; Ps.

111. y.

led some to assert that Christ drew liis
teachings fmm it. But it was not writ-
ten till long after the time of Christ, not
being completed before the sixth centu-
ry. If it is replied, however, that it pre-
viously existed in an oral form, it may
be answered this is admitted, but how
can it be shown that the Talmudists
have not rather drawn from Christ ?

There is a prayer in the Talmud that
holds a place in Jewish worsliip similar
to that held by the Lord's Prayer iu the
English liturgy. It is said to be as old
as the captivity. It is highly prized,
and its repetition is regarded as having
great efficacy. While several expres-
sions of the Lord's Prayer are found
here, they are amid a superfluity of
words, like little grains of gold in a
heap of common earth. How unlike
are the two in simplicity, compactness,
and beauty ! It is very ancient, no
doubt, but it has been more or less
changed, as is evident by comparing
the prayer-books of different countries,
and it is evident that it may have been
derived from the prayer of Christ.

The Lord's Prayer as given by Luke
consists of five petitions and may be di-
vided into two classes, the first class re-
lating to God, his name, his kingdom,
the second to ourselves, our daily want
and dependence on the divine bounty,
our sins and need of pardon, our dangers
and need of protection. The use of the
plural teaches us to pray for others as
well as for ourselves. It is a striking
feature of this model prayer that it be-
gins with God's glory and then passes
to the wants and necessities of the sup-
pliant himself. The latter should ever
De subordinate to the former.

Our Father. Our should be omit-
ted, according to the highest critical
authorities. As Creator (Mai. 2:10;
Isa. 64 : 8), as Preserver (Is. 145 : 16),
by adoption (Rom. 8 : 15; Eph. 1 : 5),
he is the Father of the whole race
(Acts 17 : 26), and especiaEy of all his
spiritual children, Isa. 63 : 16. This
relation between God and his people,

though recognized in the Old Testa-
ment, is more fully revealed in the
New, Rom. 8 : 17. Whoever truly ut-
ters this prayer acknowledges these
great truths. Who art in heaven.
These words should also be omitted, ac-
cording to the oldest manuscripts. The
paternal and filial relation is here pre-
sented. In Matthew we have the fra-
ternal and the celestial. Hallowed
be thy name. Sanctified, revered,
held sacred, in the thoughts of our
hearts (1 Pet. 3 : 15), by the words of
our lips, and by the works of our
hands; everywhere and by all, 1 Cor.
10 : 31. By name is meant not merely
the appellation by which God is known,
Jehovah, but also his being, M'hich his
name represents, as revealed in his
word. Let thy whole being, thy re-
vealed perfections, be held in holy
reverence. Compare the same petition
differently expressed by Jesus himself,
" Father, glorify thy name," John 12 :
28.

Closely connected with the last peti-
tion is the one that follows. In the
answer to it the name of God is hallow-
ed. Thy kingdom come. The reign,
of God, the administration or kingdom
of the Messiah. See ch. 4 : 43. This
petition embraces the full accomplish-
ment of the kingdom of God, which has
its seat in the heart, and also all the
events which are necessary to this
glorious result. The kingdom of grace
here and of glory hereafter, in all the
successive steps till God shall be all in
all, 1 Cor. 15 : 28. The meaning of
this petition varies, therefore, according
to the state and progress of Christ's
kingdom.

Thy will he done, as in heaven,
so in earth. This should also be
omitted, according to the oldest manu-
scripts and the highest critical authori-
ties. It would seem that this and the
preceding interpolations were early
added to Luke to make this prayer
conform to that in Matthew.

2. Day by day, each day, every

264

LUKE XI.

A.D. 29.,

4 And 'forgive us our J sins; ''for we also forgive every 'Mt. 18. 21, etc.;

nrifi ihat is inrlpVifprl fn ii<a Anrl ^^nof\ ne nr>f infn Ex. 34. 7.

one that is indebted to us. And 'lead us not into
temptation ; but ™ deliver us from evil.

kMt. 6. U, 15. Jch. 22. 40, 46; 1 Cor. 10. 13 ; 2 Cor. 12. 7-9 ; Rev. 3.
10. "> 1 Chr. 4. 10 ; Ps. 121. 7 ; John 17. 15.

J ch. 7. 40-42 ; Mt.
6. 12.

day. Our daily bread. The food,
sustenance, required day by day. The
word translated daily is a difficult word,
as it is found nowhere in the entire
Greek language except here and in the
parallel passage, Matt. 6 : 11. The
meaning is not materially different if
we translate, with some, " Give us day
by day our needful bread," that which
is necessary to our existence. But the
translations of some others, " Give us
to-day the bread of to-morrow," or
" our future bread," ai*e founded on
very doubtful philological grounds.
The translation daily has the sanction
of the earliest versions from the Greek.
The Lord gave daily manna to the
Israelites, Ex. 16 : 4, 21. Compare
Agur's prayer, " Feed me with food
convenient (sufficient) for me," Prov.
30 : 8, 9. Bread here refers primarily
to nourishment for the body ; yet as we
are made up of body and soul, we should
not restrict it to material food, but ex-
tend it also to the bread of eternal life
(John 6 : 34), to heavenly and spiritual
nourishment. Compare Dr. Conant's
able note on 3Tatthew, etc., p. 30.

3. And forgive us our sins. In
Matthew sin is represented as a debt,
and forgiveness as debts remitted. Here
the word sins — voluntary departures
from right, duty, and law — is some-
what stronger. Sin includes " trans-
gressions of the law " and " unright-
eousness." Compare 1 John 5 : 17, and
Paul's use of the word, Pom. 7:8; 3 :
9. It is implied here that all are
sinners, and that we need to pray daily
for forgiveness. For we also. Em-
phatic, for we ourselves, sinners as we
are. This is urged as a reason for
divine forgiveness, not on the ground
of merit, but as denoting a proper state
to be forgiven. Forgive every one
that is indebted to us. Here the
idea of debt is introduced. For we our-
selves forgive thoae who fail to meet
their moral obligations to us. It is the
duty of every one to love his neighbor
as himself. In so far as he fails of this
he is a debtor, a delinquent. Thus are

we taught to ask that God would bestow
forgiveness upon us in like manner as
we exercise the spirit of forgiveness
toward others. If we are unforgiving,
what is the petition but asking God to
withhold forgiveness from us? but if we
find a readiness within ourselves to for-
give the faults and shortcomings of
others, then may we feel the assurance
that God for Christ's sake will also for-
give us.

4. "As the prayer for daily bread
raises us above care for to-day, and the
prayer for forgiveness of sins is meant
to quiet us concerning the past, so is
the prayer against temptation a weapon
for the* uncertain future." — Van Oos-
TERZEE. Temptation means origin-
ally trial, and is particularly applied to
moral trial or to the test of a person's
character or faith (1 Pet. 4 : 12), and in
a stronger sense to the trial of one's
virtue, a direct solicitation to sin, Luke
4:13; 1 Tim. 6:9. In the latter sense,
God is said to tempt no man (James 1 :
13), yet he may be said to do that which
he permits (compare 2 Sam. 24 : 1 and
1 Chron. 21 : 1); but in the former
senses he does tempt or prove men, and
especially his children. Gen. 22 : 1 ; Ex.
15 : 25 ; Dent. 13 : 3. Temptation here
means those trials which may lead to
the commission of sin ; and hence the
prayer, Lead us not, or bring us not,
for this is the meaning of the word
elsewhere in the New Testament, ch. 5 :
18, 19 ; Acts 17 : 20 ; 1 Tim. 6:7; Heb.
13 : 11. Permit not Satan (Job 1 : 12;
2:6) nor others to do it, but so arrange
circumstances as not to involve us in
such peril. But whatever the tempta-
tions God in his providence may permit
to come upon us, he will give a way of
escape, 1 Cor. 10 : 13. This prayer,
like all others, is to be offered in sub-
mission to the will of God, Matt. 26 : 39.

But deliver us from evil. This
should be omitted, according to the best
critical authorities. The closing dox-
ology is wanting here, and is also want-
ing in the best and oldest manuscripts
of Matthew. This and the omissions

A. D. 29.

LUKE XL

265

6 And ho said unto them, Wliich of you shall liave
a friend, ami sliall jro unto him at midnight, and say

G unto him. Friend, lend me three loaves; for a friend
of mine in his journey is come to me, and I have

7 nothing to set before him ? And he from within
shall answer and say, Trouble me not : the door is now

shut, and my children are with me in bed; I cannot '^IV^^fi'-'^Mt'^-'

8 rise and give thee. I say unto you, " Though he will 22-28. '

and variations already noticed confirm
tlie view taken, that this ]>rayer is a
guide rather than a rigid form of
prayer.

5. Having given an example of prayer
(yer. 1), and a brief but comprehensive
model of prayer, Jesus enforces im-
portunity by an illustration, commonly
styled the parable of TuE Friend at

MiDNIGUT.

Jesus draws this illustration from
human experience in daily life. At
midnight. A most inconvenient and
unlikely time for obtaining help. In
the summer travellers in the East often
prefer the cool of the evening and of the
night for journeying. Such a one has
come ; you have risen, opened your door,
and received him to your hospitality.
But your bread is exhausted, and you go
to a' neighbor and say, Friend,' lend
me three loaves, one for your guest,
one for yourself, and one for hospitality,
in order that he may have it should he
De very hungry. Loaves were usually
round cakes of different sizes and about
one half an inch thick. It was common
for Jews to borrow bread of one another,
and certain rules were laid down for so
doing. The people of the East generally
prepare only food enough for the day,
so that a person arriving at night would
be likely to find the house without
bread. In this case the man knew that
his neighbor had bread in his house,
and he preferred to borrow, rather than
grind the grain and bake it.

6. A twofold reason is given. His
visitor had come unexpectedly, and he
had nothing to set before him. For
a friend of mine, he pleads the duty
of hospitality. Since we are neighbors
and friends, my friends are in a sense
thy friends. As a friend you should
help me, in my present difiiculty, to
discharge the duty of hospitality. In
his journey. More exactly, from a
journey ; to stop with me over night, or
for a longer time.

7. Notice that the one of whom the
favor is sought is styled, not friend,
but simply, he from within, and that
in his answer he omits the courteous
appellation, friend., thus betraying
selfishness and ill-humor. It is implied
also that he did not come to tlie door to
converse with his friend. Trouble
me not, do not disturb me. He is
short and sharp. The door is now
shut, with the additional idea of being
locked, barred, or fastened. Hence he
would have the trouble of unbarring it,
or removing the fastenings. And my
children are with me in bed.
Literally, and the little children with
ine have gone to bed and are now there.
We need not suppose that the children
were in the same bed with their father,
though probably in the same room, the
sleeping-chamber. It is not uncommon
in the East for a whole ftimily in hum-
ble life to sleeji in the same room, each,
it may be, having a bed or mattress
upon the floor or the ground. I can-
not rise and give thee. His inability
arose from his reluctance and disinclina-
tion to rise, disturb his children, and
open the door. He was unwilling to put
himself to so much trouble.

The interrogation point should be at
the end of this verse, rather than at the
end of ver. 6, The question commences
with ver. 5, " Wliich of you," etc. The
interrogative form calls special attention
to the case stated, and aroused thought
in regard to the position in which they
were placed. What will you now do ?
Will you give up your attempt, and let
your visiting friend go unfed ? No ; you
will still entreat. You know where
bi'ead can be found, and you will still
make effort to discharge the sacred duty
of hospitality.

8. Jesus waits not for an answer, and
indeed he expects no answer. As if he
had said, I know what you would do.
You would be urgent and persevere in
pressing your case in behalf of your

266

LUKE XI.

A. D. 29.

not rise and give him, because he is his friend, yet °i K'- 3- ^;
because of his importunity he will rise and give him as si! '3 • Mt^2'i
9 many as he needeth. And I say unto you, " Ask, and ~ '
it shall be given you ; Pseek, and ye shall find ; knock,
10 and it shall be opened unto you. For ** every one that
asketh receiveth ; and he that seeketh findeth ; and
to him that knocketh it shall be opened.

Jer.

. 22 ;

John 4. 10.

Pis. 55, 6; Heb,

11. 6.
ich. 23. 42, 43; 2
Chr. 3:5. 1, 2, 19;
Pro. 8.17; Jer. 29.
12, 13; Lam. 3. 57.

friend. And in view of such a course
of action, Jesus aflirms strongly, I say
unto you, though, etc. Though he
will not give him, having arisen, bring-
ing prominently to view his reluctance
to arise and disturb his family. Be-
cause he is his friend. A reason
strongly put. The fict that he is his
friend should have been sufficient; but
though this fails, his importunity
succeeds. The word translated impor- \
tunity literally means shamelessness, and
is used in both a good and a bad sense.
It here includes that freedom from
bashfulness, that assurance, and that
urgency which would lead a modest
man to press his case even after being
refused. It is an umveariedness, an
importunity that will not be repressed.
He will rise, his reluctance will be
overcome. As many, loaves. Not
merely three, but as many as he may
need. " Even so," it has been remarked,
" when the heart which has been away
on a journey suddenly at midnight —
i. e., the time of greatest darkness and
distress — returns home to us — that is,
comes to itself and feels hunger — and
we have nothing wherewith to satisfy
it, God requires of us bold, importunate
faith."

The force of this illustration or par-
able is evident both from what precedes
and from what follows. If persever-
ing entreaty overcomes a selfish man
and obtains its request under most un-
favorable circumstances, surely perse-
vering and importunate prayer will
prevail with God, who is infinitely-
righteous and good, who is ever willing
to bestow his blessing, and to whom
every time is alike propitious. There
is a similarity between this parable and
that of the unjust judge, ch. 18 : 1-8,
But in this one asks for another; in
that, for one's self. In this unwilling-
ness is overcome ; in that an imjust
man is prevailed upon. That this is
not, however, to be limited to interces-
sory prayer is evident from the general

application that follows. Moreover, we
must not so misinterpret the parable as
to suppose that God is ever unwilling
to answer the prayers of those who
truly come to him aright. Nor are we
to draw from it a rule to guide us in our
intercourse with our fellow-men. The
parable is founded upon the familial
customs of Oriental society. Nor ai^
we to suppose that each part of the
parable teaches some spiritual truth —
for example, that the guest is the hea-
then world; the host, the disciples of
Jesus; the loaves, the Bread of Life, or
the three choicest graces, faith, hope,
and love. Jesus had a single object in
view, as appears from the context.
When we go farther than this, we are
in danger of spiritual trifling. For
further illustrations of importunate
prayer, see Gen, 18 : 23-33; 32 : 26;
Ex. 32 : 32 ; Mark 10 : 47, 48.

9. From the lifelike illustration just
given, Jesus enforces prayer. That it
is earnest, persevering prayer is implied
from what precedes, and also from
the threefold command, Ask, seek,
knock. This threefold repetition pre-
sents prayer under different aspects,
and forms a climax. To ask is making
known our desires to God; to seek is
earnestly to implore; and to knock is
to persevere in our requests. The^^e
commands and promises must of cour.«e
be restricted and explained by the con-
ditions which are elsewhere put upov
prayer. It should be made in the name
of Christ (John 14 : 13, 14), in faith
(Mark 11 : 24), and in accordance with
the will of God, 1 John 5 : 14.

10. The truth of the preceding verse
is here repeated in still stronger terms,
not as a promise to be fulfilled in the
future, but as a present reality. Every
one that asketh receiveth. Mark
the change from the future tense in the
last verse to the present in this. Not
only do they who ask receive in the
future, but they actually receive it now.
It is a fact in their present and constant

A. 1). 20.

LUKE XI.

267

11 'If a son shall ask bread of any of you that is a
fatlier, will he p:ive him a stone? or if he ask a fi.sh,

12 will he for a fish give him a serpent? or if he sliall
18 ask an esxiX, will he oHer him a scorpion? If ye then,

•being evil, know h(nv to give *goo(l gilts unto your
children ; how much more shall your heavenly Father
give "the Holy Spirit to them that ask him?

»Mt. 7. 9.

•Ge.8. 21 ; Job 15.

14-16; Ko. 3. 9,

10.
»P3. 84. 11; Hos.

14.2.
»Pro. 1. 2.1; Ezc.

oG. 27 ; Jobu 4.

10.

exporience. Shall be opened. The

future is resumed, pointing to the cer-
ti\in answer of ])rayer, e.^ieeijilly of
perseverins: prayer. All who ask aright
receive either what they a.sk or else
something better iu its place, 2 Cor.
12 : 7-9.

11. That prayer will be answered is
evident not only from actual experience,
but also from the ])aternal character of
God. This is shown by an analoirj''
from the workinc:s of parental affection
in fallen man. The argument is from
the less to the greater. If human love
in the sinful earthly parent Avill lead
him to do good rather than evil to his
children and grant their requests, much
more will the pure and divine love of
your heavenly Father lead him to an-
swer the prayei*s of his children and
bestow upon them good things. The
argument is rendered the more forcible
by being made interrogatory. If a
son ask, etc. The meaning is. There
is no man among you, however wicked
he may be, who, if his sou ask bread,
would give him a stone, etc. Bread.
Doubtless the round cake or loaf, such
as is now used in the East, and which
bore some resemblance to a round, flat
stone. Some kinds of serpents also
resemble some kinds of fish. To a
hungry child a stone w^ould be useless
and a serpent poisonous. There is thus
a gradation in the questions. The most
hardened and depraved parent would
not deceive his crying, hungry child
with a stone, much less with a serpent,
which would take his life. Instead of
practising a cruel deception, he would
endeavor to satisfy the cravings of his
child.

12. A third example is given, found
only in Luke, and is an em])hatic en-
largement upon the two preceding ones,
which are also given in ^latt. 7 : 9, 10.
Egg, scorpion. iJoth could be
grasped in the hand. On scorpion, see
ih. 10 : 19. Its sting is very painful,
and sometimes causes death, Rev. 9 :

5. Old writers speak of the white
scorpion, which, when rolled up, resem-
bles an egg. " A scorpion for an q^^^
was probai)ly a proveroial expression.
According to Erasmus, the Greeks had
a similar j)roverb." — Dk. William
Smitii'.S Bible Dictionary. No parent
would think of doing so cruel an act to
a supplicating child. The application
now follows.

13. If ye then, being evil, fallen,
sinful, and hence selfish. Know how,
from actual experience, and have the
disposition, to give good gifts to your
children, how much more, indeed,
infinitely more, will your heavenly
Father, who is supremely good and
merciful, give the Holy Spirit, the
sum of all sjiiritual blessings, to those
that ask him !

It is worthy of notice that the argu-
ment for persevering prayer increases.
First from a friend, then from a father,
who is more than a friend, and now
from the relation of heavenly Father,
who is infinitely more than an earthly
father. Notice that no conditions are
put upon giving the Holy Spirit. Many
things our heavenly Father may with-
hold for our good, but the Holy Spirit
is a saving gift, and that he gives to all
who ask in faith.

14-36. Jesus Heals a dumb Demo-
niac. Some Revile; others de-
mand A Sign. Jesus Answers in
Order. Compare Matt. 12 : 22-45;
Mark 3 : 19-30. This is one of the
most difficult passages in gospel chro-
nology and harmony. It is very simi-
lar to Matthew 12 : 22-45, which is
parallel with Mark 3 : 19-30. Were it
not for Mark's account, which is gener-
ally chronological, we might suppose
it was the same as this, and that Mat-
thew, from his habit of classifying mir-
acles and discourses, had given it in
connection with others of an earlier
date. Indeed, it is not absolutely im-
possible that both Matthew and Mark,
for reasons unknown to us, have done

268

LUKE XI.

A. D. 29.

Jesus casts out a demon ; is accused of being in league with

Satan; and a sign demanded; to which he replies in order.

14 " And he was casting out a devil, "^and it was dumb.

'Mt.

"Mt.

12. 22.
9.32.

this. And so it might be said that it is
barely possible that Luke, who usually
writes an orderly and chronological nar-
rative, has for some reason seen fit to
put in this portion of his Gospel a brief
account of things which occurrel ear-
lier. But even if this were the case, I
should be far from imputing ignorance
to this evangelist, or of supposing that
he " was not informed as to the exact
period at which they took place, and
that he therefore placed them at the
end of his narrative of our Lord's work
in Galilee and before his journey through
Perea." If so, why did he not put
them after ch. 9 : 50, just before he left
Galilee as a permanent place of resi-
dence ? Did we know more of the cir-
cumstances connected with the inci-
dents, all would be plain. But in our
ignorance of these circumstances it
seems best, with Gresswell and Ellicott,
to regard the passage as difierent from
that in Matthew and Mark for the fol-
lowing reasons :

1. The incidents here related fit nat-
urally in their place, and what follows
and what precedes both point to Clirist's
ministry in Judea, while the incidents
in Matthew and Mark have in each a
like natural position, and their connec-
tion points to Christ's ministry in Gali-
lee.

2. The dissimilarities are sufficient to
furnish a reasonable ground for the
opinion that the events are not the
same. In Matthew it is a blind and
dumb demoniac, the only blind demo-
niac mentioned in the Gospels ; in Luke
it is simply dumb. In the former some
scribes and Pharisees make the charge
and demand a sign; in the latter some
of the multitude. The former repre-
sents the demand to have been made
after the charge had been refuted ; the
latter presents the charge and demand
as made at once, but by difi'erent per-
sons. In Matthew and Mark, Jesus
speaks of blasphemy against the Holy
Spirit ; in Luke he makes no reference
to it. In the former this was especially
proper when speaking to the scribes
and Pharisees, the learned and intelli-
gent leaders of the people ; in the latter

it was not so much demanded when dis-
coursing to the less intelligent multitude.
Matthew also has 12 : 33-37, which is
not in Luke, and Luke has 11 : 27, 28,
33-3(5, not in Matthew. The discourse
in Matthew and Marie was delivered iu
a house (Matt. 13 : 1 ; Mark 3 : 19), and
while speaking his motlier and brethrb.,
desired to speak with him. Matt. 12 :
46 ; Mark 3 : 31. But this in Luke ap-
pears to have been delivered in the
open air ; and while speaking a Phari-
see asks him to dine with him, and " he
went in and sat down to meat," ch. 11 :
37.

3. The similarities are in harmony
with the supposition that different
events are related. Dumb demoniacs
appear to have been common ; at least
three are mentioned as healed. Matt. 9 :
32 ; 12 : 22 ; Mark 9:17. The frequency
of this kind of possessions, thus indi-
cated, renders the supposition that this
one in Luke is the fourth not only
allowable, but in its connections ex-
tremely probable. The charge, too, that
Jesus was in league with Satan in cast-
ing out demons was made at least
twice, Matt. 9 : 34 ; 12 : 24. Why not,
then, suppose that Luke in this place
gives another repetition of the charge ?
Would it not have been perfectly natu-
ral for this charge to have been fre-
quently repeated by his opposers after
it had been first made by the Pharisees ?
And when Jesus saw fit to answer it, is
it surprising that he Ibllowed a line of
argument so convincing and unanswer-
able? And was not the refutation of
the charge in Galilee w^orthy to be re-
peated in Judea? Compare author's
Harmony, ^^ 107, 108, and notes.

14. And he was casting out a
devil, or aemon. When or where we
are not informed. The most natural
supposition is that it was during the
period which Luke is now narrating,
not long after the preceding incidents
at Bethany, and in one of the places
whither Jesus had come after the return
of the seventy. The meaning is, on a
certain time and in a certain place he
was casting out a demon. It was
dumb. The dumbness was the result

A. D. 20.

LUKE XI.

209

And it came to pass, when the devil was gone out, tlio

15 (himh spake; and the people wondered. But some of ^ ^ 44. i'' •>!

them said, *ile cjisteth out devils through Beel/ehub ,Mt. 12. :W; iVi!

36 the chief of the devils. And others, tempting him, •Mt.i2.25;'Mk.:i.

17 -^souirlit of him a sip-n from heaven. ^ But he, 'know- , ,^;*,* „ os. w„„

ing their thoughts, said unto them, iLiVcry kingdom 2. 2:5.

of the demoniacal possession. Hence
the ease wtis coiuplieated : a possession
ami a consequent disease. The dumb
spake, sliowing that the demon was
expelled and a complete cure efl'ected.
The people, or tlie miilMtudes, won-
dered. The greatness of the miracle
excites their astonishment; and this
leads to the chargfc and the demand in
the next two verses. The charge and
demand of " some " sliow that the mul-
titudes were disposed to regard this
wonderful miracle as an evidence that
he was a teacher sent from God, and
that probably many of them were ready
to look upon him as the Messiah.

lo. Beelzebub. BeelzebxU, a name
applied to Satan, and immediately ex-
plained as chief, or priyice, of devils,
ruler, presider over demons, eh. 9 : 34.
He is also called " prince of this world "
(John 12 : 31; 14 : 30; 16 : 11), and
" prince of the power of the air," Eph.
2 : 2. Christ's opposers were compelled
to acknowledge superhuman power,
but in their hatred they would not ac-
knowledge it as the power of God. They
choose, therefore, the fearful alterna-
tive of ascribing it to the powers of
darkness and alleging that he was in
league with the devil, the prince of
demons.

16. And others. Like the " some "
of the preceding verse, the expression
is silent as to who they were. It is
evident, however, that they were bitter
0])posers. It is not necessary to suppose
them leading scribes and Pharisees, as
in Matthew (12 : 38) and Mark (3 : 22) ;
at this later period some of the people
of less note would very likely catch up
and repeat the thoughts which their
leaders had originally suggested. This
not only shows the widening and deep- I
ening of the opposition, but also that I
in Judea his ministry was attended with !
the same growing hatred as in Galilee. ,
Tempting him, envious of his grow- '
ing influence, and unbelieving theJi^ I
would put him to the test, so that either
liis inability might be made manifest I

or that he might do something which
they could use against him.

Sought of him a sign from
heaven. Miracles were called signs
(see on ch. 4 : 33-37) ; but the sign here
demanded was/r<w7i heaven — not merely
one on earth, or possibly from hell, but
from heaven. Many of the ancient
prophets had given such signs: Moses
(Ex. 9 : 22-24; 16 : 4), Joshua (Josh.
10 : 12), Samuel (1 Sara. 7:9, 10; 12 :
16-18), Elijah (1 Kings 18 : 36-38; 2
Kings 1 : 10), Isaiah, Isa. 38 : 8. If
prophets gave them, surely, they might
reason, the Messiah should give them.
That they expected something of the
kind is evident from the frequent de-
mands for a sign from heaven, Matt.
16:1; John 6 : 30, 31. This expecta-
tion may also have been strengthened
by Daniel's prophecy (Dan. 7 : 13) of
the glorious coming of the Messiah, to
the fulfilment of which Jesus himself
refers when he speaks of " the sign of
the Son of man in heaven," Matt. 24 :
30. Though he refused these demands,
his life was remarkable for such signs :
at his birth (ch. 2 : 13, 14; Matt. 2 : 2),
baptism (ch, 3 : 22), transfiguration (ch.
9 : 34, 35), while discoursing to certain
Greeks (John 12 : 28), on the cross (ch.
23 : 44, 45), at his resurrection (Matt.
28 : 2-4) and ascension. Acts 1 : 9-11.
They were having signs from heaven
and other evidences enough. Jesus
could not consistently yield to their
dictation, nor pass by their caviling
spirit without reproof. Hence the an-
swer which follows in vers, 29-32,

17. Knowing their thoughts, by
his omniscience. The charge had been
made (ver. 16), not in his hearing, but to
some of the mnltitude. But Jesus knew
their words and their thoughts, their
malignant feelings, intentions, and pur-
poses. He replies to the infamous
charge first by showing its absurdity.
Satan would not fight against himself,
and destroy his own power and king-
dom. A kingdom must have unity, or
it will be destroved. If it is divided

270

LUKE XI.

A. D. 29,

divided aji^ainst itself is brought to desolation ; and a

18 house divided against a house falleth. If Satan also
be divided against himself, how shall hia kingdom
stand ? because ye say that I cast out devils through

19 Beelzebub. And if I by Beelzebub cast out devils,
by whom do your sons cast them out ? ^ Therefore

20 shall they be your judges. But if I ^^ with the finger
of God cast out devils, no doubt the kingdom of God
is come upon you.

b Job 15. 6.
• Ex. 8. 19.

against itself, rent by internal strifes, it
■will, such a state of things continuing,
be brought to desolation. It would be
arrayed against its own existence, and
hence it must fall. And a house
divided against a house falleth.
In like manner families cannot stand
when rent by internal feuds. Some
translate, and house falls upon hoiise,
the figure in the preceding clause being
continued. When a kingdom is brought
to desolation, everything in it shares its
ruin, and houses are dashed against
houses. There is much in favor of this
latter rendering and variation from
Matthew.

18. Soif Satan is divided against
himself, he is destroying his own pow-
er ; then the kingdom of darkness has
lost its unity against the kingdom of
light; Satan is opposing and fighting
against himself. It is here recognized
that Satan has a kingdom ; but being a
usurper, he is never called a king.
Hatred and strife indeed prevail in his
kingdom, but there is among the devil
and all his subjects a unity in their en-
mity to God and men, and neither he
nor they will deliver any from their
cruel tyranny. Should Satan turn
against himself, he would lose his
distinctive character and be for God
and man, and not against them. Be-
cause ye say, an ellipsis which may
be thus supplied : / ask this because ye
say, in your heart? and to one another,
that I cast out demons through Beelze-
bttb; and thus you suppose Satan to be
arrayed against himself. Here is an-
other variation from Matthew's account.

19. Jesus proceeds to a second argu-
ment derived from a similar power,
which some of them professed to exer-
cise, by which their base charge is made
to recoil upon themselves. Your sons.
Not the apostles, for they professed to
derive their power from Jesus, and his

opposers would naturally refer their
power to the same agency as that of
their Master. But rather the Jewish
disciples, the Jewish exorcists, who
pretended to expel evil spirits by cer-
tain incantations, prayers, and ceremo-
nies. The terms father and children
were applied respectively to teachers
and pupils, and this may be the appli-
cation of the word sons here. See 2
Kings 2 : 3, 12 ; 13 : 14. Yet probably
some of their own sons professed to ex-
ercise this power. In Acts 19 : 13-17
we have an account of some of these
exorcists at Ephesus, among whom
were the seven sons of one Sceva, a
Jewish chief priest. From Joseph us
(Antiq. viii. 2, 5, and Jewish War, vii.
6, 3) we also learn that there were
among the Jews persons who professed
to cast out demons by the use of a cer-
tain root, and by certain formulas and
incantations which were ascribed to
Solomon as their author. The language
of Jesus does not necessarily imply that
they really did cast them out. The argu-
ment is. Your sons profess to cast out
demons as well as I ; why ascribe my
power to Satanic influence, and not
theirs? If I cast out demons by Beel-
zebub, do not your own sons and ex-
orcists also? They therefore shall be
your judges — shall convict you of in-
justice and maliciousness in ascribing
to me collusion with Satan, when yon
ascribe no such thing to them.

20. Having shown the absurdity of
their charge and their inconsistency and
maliciousness in making it, Jesus now
presses home the only remaining alter-
native— that he cast out demons through
the power of God. Finger of God.
These words are emphatic in the orig-
inal. But if I with the finger of God,
through the actual power of God him-
self Compare Ex. 8 : 19. Since it is
evident that I do not ca^t out demons

A. D. 29.

LUKE xr.

271

*When a strong man armed keepeth his palace, his *^^^-^^' ^» ^''•
■)ods are in pc.>'e: but "when a stronger than he • iV. 49*. 24, 25 ; 53.

22 go
shall come upon him and overcome him, he taketli 12 ; Coi. 2. i5,
from him all his armor wherein he trusted, and di-

23 videth his spoils. 4ie that is not with me is against 'Mt. 12.30.
me : and he that gathereth not with me scattereth.

24 «When the unclean spirit is gone out of a man, he
walketh through dry places, seeking rest; and find-

c Mt. 12. 43.

through the prince of demons, therefore
I must cast tliem out through the King
of heaven ; and if so, then the kingdom
of God is come upon you, or rather,
w come near to you, with an implied
idea of suddenness and surprise. Jesus
3ast out demons with a word, not with
incantations, roots, and ceremonies, as
the exorcists professed to do. His op-
posers were compelled to acknowledge
a superhuman power, and by the argu-
ment of Jesus could not escape the con-
clusion that it was through the power
of God. Such manifestations of divine
power and presence were an evidence
that the Messiah-kingdom was already
present among men, however sudden
and surprising it might be to them.

21. Jesus gives another illustration,
which still further clinches the conclu-
sion at which he had arrived, showing
from the nature of the case that he was
the opposer of Satan and superior to
him and all his hosts. In this illustra-
tion we see a pleasing variation from
that used in Matthew (12 : 29) and
Mark, 3 : 27.

When a strong man armed, im-
plying great strength. This is an illus-
tration drawn from life and from among
men. Keepeth his palace, implying
watchfulness and completeness of de-
fence. His goods are at peace, are
safe, secure,

22. A stronger than he, whoever
he may be. Come upon him and
overcome him. It is taken for granted
that, being the stronger, he overcomes.
The idea running through the whole is
that only the stronger overcomes the
strong, and that he who overcomes is
the stronger. He taketh from him
all his armor, etc., which he used for
defence. Thus the stronger comes upon
the strong, notwithstanding his vigi-
lance ;■ overcomes him, notwithstanding
his strength and armoi ; and being ren-
dered defenceless, he divideth his

spoils, the booty which he had taken.
So Jesus, if he had been in league with
Satan, would have left him to keep his
power over men in peace. But by his
casting out demons he shows that he
is an enemy to Satan and superior to
him — that he had himself overpowered
Satan and conquered him.

23. This being the case, there being
a conflict between Jesus and Satan, there
could be no neutrality. He that is
not with me is against me. A
proverbial saying, and probably often
repeated by our Lord. It was suited to
the various classes of his hearers, many
of whom were secret enemies or un-
decided and wavering or timid friends.
There can be no middle ground. Gath-
ereth not . . • scattereth, an allu-
sion to harvesting. Christ and his dis-
ciples gather the harvest of souls, while
all who gather not with them, like
ravagers of fields, scatter the harvest
abroad from Christ. He that does not
take part with Christ must take part
with Satan. And thus is the truth
brought home to these opposers of
Jesus that they rather than Jesus are
those really in league with Satan. The
converse of this saying is also true, ch.
9 : 50 ; Mark 9 : 40.

24. Jesus illustrates and foretells the
final and fearful condition of those who
turn away from the truth and reject
him by a reference to a return of
demoniacal possessions, which, doubt-
less, sometimes occurred. When a
demon goes out of a man involuntarily
or through supernatural influence, he
passes through dry places, unwatered,
desert places, such places being repre-
sented as the abodes and haunts of evil
spirits, Isa. 13 : 21, 22 ; 34 : 14 ; Rev.
18 : 2. So the later Jews thought, as
appears from the Apocrypha, Tobit 8 :
3 ; Baruch 4 : 35. The wandering!
of demoniacs through desert places
(compare ch. 8 : 27) would strengthen

272

LUKE XT.

A. D. 29.

ing none, he saith, I will return unto my house

25 whence I came out. And when he cometh, he find-

26 eth it swept and garnished. Then goeth he, and
taketh to him seven other spirits more wicked than
himself: and they enter in, and dwell there: and
''the last state of that man is worse than the first.

27 And it came to pass, as he spake these things, a
certain woman of the company lifted up her voice,
and said unto him, * Blessed is the womb that bare 'ch. 1.28,48.

28 thee, and the paps which thou hast sucked. But he ''^21-^John i?!?''
said, Yea, ''rather, blessed are they that hear the word jam. i. 22-25.

«»John5. U; Heb.
6. 4; 10. 26; 2
Pet. 2. 20.

this opinion, and forms an argument
that demons do really prefer scenes of
barrenness, desolation, and woe. Seek-
ing rest, and finding none. Rest-
less and discontented, he wanders in
misery, seeking in vain for repose.

I will return unto my house, my
previoiis abode, the body and soul of
the man I once possessed.

25. And coming, he finds it swept
and garnished, or set in order — that
is, for his use. He finds it empty of
the Spirit and good influences, swept
and clean of all impressions and hin-
drances to his entrance, and set in
order for his use and occupancy.

26. Then, finding his abode in readi-
ness, he goes forth in search of a strong
reinforcement, so that he may hold his
house more securely and permanently.
Seven, A round, full number. It may
mean the definite number seven, or, as
it is often used, it may refer to an indef-
inite number, several. More wricked.
Some evil spirits are more wicked than
others. Worse than the first. This
last state or condition is at least seven
times worse. A relapse is generally
worse than the first sickness. So, doubt-
less, some of his hearers could refer to
cases, like the one here described, of a
return of demons after real or apparent
cure by Jewish exorcists, with fearful
aggravations, a hopeless, fatal issue.
So moral, spiritual relapses are more
aggravated and fearful than the first
stages of sin.

Thus does he warn them against a
mere temporary and superficial reforma-
tion. And at the same time he portrays
the last state of all those who reject
Christ. It will be worse than the first,
whatever that may have been.

27. The effect of the discourse on one
of his hearers is vividly presented. It

is as if related by an eye-witness whose
memory was fresh with the time and
place where it occurred. A certain
woman, who was probably herself a
mother, filled with admiration at the
sayings and doings of Jesus, gives vent
to her womanly and motherly feelings
in expressing the happiness of the
mother of Jesus in having such a son.
While she may have caught some
spiritual perception of his character
and mission and of the truth he uttered,
her exclamation is for the most part to
be attributed to her wonder and as-
tonishment, produced at hearing and
seeing Jesus. The scene is perfectly
natural and lifelike, it being common
in Oriental countries to implore bless-
ings or imprecate curses upon the
parents of friends or enemies. Compare
1 Sam. 20 : 30. Of the company, /Vo/n,
the multiUide. Lifted up her voice,
speaking in loud tones, so as to be heard
all about her. Blessed, happy in
her condition, her relations, and destiny.
See on ch. 6 : 20 ; compare Prov. 15 :
20. This touching incident is related
only by Luke. The expression is
Oriental, and indicates the highest ad-
miration.

28. Jesus replies, guarding her and
all that heard him against a mere
admiration of his deeds and sayings,
without a living and active faith in the
word of God. Yea, rather. Yes,
indeed, hui rather. He does not deny
the fact, but he corrects it. It was a
great happiness to have been his moth-
er, and he would not reprove the moth-
erly feeling which prompted her utter-
ance, but he would point her to a higher
honor and happiness attainable by every
one who would not only admire, but
obey. Blessed, happy, as in the pre-
ceding verse. Heai the ivord of

A. D. 29.

LUKE XI.

273

20 of God, and keep it. 'And when the people were
gathered thick tou^ether, he began to say, This is an
evil generation : tliey seek a sign ; and there shall no
sign be given it, but the sign of Jonas the propliet.

30 For as "Jonas was a sign unto the Ninevites, "so

31 shall also the Son of man be to this generation. "The
queen of the south shall rise up in the judgment with
the men of this generation, and condemn them : for
she came from the utmost parts of the earth to hear

»Mt. 12.38; 16. 1-
4; Mk. 8. 11;
John 2. 18; 4.
48; 1 Cor, 1.22.

nJon. 1. 17; 2. 10.
»Mt. 12.40; 17.2;i;

27. 40, 63, 6 J.
• 1 Ki. 10. l-Vi ; 2

Chr. 9. 1; Mt.

12. 42.

God, give heed to it, receiving it in
their hearts by faith, and keep it,
obey and practise its precepts. Alford
calls attention to the humility of Jesus
in not saying my word, but the word of
God.

This passage is in direct opposition to
the veneration which has been claimed
for our Lord's mother as invested
with an honor which Jesus himself
places below that which every believer
enjoys. Mary herself was pronounced
happy, in that she believed the things
told her from her Lord, ch. 1 : 45.
Compare Matt. 12 : 43, 50, where Jesus
declares that his true followers are his
nearest and dearest relatives. Mary's
union with Jesus as her Saviour was
higher and more honorable than her
mere relation as mother. It seems that
these words were uttered and recorded
under the guidance of the Spirit, not
merely for that day and time, but for
future ages.

29. Jesus now notices the demand for
a sign from heaven. When the peo-
ple were gathered thick together,
in crowds. They gathered to hear his
wonderful words, and possibly looking
for some wonderful sign. This is an
evil generation, a wicked people, a
perv^erse race. In their departure from
God, in their rejection of Jesus, the
God incarnate, and in their spiritual
idolatry (see Ezek. 14 : 3), they were in-
deed a perverse generation. No sign
be given, no sign to them. His signs
were not for such insolent cavillers and
blasphemous opposers. Yet there would
be one sign given them, the greatest of
all miracles — namely, his resurrection,
which they could not attribute to Beel-
zebub, and which they would find it
impossible by any ari^ument to meet,
Matt. 28 : 11-15. But the sign of
Jonas the prophet, as if to remind
them that all the prophets did not give

signs from heaven. Here was one with
a sign from beneath. So the Son of
man shall give a similar one — one of
w4iich that of the prophet Jonah was a
type.

30. This verse is not in Matthew.
As Jonas was a sign to the Nine-
vites, his deliverance from the fish.
This he recounted to the Ninevites.
The report by the crew of the ship con-
cerning his being cast forth may have
spread abroad and preceded his com-
ing to Nineveh. His presence among
them after such a wonderful experience
arrested the attention of the people and
gave a peculiar power to his preaching.
If such a judgment came ui)on him for
disobedience, what might they expect
if they heeded not the message which
he brought to them from God? The
Ninevites believed the sign and the
messa,£?e and repented. So shall also
the Son of man be, etc., by his res-
urrection, which should be a proof to
that generation that he was the Messiah,
and that his message was from God.
Compare Matt. 12 : 40. ,Tonah came
forth from the sea-monster to preach to
the Ninevites ; Jesus from the heart of
the earth to send forth the gospel to every
creature. Jonah prophesied a destruc-
tion in forty days ; Jerusalem was de-
stroyed after about forty years.

31. The queen, etc. Rather, a
queen of the south, referring more spe-
cially to her character, a heathen queen,
a mere barbarian. The queen of Sheba,
1 Kings 10:1. Sheha is supposed to be
the southern part of the Arabian penin-
sula, Arabia Felix, which abounded in
spices, gold, and precious stones. It is
called here the uttermost parts of
the earth, the extremes or ends of
the earth, a Greek and also a Hebrew
phrase denoting a great distance. See
Jer. 6 : 20, where Sheba is called "afar
country." The Arabians call this queen

'7 *

274

LtJKE XI.

A. D. 29.

the wisdom of Solomon ; and, behold, a greater than

32 Solomon is here. ^The men of Nineveh shall rise up
in the judgment with this generation, and "^ shall con-
demn it : for 'tliey repented at the preaching of Jo-
nas; and, behold, 'a greater than Jonas is here.

33 *No man, when he hath lighted a candle, putteth it
m a secret place, neither under a "bushel, but on a
candlestick, that they which come in may see the

84 light. ^The light of the body is the eye: therefore
when thine eye is single, thy whole body also is full

PMt. 12.41.

qjer. 3. 11; Eze.
16.51,52; Ro. 2.

27
'Jon
»Mt.

41;

H<b. 11.
3. 5-10.
3. 17; 12. 6,
John 1. 14.

tch. 8. 16; Mt.
15; Mk. 4. 21.
" ]V[t. 5. 15.
» Mt. 6. 22, 23.

Balkis. Josephus, however, represents
her as a queen of Egypt and Ethiopia,
with which modern Abyssinian tradi-
tion agrees, the latter calling her Ma-
queda, and supposing her to have em-
braced the Jewish religion in Jerusalem.
She was more probably from Arabia Fe-
lix, which was bounded east by the Per-
sian Gulf, south by the ocean between
Africa and India, and west by the Red
Sea, not far from the present Aden.
Wisdom, etc. She cmne to hear the
wisdom of Solomon, and was filled with
admiration. But they came not to him,
but he to them, not as a mere man, but
as a divine teacher, speaking as never
man spake ; yet they despised both him
and his wisdom. Behold, a greater
than Solomon. This was peculiai-]y
strong to the Jews, who regarded Solo-
mon as the embodiment of human wis-
dom and the wisest among inspired
teachers.

32. Jesus passes on in his discourse,
and contrasts that generation of relig-
ious formalists with Ninevites, whom
they despised as heathen and Gentile
sinners. Men, without the article,
inhabitants of that proud and wicked
city of Nineveh, shall rise up in the
judgment, in company with this gen-
eration, for trial at the bar of tlie
Judge, and shall condemn it by their
example, as it shall be remembered and
there recounted. They will be wit-
nesses to the unreasonableness of the
impenitence of this generation, and will
condemn its wicked unbelief; for they
repented at the preaching of Jonah,
who only made them a transient visit
and performed no iiiracles. And be-
hold, this generation reject a greater
than Jonas, the preaching and gos-
pel of the Messiah with the Messiah
nimself. See Jonah 3 : 5, 10. Jonah
Dreached to the Ninevites about B. C.

840. Their city was finally destroyed
about B. C. 606.

By comparing with Matthew 12 : 39-
41 it will be seen that in that discourse
Jesus contrasted the Ninevites before
the queen of the south. The climax is
here the greater. It was more terrible
to be condemned by the Ninevites than
by the queen of Sheba.

33. In this verse and the three that
follow, Jesus declares his determination
to continue his work, and urges the
admission of the light he was dispens-
ing. Almost the same words are found
in Matt. 5:15; 6 : 22, 23. See also ch.
11 : 33. They are here used in special
application of the preceding discourse.
Such sayings our Saviour would be
likely to repeat.

A candle. Rather, a lamp. A se-
cret place, a vault, covered passage,
or concealed place. Under a bushel,
the bushel, indicating a familiar house-
hold utensil, as the common grain mea-
sure, holding about a peck. But on a
candlestick, on the lamp-standai'd,
the support on which the lamp was
placed, in order that it might give light
to all in the house. See on ch. 8 : 16. As
the lamp illuminates, so Jesus difiusea
the knowledge of spiritual truth. As
Solomon and Jonah were a light to the
queen of Sheba and the men of Nine-
veh, so the Son of man was a light to
this generation, John 3 : 19 ; 8 : 12.

34. Jesus enforces the receiving and
dispersing of the true light by a popular
illustration of the eye. The light,
rather, the lamp, oif the body is
thine eye. The light is not the eye
itself; but receiving the light, the eye
lightens and guides the body. So the
moral sense of the soul receives light
from above for the enlightenment and
guidance of the soul, Eph. 1 : 18. Sin-
gle. An eye that does not see double,

A. D. 20.

LUKE XI.

275

of light ; but when thim eye is evil, thy body also is
35 full of darkness. "Take heed therefore that the light
3G which is in thee bo not darkness. If thy whole body
therefore he full of light, haviii"; no part dark, the
whole shall be full of light, as when the bright shin-
ing of a candle doth give thee light.

"Pro. 16.25; Ir.5.
20,21 ; oO. 10, 11 ;
John y. :{'.»-41 ; 1
Cor, 3. 18-20.

that has a single, distinct, clear vision,
rhon, as a consequence of thi.s sin<;le-
ne.ss of vision, the eye fully ])erforniiii<;
its ortiee, thy whole body is full of
lijrht. Riither, is enli(jhtened. But
when thine eye is evil, is bad, not
clear, distinct, single in its vision, but
double, confused, and dim. Full of
darkness. This is more expressive
than the original, ^tore correctly trans-
lated, Thy whole body also is dark ; not
totally dark, but obscured and dimmed
t)y want of singleness and clearness of
the eye.

35. In view, then, of the truth just
brought to view in the preceding verse,
Jesus utters a caution. Take heed, see
to it, that the light, etc. More correctly
translated, LeM the light in thee is dark-
ness. The strong implication is that the
inner light is actually darkness, that his
hearers were actually in the state against
wrhich he was cautioning them. Lest the
light of nature and of revelation which
they had enjoyed had been perverted,
and their moral and spiritual being,
their heart and conscience, their reason
and understanding were all in dark-
oess.

36, This verse is found only in Luke.
If thy whole body therefore be
full of light, rather, is light, as stated
in ver. 34 — that is, if thy reason and
conscience are enlightened and thy
heart is thus right in the sight of
God — having no part dark, or unen-
lightened, then the whole shall, etc.
Rather, then the result or benefit will
be that it shall be all light, as when a
lamp gives the light ivith its brilliance or
bright shiiiing. It shall be light Avithin
thee and about thee. Truth and duty
will be plain, and thou shalt walk in
security and not in darkness. Or the
passage may mean, it, thy whole body,
thy whole being, shall be luminoiis, as
•when a lamp gives thee light with its
bright shining. He shall be spiritually
luminous within and without, sending
forth light also upon others, Phil. 2 :
15. This verse is not, therefore, tauto-

logical, as some suppose. The first part
has reference to the state of the soul
enlightened bv the truth ; the second,
to the illuminating influence which
this truth exerts upon the whole man,
his character, duties, relations, and
life.

" When we turn next to the interpre-
tation of these verses in the metaphor-
ical or figurative sense, we find them
fraught with deep and important in-
struction. If we put the understanding
instead of the eye and the soul instead
of the body, we have at once the key
to the spiritual meaning. We then say,
takiui^ the understanding in the most
enlarged sense and as including thought,
reasoning, and conscience, the light or
the eye of the soul is the understanding.
What light is to the body, that know-
ledge is to the soul ; and as the eye is
the organ by which light is received
for the guidance of the body, so the
understanding is the faculty by which
knowledge is received for the guidance
of the soul. Therefore, when the un-
derstanding is single — that is, clear,
sound, sound in itself and sound in its
actual exercise on the subject of relig-
ion, correctly apprehending and really
receiving gospel truth — then the whole
soul is full of light ; the truth influences
the whole sentiments, afiections, and
conduct.

" But when the understanding is evil,
when it is unsound, when it is warped
by prejudice or passion, and when it
thus leads to false conclusions, the soul
is full of darkness — is in a state of
spiritual ignorance, error, and deprav-
ity. It concerns a man, therefore, to
take heed that the light that is in his
soul be not darkness — that the princi-
ples he has adopted be not erroneous ;
for if they be, he is more ready to go
far astray in that state of fancied illu-
mination than if he were brought to a
stand in conscious ignorance ; and the
more steadily and extensively he fol-
lows out the.se false principles, the far-
ther he wanders from truth and duty

276

LUKE XI.

A. D. 29.

Jesus dines with a Pharisee; the sins of the Pharisees
exposed and denounced.

37 And as he spake, a certain Pharisee besought him
to dine with him ; and he went in, and sat down to

into the mazes of delusion and wicked-
ness."— Rev. James Foote, Lectures
on Luke.

37-54. Jesus Dines with a Phari-
see. He Exposes the Hypocrisy
OF THE Pharisees, AND Pronounces
Woes against them. There is sucli
a similarity between this discourse and
the larger portion of that recorded in
the 23d chapter of Matthew that some
have supposed the latter to have been
given at this time, while others have
regarded Luke as giving the discourse
in Matthew out of its chronological
order. It is better to regard them as
separate discourses, and as examples of
our Saviour's habit of repeating solemn
and weighty truths. That in Matthew
bears the marks of a continuous dis-
course, spoken just before leaving the
temple for the last time, Matt. 24 : 1.
This is not only implied in the context,
but the discourse itself seems eminently
fitted to the place and occasion. So
also the discourse in Luke fits naturally
to the time and circumstances. The
evangelist gives the things that called
it forth, the place where he uttered it,
and the circumstances that preceded
and followed it. It has the mark of a
regular narrative in its chronological
position. It seems arbitrary, therefore,
to disturb the order of either Matthew
or Luke. It is better to suppose that
Jesus in his last discourse to the Jews,
in Matthew, utters more publicly, fully,
and comprehensively what he had said
on previous occasions, and that he there
gives a final and closing summary of
all his woes against the scribes and
Pharisees.

37. And as he spake, as he was
speaking, to the people, as just related.
This incident and discourse is thus most
naturally connected with what had just
preceded. A certain Pharisee be-
sought. More exactly translated, a
Pharisee asked him. To dine, to take
the morning meal, the early midday
lunch, generally partaken after the
morning sacrifice at about ten o'clock,
tlie principal meal being late in the
afternoon or early in the evening.

" Not only the inhabitants of the East
generally, but the Greeks and Romans
also, were in the habit of taking a slight
dinner about ten or eleven o'clock of
our time, which consisted chiefly of
fruits, milk, cheese, etc. Their principal
meal was about six or seven in the
afternoon ; their feasts were always
appointed at supper-time, for the burn-
ing heat of noon in Eastern climates
diminishes the appetite for food."—
Jahn, Archceol., ^ 145. " There are in-
dications that the Jews rather followed
the custom that prevails among the
Bedouins and made their principal
meal after sunset, and a lighter meal
at about nine or ten o'clock in the
morning," Gen. 19 : 1-3; Ruth 3:7;
Ex. 16 : 12. " In the later biblical period
we have clearer notes to the same effect :
breakfast took place in the morning
(John 21 : 4, 12), on ordinary days not
before nine o'clock, which was the first
hour of prayer (Acts 2 : 15), and on the
Sabbath not before twelve, when the
service of the synagogue was completed
(Joseph., Life, 1 54) ; the more prolonged
and substantial meal took place in the
evening " (Joseph., Life, ^ 44 ; Jewish
War, i. 17, 4).— Dr. Wm. Smith's Pic-
tio7iary of the Bible, 3Ieals.

A Pharisee had before invited Jesus
to eat with him, ch. 7 : 36. Whether
he was better disposed toward Jesus
than most Pharisees, or whether it was
his design in a more private company
to ensnare him, we are not informed.
What follows, however, shows the spirit
of the Pharisees toward Jesus, and
doubtless his host joined with the other
Pharisees in their wordy assault upon
Jesus, vers. 53, 54. Yet his astonish-
ment at a ceremonial omission of Jesus
(ver. 38) would seem to imply that he
was somewhat surprised at this, and
may suggest that he himself was not
designing evil against him. But while
this may be said of the host, it cannot
probably be said of others present. The
severity of his discourse would seem to
indicate that prejudice and malice
were aroused in the hearts of some
present. Jesus was now alone among

A. 1). 29.

LUKE XI.

277

88 meat. And ywhen tlie Pharisee saw it, ho marvelled 'Mk. 7. 2-5,

89 that he had not first washed before dinner. *And »Mt. 23. 25.
the Lord said unto him, Now do ye Pharisees make

his o|i]>osers, for it does not appear that
his «lisoii)les iHikhI with hiiu.

And he went in, and sat down
to meat, and ininu'diately upon enter-
inij reclined at table, according to the
custom at meals, ch. 5 : 29.

SS. When the Pharisee saw it,
that he at once reclined at table, with-
out any of the customary ceremonies
before ' meals. He marvelled, he
wondered that so noble a teacher should
disregard one of the traditions of the
elders, which they put on a level with
the commands of God, lie probably
gave some manifestation or expression
to liis surprise, which called forth our
Lord's discourse. See on ch. 7 : 39, 40,
ft»r the way in which Jesus treated the
silent reasoning of a Pharisee.

That he had not first washed.
Literally, that he did not Jirst immerse
himself, or bathe. The Greek word
here used is baptizo ; its signification,
construction, and the connecting cir-
cumstances demand the idea of dipping
or immersing himself, thus taking a
bath. See on ch. 3 : 3, 7. The learned
Lutheran commentator, Dr. Meyer, on
this passage says, " They expected
that he would first purify himself by
immersion — that is, by a bath (compare
on Mark 7 : 4) before the meal." So
Sophocles and others.

The usages of the Jews were in har-
mony with the meaning of this passage.
" For * if the Pharisees touched but the
garments of the common people, they
were defiled . . . and needed immer-
sion,' and were obliged to it. Hence,
•when they walked the streets, they
walked on the sides of the way, that
they might not be defiled by touching
the common people " {Maimonides,
Misn. Chagiga, 2, 7 ; Hilch. Abot Tu-
maot. 13, 8). — Dk. John Gill.

Frey, a converted Jew, relates, on the
authority of Maimonides, that " when
they had been to the market, where
they mixed with Gentiles, whose touch
tliey considered polluting, they always
immersed themselves before they took
their food. Not knowing what part of
the body had come in contact with a
polluting Gentile, the Jew thought it

necessary to immerse himself, that he
might be certain of being cleansed.
Every family that could alford it was
furnished with a bath. I appeal to my
Jewish brethren and to the learned
reader for the correctness of this state-
ment."— Work on Baptism, p. lOG.

"They cleansed themselves more
carefully from defilement contractol
at the market ; to wit, by not only wash-
ing their hands, but even by immers-
ing their body,"— Grotius On Mark
7:4. " Before every meal the washing
of the hands; but after the return from
the market, where there was so much
danger of coming into contact with un-
clean men, the bath was used as a
washing of the whole body." — Lange
On Mark. At the present day " the
Jews of Tiberias bathe often on the
Sabbath." — Dr. Farrar, Lije of Christ,
vol. ii,, p. 121.

In view of the above the meaning is
plain: Jesus had been in a crowd (ver.
29), and he might have touched some
unclean person ; hence the punctilious
and superstitious Pharisee wondered
that he should recline at table without
first purifying himself by bathing his
whole person, according to the custom.
Jesus omitted it for the best reasons :
he was weary, or he had not the time,
or he did not need it; especially, he
would not sanction this superstition of
the Jews.

The means of bathing and the supply
of water in tanks (reservoirs) within
and around Jerusalem were abundant.
Synagogues at the present day in Jeru-
salem and other parts of the East are
furnished with large bathing-rooms.
Compare John 13 : 10: "He that is
washed," or bathed, "needeth not save
to wash his feet," referring, doubtless,
to bathing, especially before partaking
of the passover meal.

39. The severity of our Lord's con-
versation and discourse indicates that
the Pharisee had given expression to
his surprise, and that the others had
pernicious and malicious thoughts in
their hearts. The Lord said unto
him, yet without making it personal
to him. Ye Pharisees, referring to

278

LUKE XL

A. D. 29.

clean the outside of the cup and the platter; but a^it i 15

*your inward part is full of ravening ancf wickedness. »>Mt. 28. n.

40 »> Ye fools, "did not he that made that which is with- °^«- 52^332^8^8'

41 out make that which is within also? <^But rather *7;"Dan. 4. 2L *

the class to which his liost belonged,
and including alsb the Pharisees at the
table, who may have joined in expres-
sions of wonder, and perhaps of dis-

MINT.

approbation. Make clean the out-
side of the cup and platter. You

are careful about your external deport-
ment, and attend to raere outside right-
eousness. But your inward part.
Your heart. The figure is dropped, and
the fact stated plainly. Is full of
ravening, rapacity, robbery, and
wickedness, evil, malice, iniquity.
They were full of secret dishonesty and
vicious indulgence.

" The modern representatives and con-
tinuers of the Pharisaic sect are called
Ferushim. 'They proudly separate

themselves from the rest of their co-
religionists. . . . Fanatical, bigoted, in-
tolerant, quarrelsome, and in truth
irreligious, with them the outward
observance of the ceremo-
nial law is everything, the
moral law little binding, mo-
rality itself of no importance.
Such is the testimony of
a Jew ' " (Frankl, Jeivs of
the East, E. Tr., ii., 27).— Dr.
Farrar.

40. Ye fools. Simply
fools. An expression of re-
proof rather than of reproach,
meaning rvithout mind or ww-
derstanding , unwise, thought-
less. It was unwise and fool-
ish in them, indicating a
lack of spiritual understand-
ing, to attend merely to the
external. This is shown by
the question, did not he
that made that w^hich is
without, etc. Did not he
who created the body create
the soul also, and does he not
also require purity of heart?
Does he not, therefore, con-
demn that impurity of heart
and life which you endeavor
to conceal beneath an out-
ward show of holiness ?

41. But rather, etc. Omit
rather. Some suppose that
Jesus spoke this in irony,
thus exposing the perverse
teaching of the Pharisees:
''Give alms of what ye have,

and then say all things are clean unto
you !" But this is not the most nat-
ural construction, and it is hardly
admissible grammatically. It is bet-
ter to translate and interpret, Give
what ye have in alms; instead of your
secret and dishonest gains, exercise a
spirit of true benevolence and minister
to human woes bv givinar what ve pos-
sess (compare ch.'s': 11 ; 10 : 37 ; iS : 22),
and, behold, all things are clean
unto you ; then you can lawfully use
and enjoy all things, ch. 19 : 8, 9 ; Rom.
14 : 14; 1 Tim. 4 : 4, 5; Tit. 1 : 15. I

A. D. 29.

LUKE XI.

279

give alms of such things as ye have; and, behokl,

•all things are clean unto vou. 'But woe unto vou, •i?.n- ^^- ^^^^rX-}

T»i • I i* ^-xi • I 1 1 11 • ' 'liin. 4. 4, 5- Tit.

Pharisees! lor ye titiie mint and rue and all manner j 15 '

of herbs, and pass over judgment ami the love of ( Jrod : 'Mt. 23. 23.
these ought ye to have done, aud not to leave the

prefer, however, a more literal transla-
tion. Give thnt irhich is within in alms
— that is, give yourselves to the service
of God and man (compare your inward
part, ver. 39), a/u/, behold, all
things are clean to yon ; noth-
ing external shall defile you,
for purity of heart is proof
Against external defilement.
In other words, outward things
become to us just what the
stiite of our own hearts makes
them, Tit. 1 : 15; Matt. 15 :
11.

42. In view of the conduct
of the Pharisees, so opposite
to that which he had just en-
joined, he exclaims in com-
passionate yet righteous con-
demnation, Woe unto you,
Pharisees!

Ye pay tithe. Ye pay a
tenth part to the priests and
Levitts for the service of God.
" Of the yearly products of
the land, the first-fruits were
first deducted ; out of the rest,
the tenth part was taken for
the Levites (Num. 18 : 21);
of the nine remaining parts,
another tenth part is to be
taken and brought to Jeru-
salem, and there eaten by the
owners (Deut. 12 : 6), thouo^h
this second tithe was every
third vear distributed to the
poor, beut. 14 : 28." — Pbof.
Bush on Lev. 27 : 30. The Mo-
saic law did not define strictly
what things were subject to the tithe, but
extended it generallv to vegetables and
animals. Lev. 27 : 30-32. The Jewish
canons applied the law to everything
that was eatable in the field, embracing
the smallest garden-herbs and aromatic
plants. Hence, tithe was paid of the
mint, garden or spearmint; rue, a
shrubby plant about two feet high, aud
doubtless a garden-plant in the days of
our Lord. Mr, Tristram collected four
species in Palestine. All manner of
herbs, every herb. Pass over, neg-

lect. Judgment, the distinguishing
between right and wrong; the deter-
mining accordin<>r to the princijjles of
right and law, Luke 12 : 57. They

'^^

KUE.

neglected justice and equity toward
others. Love of God, love to him,
which would result in a life of devotion
and obedience. Compare Mic. 6:8;
Hos. 12 : 6. These ought ye to have
done. These great moral requirements
ought to have been observed ; the inter-
nal and spiritual observance of the law
ought to have been specially regarded.
And at the same time the smaller mat-
ters of the law should not be neglected.
Jesus censured the Pharisees, not for
strictly keeping the latter, but for con-

280

LUKE XI.

A. D. 29.

43 other undone. *^Woe unto you, Pharisees! for ye "^Mt. 23. 6, 7;Mk
love the uppermost seats in the synagogues, and " ' " *

44 greetings in the markets. ^ Woe unto you, scribes and '' ^^-j ^28 ^^ ' ^*' ^
Pharisees, hypocrites 1 'for ye are as graves which ips.'s. 9.
appear not, and the men that walk over them are not

aware of them.

45 Then answered one of the lawyers, and said unto
him. Master, thus saying thou reproachest us also.

46 And he said. Woe unto you also, ye lawyers ! ^ for ye ^ l^- l^- 1 ; Mt. 23.
lade men with burdens grievous to be borne, and ye

47 yourselves touch not the burdens with one of your fin-
gers. ^ Woe unto you ! for ye build the sepulchres of

48 the prophets, and your fathers killed them. Truly ye

kMt. 23.29-36.

necting with this a neglect of the for-
mer, which in themselves were the more
important.

43. Uppermost seats in the syn-
agogues, the first seat^, the foremost
row, nearest the reading-desk and the
ark, where the sacred books were kept.
They loved positions of honor. They
also loved reverential salutations, titles
of honor, and praise of men. Greet-
ings, deferential and complimentary
salutations. Markets, the chief places
of public concourse.

44. Scribes are now named, who
were mostly Pharisees. See on ch. 5 :
30. Hypocrites, they who, like stage
actors, put on masks and assume cha-
racters that do not belong to them — dis-
semblers, base pretenders. But scribes,
Pharisees, hypocrites, are omitted by the
highest critical authorities; supposed
to have been taken from the similar
passage in Matthew. The illustration
that follows is most striking. They are
like graves or tombs that are hidden
from view by age or the growth of
grass and weeds, and men passing over
are defiled. So men were spiritually
polluted by these hypocrites, whose pre-
tended righteousness hid from view
their depraved characters. A similar
yet very dissimilar illustration is found
in Matt. 23 : 27. There the sepulchres
are whitened, and the ostentation of the
Pharisees is reproved ; here the tombs
are not seen, and their inward, secret
wickedness is condemned.

45. One of the lawyers, one skilled
in the Mosaic law, a teacher and inter-
preter of the divine law. See on ch. 7 :
30. Master, Teacher. Thus saying,
saying these things. Thou reproach-
est us also. The la^vyer was very

probably a Pharisee, and he felt that
the denunciations applied with force to
leading and learned Pharisees. He may
have felt his dignity wounded. Perhaps
he would overawe the Saviour by re-
minding him that he was speaking, not
merely against the great mass of the
Pharisees, but against the learned class
among them. Beware ! this thou canst
not do with safety. If so, the lawyer
soon found that Jesus faithfully re-
proved wickedness, whether found iu
high or low stations.

46. For ye lade, load, men. Jesus
shows how they said and did not. Bur-
dens. By their interpretation of the
law they placed oppressive rites and
observances upon the people. They
rigidly explained the letter rather than
the spirit. They made the law thus to be
heavy, oppressive, and grievous to be
borne, irksome and intolerable. The
language is especially applicable to their
interpretations of the law. In addition,
it may be applied to their traditional
requirements, which were even more
burdensome and intolerable. Ye your-
selves touch not, etc. Much less will
they bear them. With one of yonr
fingers. Much less will they take them
with the hand and place them upon
their own shoulders. They make not
the slightest attempt to give the law a
true spiritual obedience. Acts 15 : 10;
Rom. 2 : 17-23 ; Gal. 6 : 13.

47. Ye build the sepulchres. Sep-
ulchres among the Jews were often cav-
erns, or were hewn in rocks on the sides
of hills and the entrance decorated with
ornaments. Gen. 23 : 9 ; Isa. 22 : 16. And
your fathers killed them, the proph-
ets. Jesus did not condemn the mere fact
that the Pharisees built the sepulchres

A. D. 29.

LUKE XI.

281

biMr wi ;ness thiit yc allow the deeds of your fathers : for
thrv iiidood killed thoni, and vc build thoir sepulchres.

41) Therefore also said the wisdom of Ciod, 'I will send >Mt.23.34.
them prophets and apostles, and some of them they shall

50 slay and persecute ; that the blood of all the prophets,

and adorned the tombs of the martyrs
of preceding ages, liy thus doing tliey
recognized and bore testimony to the
goo(b»ess and tidelity of righteous men
of old. All this would liave ])een well
had they not been base hypocrites and
iiian'fesfing a tendency to creature wor-
ship directly opposed in doctrine and
practice to these old prophets, and in
sympathy with their murderers.

48. Truly, therefore, so then. Ye
bear Avitness, to the fact. By your
own works you are witnesses to the
deeds of your fathers and that you are
the sons of persecutors and murderers.
That ye allow, etc. Rather, And ye
approve or assent to the deeds of yonr
fathers ; by not following the teachings
of the prophets, and by rejecting the
Messiah whom they foretold, you re-
semble your fathers in disposition and
life, and give evidence to yourselves
that you are their sons or descendants
spiritually as well as naturally, and
that nothing they did will be too bad
for you to do.

Dr. Thomson speaks of the prevalent
superstitions and idolatrous reverence
in Oriental countries of the tombs of
prophets : "So fanatical are they in
their zeal that they would tear any man
to pieces who should put dishonor upon
these sacred shrines. It was for rebuk-
ing this and other kinds of idolatry
that * the fathers killed the prophets ;'
and those who built their tombs would
in like manner kill any one who
condemned their idolatrous reverence
for these very sepulchres. Thus the
Pharisees, by the very act of building
these tombs of the prophets and honor-
ing them as they did, showed plainly
that they were actuated by the same
spirit that led their fathers to kill them ;
and to make this matter self-evident,
they very soon proceeded to crucify the
Lord of the prophets because of his
faithful rebukes." — Land and Book,
vol. ii., p. 493. This shows one phase
ef resemblance between them and their
fathers. Some of the oldest and best
manuscripts end this verse thus, and

ye build, omitting the words their
sepulchres.

49. Having pronounced upon them
these terrible words, Jesus proceeds to
tell how they would till up the measure
of their fathers by committing their
deeds, and even forming a climax of all
preceding generations in respect to their
sins, guilt, and punishment.

Therefore, on account of what
liad just been affirmed. Since such is
your character, and you imitate your
fathers, you shall have opportunity to
show your malignant wickedness. The
wisdom of God, God in his wisdom
has said, or God in his wisdom by me
has Siiid. Wisdom of God is supposed
by many to mean Christ as he then was.
But then he would have said, I will
send you, instead of / will send them.
Some regard it as a quotation from some
ancient prophecv. Perhaps there is an
allusion to 2 Chron. 24 : 18-22, Yet
Christ was empowered to declare what
the counsels of divine wisdom had de-
termined, without regard to any ancient
prophecy. I will send them, I send
them as messengers of salvation, but in
the end they will prove swift witnesses
of destruction against you on account
of your treatment of them. Christ may
indeed (see above) be regarded as the
wisdom of God, the sender of prophets,
and the great Prophet of prophets.
The objection above cannot be urged
against God in Christ having thus de-
termined and declared in the past.
Prophets and apostles, John the
Baptist, ch. 3:2; the apostles, ch. 9 :
1,2; the seventy, ch. 10 : 1 ; and other
preachers of the gospel, such as Stephen,
Acts 6 : 5. Some of them ye shall
slay and persecute. You shall inflict
upon them all manner of indignities,
even unto the most cruel death. The
Acts of the Apostles is a general witness
to the sufferings of Christians at the
hands of the Jews, Acts 5 : 40 ; 7 : 59 ;
8:3; 12:2; 13 : 50 ; 14 : 19, etc.

50, That, The idea is not merely
that this is to be the consequence, but that
it enters into the divine design. That

282

LUKE XI.

A. D. 29.

"> Num. 35.
»Ge. 4. 8.
« 2 Chr. 24.

which was shed from the foundation of the world,

51 ™ may be re ^[uircd of this generation ; ° from the blood
of Abel unto " the blood of Zacharias, which perished
between the altar and the temple : verily I say unto

52 you, It shall be required of this generation. pWoo PMt, 23. 13.
unto you, lawyers ! for ye have taken away the key

of knowledge : ye enter not in yourselves, and them
that were entering in ye hindered.

53 And as he said these things unto them, the scribes

and the Pharisees began i to urge iiim vehemently, ' Ps. 22. 12, 13,

54 and to provoke him to speak of many things : laying

33.
20, 21.

is equivalent to in order that. It was
the design of God that this generation
should be, as it were, the focus of the
world's wickedness and punishment.
The blood of all the prophets, the
punishment for shedding it. The sins
of the fathers should be visited upon the
children (Ex. 20 : 5), especially of that
generation which sanctions the sins of
the past, and even went beyond them.

51. Abel, Zacharias, Abel was
the first righteous martyr, and the first
recorded in the Bible, and Zachariah,
the son of Jehoiada, is the last one re-
corded, according to the Jewish ar-
rangement of the Old Testament, 2
Chron. 24 : 20-22. His last words were,
" The Lord look upon it and require it.'^
BetAveen the altar and the tem-
ple, in the court of the priests, between
the temple proper, the sanctuary, and
the altar of burnt-offering. See on ch.
1 : 9. This generation. About
forty years from this time Jerusalem
was destroyed. It was, therefore, with-
in the lifetime of many then living.

52. Ye have taken away the key
of knowledge, rather, ye took away,
by their false teaching, vain traditions,
and hierarchical influence. The doctors
or teachers of the law are said to have
received a key upon entering their of-
fice, symbolical of their pi-ovince and
ability to open the treasures of divine
knowledge to others. Yet they had not
used these themselves nor alloAved others
to use them. By their traditions and
methods of interpreting Scripture they
had hid or put a wrong meaning upon
those passages which speak of the
Messiah ; and thus they entered not
in themselves, and hindered those
that were entering into the Messiah's
kingdom. The sin is common in every
age.

53. And as he said these things
to them. The reading of this clause
varies much in ancient manuscripts.
According to some of the oldest manu-
scripts and many high critical authori-
ties, it should be, and when he had gone
out thence, from the house of the Phari-
see, ver. 37. This reading has internal
probability. The effect of his discourse
upon the scribes and Pharisees was
doubtless great; but Jesus departing
they soon recover, and plotting they
seek him, in order to carry out their
malicious designs. Began to urge
him vehemently. Some translate,
began to he very angry, or intensely em-
bittered against him, which is allowable.
From what follows, however, it seems
better to render as above, urge him vehe-
mently, press him greatly. Doddridge
renders, began fiercely to fasten upon
him. And provoke him to speak.
Literally, to mouth it out. Dr. Farrar
{Life of Christ, vol. i., p. 467) thus
graphically describes the scene: "The
feast broke up in confusion. The scribes
and Pharisees -threw off the mask.
From fawning friends and interested
inquirers they suddenly sprang up in
their true guise as deadly opponents.
They surrounded Jesus, they pressed
upon him vehemently, persistently,
almost threateningly; they began to
j)0ur upon him a flood of questions, to
examine, to catechise him, to try and
force words out of him, lying in ambush,
like eager hunters, to spring upon any
confession of ignorance, on any mistake
of fact — above all, on any trace of
heresy on which they might found that
legal accusation by which before long
they hoped to put him down."

54. Lying in wait for him, like an
enemy in ambush. Malignantly and
craftily lying in wait and laying snares

A. D. 20.

LUKE XI.

283

wait f«>r him, and ''socking to catch something out of '^^' ^2. 13.
liis mouth, that they might accuse him.

for him in their assault of questions and
■words. Comjiare lli'b. 12 : 3 ; 1 Pet. 2 :
23. And sooking: is omitted by some
eminent authorities, but there is much
in favor of simply omittins; and and
readins? seeking. To catch, to lay
hold of, eateh, as in huntintr, some-
thins;, some word or exjiression, from
his mouth. This is in harmony with
the liirure of the preceding verb, " lying
iu wait." Oomjiare Mic. 7:2; 1 Sam.
20 : 20; Lam. 4 : 18. That they
mi^ht accuse him, to the people, to
the Sanhedrim, or to the governor.
"We have here one of the darkest

{)ictures of Jewish opj^osition. We
lave no information concerning the
answers of Jesus, or whether he an-
swered at all. From the following
chajiter we learn that an immense mul-
titude gathers, and then he speaks to
them of the Pharisees.

Remarks.

1. Christ teaches us to pray by his
example, words, Spirit, and providential
dealings, ver. 1 ; ch. 22 : 32, 40 ; 24 : 49.

2. If we desire above all things the
e:lory of God, the advancement of his
cause, and the accomplishment of his
will among men, deliverance from sin
and temptation ; if we feel our daily
dependence on God for both temporal
and spiritual supplies, and exercise a
spirit of forgiveness, — then our prayers
are acceptable to God through Christ,
and will be answered, vers. 2-4; Ps.
115 : 1 ; 1 John 5 : 14.

3. It is not only proper, hut it is also
[)ur dutv, to pray for daily food, ver.
3 ; Gen. 28 : 20, 21 ; Prov. 30 : 8 ; 1 Tim.
5:8.

4. An unforgiving or a revengeful
spirit closes the door of mercy, but a
forgiving spirit indicates a proper state
for receiving forgiveness, ver. 4; Matt.
5 : 14, 15.

5. If we seek God's guidance, our
trials, temptations, and the evils to
which we are exposed shall result in
3iir highest good, ver. 5 ; Job 23 : 10 ;
Rom. 8 : 28; 1 Cor. 10 : 13; James
i:7.

6. " * MiJniqht beggars are God's d<^
light, Isa. 2(j : 9; Sol. Songs 3 : 1.'--
Augustine. Xight devotions have
been early in the world, (lod often
ai)i)eared to man by night, liefore day
Abraham arose to sacrifice his son. In
the night Jacob wrestled with God and
obtained the blessing. In the night
God led the Israelites out of Egypt.
Samuel cried unto the Lord all night.
David * wat*?red his couch with tears *
in the night."— W. li. Van Doren.
Vers. 5, 6 ; Ps. 6 : 6 ; 42 : 8 ; 77:6.

7. Learn the duty of hospitality not
grudginglv but cheerfully given, vers.
b-H; Heb. 13 : 2.

8. We must pray for others as well
as for ourselves, vers. 5-7 ; Job 42 : 10 ;
1 Tim. 2:1; Gen. 18 : 23-33 ; Ex. 32 :
31-33 ; Rom. 10 : 1.

9. While God promises to answer
prayer in general, he promises to an-
swer importunate prayer in particular,
vers. 8-11 ; ch. 18 : 7, 8; Deut. 4 : 29;
James 5 : 16-18.

10. Yet even importunity in prayer
may sometimes seem to fail. God grants,
indeed, prompt and speedy answers, but
sometimes he tests his people and de-
velops their faith by delavs, vers. 9, 10;
ch. 18 : 8 ; 12 : 12; Isa. lb : 24; Mark
7 :29; Matt. 10 : 19.

11. Let us not mistake ohstinacy in
our requests for importunity in prayer,
vers. 5-10 ; 1 Sam. 8:19;' Isa. 1 : 15 ;
Jer. 5 : 31.

12. The parental character of God an
encouragement to prayer, vers. 11-13;
Rom. 8 : 32.

13. The sum of all our blessings is
the Holy Spirit, and this is uncondition-
ally promised to the prayer of faith
through Christ, ver. 13;'ch. 24:49;
John 16 : 7, 24.

14. The devil makes his subjects
dumb in regard to the soul, God, and
eternity, ver. 14.

15. Infidels and opposers of Christ
will ascribe his works and the success
of his gospel to any other cause rather
than the true one, ver. 15 ; Matt. 9 : 34 ;
12 : 24 ; John 7 : 20.

16. Many profess unbelief from want
of evidence, and others are seeking
greater evidence, when that which God

284

I.UKE XI.

A.D. 29.

has c^iven them is all-sufficient, ver. 16;

1 Cor. 1 : 2'2.

17. Ascribinf^ the work of God to the
devil is peculiarly offensive to God and
danirerous to men, vers. 17-20; Mark 3 :
29, 30.

18. There are two opposing king-
doms in this world, of Christ and of
the devil, vers. 17-22; John 8 : 8-10.

19. Jesus, who cast out demons, will
at last cast out the devil and his angels,
vers. 21, 22; Rev. 20 : 1-3.

20. There can be no neutrals in
these kingdoms. We must be either
for CLrist or against him, ver. 23 ; Matt.
6 : 24.

21. Christians should seek unity in
faith, practice, and in the promulga-
tion of the truth. Let them learn a
lesson from the kingdom of darkness,
which will not divide against itself, so
as to destroy itself, vers. 17-23 ; John
17 : 17, 20-23.

22. Resisting the influences of the
Spirit and the impressions of truth,
opposing the gospel and its evidences,
or seeking for a mere outward reforma-
tion to a neglect of an inward change,
will tend to a greater hardness of
heart and blindness of mind, and will
put the soul more and more into the
power of the devil, ver. 13 ; ch. 23 : 15 ;

2 Pet. 2 : 21, 22; 2 Tim. 3 : 13.

23. There is no safety but in a thorough
change of heart. Satan must not only
be cast out, but the Holy Spirit must
take his place. Christ must dwell in
the heart by faith, vers. 24-27.

24. How often does the religion of
men expend itself with the sweeping
and garnishing of hypocrisy or for-
nialit) • vers. 24-27.

25. How fearful the state of spiritual
relapse ! vers. 24-27 ; Rom. 1 j 28 ; 2
Pet. 2 : 21.

26. Pious children are a joy and a
blessing to their parents, ver. 27 ; Prov.
15 : 20.

27. A new heart and a new life are
a greater honor than the mere mother-
hood of Christ, ver. 27 ; ch. 2 : 34.

28. It is common to judge of persons
by th eir external relations and privileges,
but God judges by the state of the heart,
vers. 27, 28 ; 1 Sam. 16 : 7 ; John 7 : 24 ;
2 Cor. 5 : 12; 10 : 7.

29. A certain preparation of heart is
necessary to a right perception of the
evidences of Christ and Ibe gospel, ver.

29 ; Matt. 13 : 14-16 ; Luke 24 : 25, 45;
i Cor. 1 : 24.

30. Wicked men often think there
are no evidences to gospel truth, be-
cause they are too blind to see them,
ver. 29 ; John 7 : 17 ; Acts 28 : 27.

31. The resurrection of Christ waa
the greatest of his miracles and the
crowning evidence of his divine mission,
ver. 30; 1 Cor. 15 : 12-18.

32. " Many from the remotest regions
of the earth, who, by some faint report
of the gospel, have been led to inquire
after Christ and his salvation, will rise
up against unbelievers of this age and
nation."— Scott. Vers. 31, 32 ; Matt.
8 : 11, 12.

33. The great end in all good works
should be the glory of God. Christ is
the light of the world, ver. 33 ; John 8 :
12.

34. If we would have the single eye,
our spiritual sight must be enlightened
by the Holy Spirit and fixed on Christ
by faith. It is impossible to have two
objects of supreme good at once, ver.
34.

35. There is great danger of men
holding as religious truth pernicious
error, because men love darkness rather
than light, ver. 35; John 3 : 19; Jer. 5 :
31 ; Col. 2 : 8.

36. " If thy inner man be light,
everything will be full of light, for all
will be illuminated by the light of
Christ," ver. 36.— W. H. Van Doren.

37. Jesus improved meal-time for
religious instruction. The meals for
the body may be turned into banquets
for the soul, ver. 37 ; ch. 7 : 39-47.

38. They Avho lay great stress on
forms and ceremonies, the command-
ment of men, should beware lest in so
doing they censure Christ, ver. 38:
Matt. 15 : 7-9.

39. "Let us seek to be x^re in heart
if we would be vessels sanctified and
made meet for the Master's use," vers.
39, 40 ; Matt. 5:8; Heb. 12 : 14 ; James
4: 8.

40. "The heart may be a temple of
God or a grave, a heaven or a hell." —
Stier. Vers. 39, 40; Matt. 12 : 15;
Eccl. 9:3; Jer. 17 : 9; Rom. 3 : 12-16;
1 Cor. 3 : 16.

41. Give first thy heart, be conse-
crated to God; and nothing can hurt
thee, ver. 41 ; Ps. 51 : 17 ; Rom. 12 : 1 ;
ilatt. 5:8; Tit. 1 : 15.

k. D. 29.

LUKE XII.

285

42. Can^fiil attention to outward oh-
jervaiu'os with notrlect of internal duty
5 an eviiltMice that nuMi are deceivers or
leoeived, ver. 42 ; Matt. 5:7; 9 : 13;
LIos. 4:1; Kom. IG : 18; 2 Cor. 11 :
13-15. ^

4o. No external performances can
;tand in the place of moral and sj)iritual
ervice, vers. 42, 43; eh. 18: 11-14.

44. A reli*;ion that seeks a mere out-
rard appearance, and ha-s for its motive
he applause of men, is not only desti-
ute of the power of godliness, but an
nemv to it and its graces, ver. 44;
latt."6 : 1, 5, 16; 2 Tim. 3 : 2-5; 2 Pet.

: 3 ; 3 John 9.

45. They who are satisfied to appear
rhat they should be are inirardly what
hev should not be, ver. 44; Matt. 6 :

; '7 : 21 ; 25 : 5-12.

46. How valuable must pure religion
€, which men are at so much trouble
9 counterfeit ! vers. 42-54 ; 1 Tim. 4 : 8.

47. The true character of men is to
e learned from their conduct rather
ban from their words, ver. 45 ; Matt. 7 :
5-21.

48. Legalists and false teachers im-
ose upon men heavy burdens and
rievous to be borne, but in contrast
lie voice of Christ is easv and his bur-
en' is lisrht, ver. 46; ch. 11:28-30;
.cts 15 : 10, 28, 29 ; Gal. 5:1.

49. The glorification of martyrs may
e carried so far as to amount to crea-
ire - worship, manifesting principles
nd a spirit directly opposed to that of
le martvrs themselves, vers. 47, 48;
ohn 8 : 39, 40.

50. The sins of men and nations often
ecumulate from generation to genera-
on, vers. 49, 50 ; Ex. 20 : 5.

51. Men are sinning against the ac-
imulated light of the past; and if lost,
iTist sufier a corresponding punishment,
er. 51.

52. How o£l€n by false doctrine and
icked influence is Christ as a Saviour
id from the people! Thus Rome hides
le key by her Latin prayers and sup-
ressed or misinterpreted Bible, ver. 52.

53. When men are convicted and not
)nverted, they often show their in-
•eased hatred to Christ and the truth,
;rs. 53, 54.

54. Wicked men by their treatment
'Christ and the gospel prove the truth
* Scripture, vers. 53, 54 ; 1 Tim. 4 : 1,
; 1 John 2 : 18 19.

CHAPTER XIL

This chajitor seems closely connected
with the preceding. While Jesus is
engaged in controversy with the Pliar-
isees, who use every means to entraj>
him in his words, the multitude gathers
in va.st numbers, and he discourses in
their hearing to his disciples, vers. 1, 2.
He warns them against hypocrisy (2,
3) ; against concealing their religious
character and views for fear of meu,
4-7. He will reward those who con-
fess him and punish those who deny
him, and especially those who blas-
pheme the Spirit, and promises help
in their trials before men, 8-12. Re-
fusing to be a judge in dividing an
inheritance, he warns them against
covetousness (13-15), and illustrates it
by the parable of the rich fool (16-21),
and enforces the duty of not being un-
duly solicitous about the body, its food
and raiment, but to bestow special care
upon the soul, 22-31. He gives a word
of encouragement, exhorts them to a
self-denying and whole-hearted service
(32-34), to diligence and watchfulness,
from illustrations of faithfulness and
unfaithfulness on the part of stewards
and servants, 35-48. Jesus then an-
nounces a most singular object or result
of his mission, foretells the divisions
which the gospel shall produce in the
world (49-53), and finally, reproving
their want of spiritual discernment, he
exhorts them to improve their season
of grace and salvation and seek imme-
diate reconciliation, 54-59.

Much in this discourse is recorded
by Matthew in connection with other
events. On the one hand, it seems an
act of injustice to Luke to conform him
to Matthew, and, on the other, of follT'
to adjust Matthew to Luke. It is bet-
ter to regard each as presenting sepa-
rate discourses containing various
weighty truths such as Jesus sometimes
repeated, and other truths similar to
them. Compare author's Harmony^
note on ? 109.

1-12. Jesus Warns his Disciples
AGAINST Hypocrisy, and Exhorts

THEM fearlessly TO CONFESS HIM

BEFORE Men. Compare Matt. 10 : 19,
26-33 ; 12 : 32. Van Oosterzee remarks,
regarding the first thirty-four verses of
this chapter, that in vers. 1-12 the tone
of warning predominates, in vers. 13-

28G

LUKE XII.

A. D. 29.

Jesus warns his disciples against hypocrisy, and exhorts them
to con/ess Christ.

XII. IN ■ the mean time, when there were gathered
together an innumerable multitude of people, inso-
much that they trode one upon another, he began to

■ Mt. 16. 6 ; Mk.' 8.
15,

say unto his disciples ; First of all, * beware ye of the '^t. 16. 12 ; 1 Cor.

leaven of the Pharisees, which is hypocrisy. "For
there is nothing covered, that shall not be revealed ;
neither hid, that shall not be known. Therefore what-
soever ye have spoken in darkness shall be heard in
the light ; and that which ye have spoken in the ear
in closets shall be proclaimed upon the housetops.

« ch. 8. 17 ; Mt. 10.
26,33; Mk.4.22.

21 the tone of instruction, and in vers.
22-34 the tone of encouragement.

1. In the mean time, during which.
While the Pharisees were plotting and
assailing Jesus with ensnaring questions,
ch, 11 : 53, 54. Whatever reading we
adopt in ch. 11 : 53, it is not necessary
to suppose Jesus still at the table. It
was, however, soon after. Innumer-
able multitude, the multitude in
myriads or tens of thousands. This is
an expression denoting indefinitely a
very large multitude. Gathered to-
gether, hastily. The plotting and
angry attack of the Pharisees may
have called the crowd together sud-
denly. Insomuch that they trode
one upon another. It was a time
of excitement. All wanted to see and
hear the great Teacher. The anger of
the Pharisees increased the desire.
There was a great crowding among the
multitude, each one eager to see and
get a good position. Naturally there
would be some treading one upon an-
other. First of all. Some Avould
join these words with what follows,
first of all, beware. This is hardly ad-
missible; it is better to join it with his
disciples. He began to speak first to
his disciples ; afterward he spoke to all
the multitude, ver. 13. It is especially
worthy of notice that while the Phar-
isees are giving vent to their rage,
Jesus addresses neither them nor the
multitude, but his disciples in the hear-
ing of all. He thus exhibits great self-
control and forbearance.

Beware, take heed to yourselves.
Jesus warns his disciples against the
leading sin of the Pharisees. The lan-
guage implies that the disciples were
more or less under its influence, and

that it was one against which they
would find it necessary to watch care-
fully, lieaven is a figure of difi*usive
and assimilating power, generally,
though not always, used in Scripture to
represent that which is corrupt and
evil. See on ch. 13 : 21. The leaven
of the Pharisees denoted their false
doctrines (Matt. 16 : 12) or pernicious
instruction, the pervading spirit and
essence of which was hypocrisy. See
on ch. 11 : 44. Hypocrisy was the great
sin of the Pharisees, which, like leaven,
had permeated their hearts, lives, con-
duct, and teaching. The disciplea
would, of course, guard against the
openly vicious, but not always against
such great pretenders to holiness and
religious knowledge. Hence the neces-
sity of the warning.

2. For introduces the reason for giv-
ing special heed against falling into
this leading sin of the Pharisees.
There is nothing covered, etc., a
proverbial saying, implying that both
truth and error, though covered up and
hid for a time, should be brought to
light. Hypocrisy would be unmasked,
truth would be displayed and vindi-
cated. Nothing which had been taught
in secret was to be withheld, but all
announced publicly. The secret de-
signs, too, of their enemies would also
be made known, exposed to the light
of truth, and condemned at the judg-
ment, Eph. 5 : 13 ; 1 Cor. 4 : 5.

3. The principal thought of the pre-
ceding verse expanded and specially
applied to their words. Whatsoever
ye have spoken in darkness, etc.,
privately, secretly, as in the darkness
of night. That Avhich ye have
spoken, whispered, as it were, in th

L. D. 29

LUKE xn.

287

4 And I say unto you, ^ my friends, " Be not afraid of
them that kill the body, and after that "have no more

5 that they can do. But I will forewarn you whom ye
shall fear: ^Fear him, which after he hath killed
hath power to cast into hell ; yea, I say unto you,

6 Fear him. Are not five sparrows sold for two * far-
things? and "not one of them is forgotten before God :

20. »-lo. Jlieb. 12. 28, 29; Rev.l4. 7. «Mt. 10.29. 'Job 12.10;
104. 27-30 ; 113. 5, 6 ; 145. 15, 16.

».Tohn 15. 14,15.
»I.s. 8. 12. 13; 51. 7,

8, 12, 13; Jer. 1.
8; Dan. 3. 10-18
Mt. 10. 28; Ac.
20. 23, 24 ; Ro. 8.
a'>-39; 1 Pet. 3,
14 ; Kev. 2. 10.

»Ml. 2-5. 46; Mk.

9. 4;i-48; Rev.
Ps.

•at, iu closets, retired chambers,
hall be proclaimed, as by a public
lerald upon the housetops. The

oofs were flat, upon which the people
Q the evening were accustomed to sit.
t is still a custom in the East to make
>ublic proclamation from the house-
ops. " At the present day local gov-
mors in country districts cause their
ommands to be thus published. Their
•roclamations are generally made in
he evening, after the people have re-
amed from their labors in the field.
'he public crier ascends the highest
oof at hand, and lifts up his voice in a
3ng-drawn call upon all faithful sub-
ect5 to give ear and obey. He then
roceeds to announce in a set form the
rill of their master, and demands obe-
ience thereto." — Dr. Thomson, Land
nd Book, vol. i., p. 51.

Thus their words and deeds, though
1 greatest secrecy, should be made
nown most publicly. Xo veil of hy-
ocrisy, therefore, could possibly con-
eal their real characters if they should
e what they ought not to be.

4, o. Hence, since everything is to be
rought to light, Jesus warns his dis-
iples against concealing the truth from
iie fear of man. I say unto you,
aus giving emphasis to the injunction
•hich follows, yiy friends, a special
tie to his disciples, John 15 : 13-15.
uch a title would tend to encourage
lem in obeying a command amid great
ifficulties and dangers. Be "not
fraid, in your confessions of truth, in
pposition to the holy and reverential
ear which should be exercised toward
rod. Persecutors could only do them
sternal injury, while God's' power ex-
;nds over their spiritual nature, and
ence is the true object of reverential
;ar. Notice that men can only kill
lebody, but they can do no more. The
)ul still lives, though the body be
ead. The soul and body are together

not said to be killed, but cast into
hell, in Gehenna, the place of future
torment, which puni.shment is distinctly
stated to be everlasting in Matt. 25 : 4*5.
The command is emphatically repeated,
Yea, I say unto you. Fear him.

Some very able commentators have
strangely supposed that Satan is pre-
sented in the fifth verse as the destroyer
of souls and the object of fear. But an
exhortation to fear the devil would be
out of place in this connection. The
disciples are exhorted to fear him who
has power and authority to cast into
hell, which can refer only to God, whom
James declares (James 4 : 12) to be " the
one Lawgiver and Judge, who is able to
save and destroy." Xo such ability is
ascribed to Satan or to any created
being. Satan is nowhere represented
as administering the punishments of
hell ; but is himself condemned to suffer
punishment with the wicked there.
Compare 2 Pet. 2 : 4.

6. Still another reason for not fearing
their persecutors : his disciples are un-
der the protection and providential care
of their heavenly Father. As, therefore,
they should exercise a godly, reveren-
tial fear toward the Almighty, so also
they should exercise a childlike trust in
him as their heavenly Father.

Are not five sparrows? The
word translated sparroics means little
birds generally, including sparrows es-
pecially, which were very abundant,
small, and cheap. Two farthings.
The word thus translated farthing des-
ignates a Eoman copper coin, worth a
cent and a half. So minutely does your
heavenly Father watch over all events,
that not even one of these is for§:otteu
before God. They are still abundant
in Palestine, sometimes brought to
market and sold as food. " The spar-
rows," says Dr. Hackett {Scripture
Illustrations, p. 94), " which flutter and
twitter about dilapidated buildings at

288

LUKE XII.

A. D. 29,

7 ''but even the very hairs of your heads are all num-
bered. Fear not, therefore : "ye are of more value
than many sparrows.

8 Also I say unto you, ^Whosoever shall confess me
before men, ® him shall the Son of man also confess

9 before the angels of God : ^ but he that denieth me
before men shall be denied before the angels of God.

10 And ^whosoever shall speak a word against the
Son of man, it shall be forgiven him : but unto him
that blasphemeth against the Holy Ghost, it shall not
be forgiven.

B Mt. 12. 31, 32 ; Mk. 3. 28 ; 1 John 5. 16.

bch.21.18; ISara
14.46; 2Sam.U
11 ; Ac. 27. 84.

cMt. 6. 26; 12. 11
12.

dPs. 119. 46; Mt,
10. 32; Ro. 10.9
10; 2 Tim. 1. 8

1 John 2. 23.

• Mt. 25. 34 ; Rev,

3.5.
'ch.9. 26; Mt. 26

70-75 ; Mk. 8. 38

2 Tim. 2. 12, 13
2 Pet. 2. 1.

Jerusalem, and crevices of the city
walls, are very numerous. In some of
the more lonely streets they are so noisy
as almost to overpower every other
sound." Matthew (10 : 29) says two
sparrows for a farthing, thus presenting
a pleasing variety and illustrating a law
of trade, that the price of an article
decreases according to the number sold.

7. But even the very hairs of
your heady etc. A proverbial expres-
sion, showing in the most forcible lan-
guage the special providential care of
God over his children. Their very
hairs, and the smallest things that per-
tain to them, are precious ; and they are
watched over and cared for. How much
more value than many sparrows
are they who have an intelligent and
immortal nature, and have been re-
deemed by such a costly price as the
precious blood of Christ! 1 Pet. 1 : 18,
19. The argument is from the less to
the greater, very similar to that in Matt.
6 : 26. Compare 1 Sam. 14 : 45 ; ch. 21 :
18 ; Acts 27 : 34.

8, 9. Yet another reason for encour-
agement and boldness amid persecu-
tion : Fidelity will be approved and
rewarded ; the unfaithful and the
deniers of his name shall be rejected
and punished. Whosoever. The ap-
plication is made general : Every one.
Confess me before men. Shall
acknowledge me as the Messiah, his
Lord and Teacher. Him shall the
Son of man confess, acknowledge
as his disciple, before the angels of
God, as their Intercessor, as their
Judge, and in the glories of the heav-
enly kingdom. But he that denieth
liim, refuses to own him as his Lord
and Teacher, the Messiah, he will also
deny, reject, and disown as his at the

judgment, before the holy angels. The
confession must be true and genuine
indicative of the state of the heart a!
united in a spiritual, living union witl
Christ. So also the denial must be
indicative of a heart that really refuses
to receive Christ and acknowledge hiii
as Lord. Hence " the Lord will nol
confess the confessing Judas, nor denj
the denying Peter." — Alford.

10. From denials Jesus proceeds tt
blasphemy. He brings the two kindi
of blasphemy into prominence, since
they are especially connected with the
new dispensation. Shall speak a
vi^ord against. The language here is
to be interpreted by the connection, and
evidently refers to blasphemy. It musi
be borne in mind that the word trans-
lated blaspheme primarily means tc
speak evil of, to rail at, to slander. And
it is worthy of notice that this sin
against the Spirit is always connected
with speaking, oral utterance — that
malignity which finds vent in blas-
phemous language. Son of Man.
The Messiah, the second person of the
Trinity, vailed in human flesh and in
humiliation, Phil. 2 : 6-8 ; see ch. 5 : 24.
His divine character might be more
easily overlooked than after his resur-
rection. Blasphemy against him was
therefore less heinous than now. But
the same is true of blasphemy against
the Spirit ; for his power was also less
manifest before the day of Pentecost
than since. As the truth then uttered
was intended not merely for that par-
ticular occasion, but for the whole gos-
pel dispensation, we must regard it as
referring to Christ and the Holy Spirit,
the second and third persons of the God-
head.

Blasphemeth) to speak evil. Among

A. D. 29.

LUKE XII.

289

11 •'And when they brinsr you unto the synae-ocrues. ^ch.2i.i4;Mt. lo.

the heathen, speakins: evil of their gods,
IS well as of their fellow -men, was eoiu-
iion ami scarcely thoui^ht worthy of
jlaine. But among the Jews, reviliiis^
;he one true God wius regarded as a
;errible and capital crime. Hence the
i^ord in Scripture, when ap])lied to God,
;.ook upon itself the stronger meaning
o blaspheme, to speak irreverently and
mpiously to God, or of God, or of sacred
hings. As reviling a felloAV-man ])re-
iupposes a malicious purpose, so blas-
phemy presupposes an impious inten-
iou to detract from the glory of God,
md to alienate the minds of others from
he love and reverence of God. Wher-
iver it is spoken of in Scripture it is
dso connected with oral utterance. An
dea of this sin may be gained from
jCV. 24 : 10-16, where the son of an
sraelitish woman blasphemed the
lame of Jehovah, vented against him
i,buse and imprecations, and he Avas
toned to death. It was a most heinous
in, and amounted to treason under the
heocracy. Another instance is re-
;orded iii 2 Kings 18 : 28-35; 19 : 1-6,
Inhere Jehovali and his perfections are
ualiciouslv reviled. See also Rev. 16 :
0, 11.

We may conceive a gradation of
►lasphemy, the highest being that
gainst the Holy Spirit, as God con-
icting, renewing, and sanctifying,
s'ext to this is that against the Sou
Matt. 12 : 32), as God manifested in
he tlesh, engaged in the work of re-
iemption. Then that against the Fa-
her, or God, the great original source
f love and mercy, or, as Whedon styles
lim, the original background of Deity.
Lnd lowest of all, speaking reproach-
ully of sacred things.

What, then, is it to blaspheme
igaiust the Holy Spirit? It can-
lot be mere continued opposition to
he gospel, obstinate impenitence, or
inal unbelief, for this is not specific
nough ; and besides, on the same
►rinciple by which this is regarded
s unpardonable, every sin might be
tyled unpardonable if the individual
ontinues to indulge in it. The sin,
lowever, was of a specific kind, and
eeras to have been wilfully maligning
ud vilifying the Holy Spirit. This

seems evident from Matt. 12 : 24-32.
The Pharisees had attributed the power
of Jesus to his being a colleague with
Satan, and had use(l the contemptuous
and opprobrious term Beelzebub, and
had also said, " He hath an unclean
spirit," ^Nfark 3 : 30. Thfl|^ were guilt/
in this of blasphemy against the Son,
and especially his divine nature. He
warns them, therefore, that but a step
further and their sin would be unpar-
donable. The sin, however, implies a
state of heart, malignant and wilful op-
])osition to the Spirit. Thus the Phar-
isees, surrounded with abundant ev-
idence that Jesus was the Son of God,
exercised a malignant and wilful oppo-
sition to him. Their abusive language,
under these circumstances an index of
the malignity within, was blasphemy
against the Son. So in regard to blas-
pheming against the Spirit, there must
be a knowledge and a full intention.
It can be committed, therefore, only
where a person is surrounded with the
evident manifestations of the Spirit,
and under his influence ; where he
knows and is convicted that it is the
Spirit, and yet in his opposition mali-
ciously and wilfully maligns and tra-
duces the Spirit. Compare 1 Tim. 1 :
13, where we learn that Saul of Tarsus,
the blasphemer, 6bX,n\nQd mercy because
he did it ignorantly in unbelief. The sin
is more aggravated than grieving the
Spirit (Eph. 4 : 30) ; it is the extreme
and highest form of resisting the Spirit,
Acts 7 : 51. It is without doubt the sin
unto death (1 John 5 : 15), and in an
aggravated form is referred to in Heb.
10 : 29 as doing despite unto the Spirit
of grace. Compare Heb. 6 : 4-8 ; 2 Tim.
3:8; Jude 4, 12, 13.

Since God comes to the hearts of men
only as the Holy Spirit, sins against the
Spirit are the most heinous, being the
most directly against God, and blasphe-
my against him the extreme of all sin.
It is an insult which always oversteps
that line between God's patience and
his wrath, which results in incorrigible
hardness of heart and in the departure
of the Spirit for ever. Hence it is a sin
which, both from its nature and the
consequent final departure of the Spirit,
can never be forgiven.

290

LUKE XII.

A. D. 29.

and unto magistrates, and powers, take ye no thought
how or what thing ye shall answer, or Avhat ye shall

12 say : 'for the Holy Ghost shall teach you in the same 'ch. 21. 15 ; Ac. 4.
hour what ye ought to say. ^ ' ^' ^' ^^'

Cautions against covetousness ; and exhortations to confidence
in God, and to watchfulness.

13 And one of the company said unto him, Master,
speak to my brother, that he divide the inheritance

14 with me. And he said unto him, J Man, who made

j Ex. 2.

8. 11 ;

14 ; John
16. 36.

To the question, Can this sin be now
committed f it must be answered, Most
assuredly. The Holy Spirit is in the
world among the followers of Christ,
convicting the world of sin, and of
righteousness, and of judgment. He
can be thus opposed and blasphemed.
He comes in contact with men, and
under the light of the gospel they have
all the knowledge necessary for com-
mitting so terrible a sin. The great
anxiety of ma«y, however, especially
of those under deep convictions of sin,
lest they have committed the unpar-
donable sin, is unnecessary. Their anx-
iety is an evidence that they have not
committed it, for their convictions show
the presence and the striving of the
Spirit, who still says, " Come." The
spiritually blind and insensible, they
who discover no compunctions of con-
science and no striving of the Spirit,
are the ones to be alarmed. And to all
who are trifling with the Spirit, the fact
that this sin may be committed should
be a warning. Their trifling may grow
into a resistance which shall be so in-
tentional, so malicious, and so out-
spoken as to constitute this extreme of
all sin.

11, 12. Jesus goes on to assure his
disciples that in the hour of peril the
Holy Spirit would be present with them
to assist in their confession and defence.
They would be brought before all kinds
of tribunals: synagogues, which ex-
ercised certain judicial powers and pun-
ished by scourging; magistrates,
tribunals either Jewish or heathen ;
and powers, authorities, all who are
in authority. But at such times take
no thought, etc. Be not unduly so-
licitous ; be not anxious. See on ver.
22. How, the manner, what, the
matter, of your defence. For, etc.,
giving the reason why they should not
be ansious. Words would be given

them at the exact time needed — the
same hour. See Acts 4 : 8-12. And
even more than this, they should be
specially inspired and completely un-
der the control of the Spirit as instru-
ments, so that it should not be they that
spake, but the Spirit of their Father
speaking in them. We have here the
inspiration of the apostles on certain
occasions stated in the strongest possi-
ble terms. The promise of our Saviour
gave them, however, no encouragement
to preach generally without any fore-
thought or previous preparation. It
cannot be used to support any such
practice.

13-21. Jesus kefuses to divide
AN Inheritance. The Parable
OF THE EiCH Man. Eelated only by
Luke.

13. One of the company. Evi-
dently not a disciple, but some hearer
who had been impressed with our
Lord's wisdom and authority. In his
earthly troubles he thought Jesus was
just the one to set his matters right,
and perhaps regarding him as the Mes-
siah, he supposed it a part of hig
legitimate "work. Just at this point
Jesus very likely paused briefly in his
discourse, and the man, with a mind
full of his earthly troubles, gives vent
to his request. Master, teacher.
Speak to my brother, who was
probably standing by among the at-
tentive listeners. That he divide,
that he share wdth me. The inherit-
ance, the patrimonial estate. Ac-
cording to the Mosaic law the oldest
son had two shares, and the rest of the
children had equal portions, Deut. 21 :
17. Compare ch. 15 : 12. It was,
doubtless, the older brother against
whom the complaint was made. This
request shows that the people generally
paid great deference to his word.

14. Man. Neither this word nor

A. D. 20.

LUKE XII.

291

15 me a judiro or a divider over you? And he said unto
thoin, '' Take heed, and beware of covetousness : 'for a
man's life eonsisteth not in the abundance of the
thinii^s whieli lie ])ossesseth.

16 And he spake a parable unto them, saying;. The
ground of a certain rich man brought forth plenti-

17 fully : and he thought within himself, saying, What

kEx.

20. 17;

Col.

3.5

; 1 Tim.

6.7-

Hel

>. 13. 5.

1 Pro.

lo. 16;

HJ;

Ecc. 4

Mt.

6. 25, 26

the question that follows exhibits
personal displeasure or disrespect;
out there being a nobler word for
man iu Greek (Acts 1 : 11, 16 ; 2 :
14, 22, 29, 37), the less noble is here
chosen as more consistent with the re-
proof contained in the question, Rom.
2: 1. 3; 0 : 20.

Who made me a judge, etc.
Tills question is almost the same as
that of the Hebrews who rejected the
arbitration of Moses, Ex. 2 : 14, JV/io
constitute me a judge, in temporal affairs
to give sentence, or a din'der, a dis-
tributer of goods? The word translated
divider is found only here in the New
Testament. Some take it to mean a
private arbiter, in distinction from the
Judge as a public officer. It seems
better, however, to regard divider as
ex})lanatory of judge. Not only as a
judge to give sentence, but as an
umpire or arbitrator to apportion and
distribute. Over you, implying super-
intendence and power over. You in the
plural refers here to men in general.
Jesus intimates in this answer that he
had not been appointed to exercise tem-
poral power, or to administer civil jus-
tice, or to settle family disputes. The
interrogative form gives it emphasis,
and it contains a reproof for such a
misconception of his office and work.
His kingdom was not of the world, but
in the realm of truth, John 18 : 36, 37.

The principle here taught is consist-
ent with arbitration and settlement of
difficulties among brethren, 1 Cor. 6 : 1-6.

15. Jesus improves this opportunity
by warning the people against covet-
ousness, and by showing in a parable
that a man's life does not consist in
worldly possessions, however abundant.
These words he addressed neither to
the man nor his brother in particular,
but to them, the people generally ; yet
doubtless they were in a measure fitted
to them both. They contain a warning
against a common sin, and a sugges-
tion of man's true treasure.

Take heed and beware. A very
full and strong expression : See to it
and be on your guard against. Covet-
ousness. According to the most an-
cient manuscripts, all covetousness; all
kinds and degrees of greediness or
grasping for gain. Covetousness is
greedily keeping one's own as well as
desiring and grasping for the things of
others. It takes the affections and the
heart, which belong to God (1 Col. 3 :
5), and unites with it trust in uncertain
riches, 1 Tim. 6 : 17. One and perhaps
both of these brothers were guilty of
this sin ; certainly he who was holding
on to the disputed inheritance. Pos-
sibly the other also had manifested a
desire to obtain more than his part.

For introduces a reason why they
should be on their guard. A man's
life for time and eternity, eonsist-
eth not in the abundance of the
things which he possesseth. It is
not in his possessions, however abun-
dant ; it is of God. These cannot save
his natural life, and his higher spiritual
life may be lost through them. His life
in no sense is dependent upon them.
The following parable shows that abun-
dance did not save the rich man, and its
application in verse 21 brings to view
what is necessary to man's true and
higher life, to be "rich toward God."

16. A parable. See on eh. 8 : 4.
The ground, with the idea of large-
ness. The tract, the large farm. It
would appear that this man has become
rich in the most commendable of all
ways, through bountiful harvests. " It
was by God's blessing that he became
thus rich, which might have been a
real blessing if he had known how to
use it." — Alford. Brought forth
plentifully. This in the original does
not refer to harvests from year to year,
but to one large crop, which much more
than filled his barns.

17. He thought within himself,
he deliberated, reasoned within himself.
It was not an impulsive, hasty thought,

292

LUKE XII.

A. D. 29

shall I do, because I have no room where to bestow

18 my fruits? And he said, This will I do : ''' I will pull
down my barns, and build greater; and there will I

19 bestow all my fruits and my goods. And I will say
to my soul, "^Soul, thou hast much goods laid up ° for
many years ; take thine ease, eat, drink, and be merry.

20 But God said unto him. Thou fool, this night »» thy soul

» Ps. 17. 14.
"Tro. 18. 11 ; Er\

11.9; 1 Cor. 15.

32 ; Jam. 5. 5.
o.Tob 14. l;rro.i7.

1 ; Jain.4.]H-5.
P Job 20. 22 ; 27 8 ;

Ps. 52. 7; Jm.

4. 14.

but anxious and careful deliberation in
view of present necessities of the case
and the prospects of the future. Say-
ing, in his thoughts, perhaps uttered
half aloud to himself, What shall I
do? etc., a perfectly natural question.
Abundance brings anxiety and labor.
God often puts men into a position
where they must ask and answer a
similar question. Happy are they if
they answer it aright. I have no
room to bestow, etc., to stow my
fruits, grains of various kinds. " Thou
hast barns — the bosom of the needy,
the houses of widovvs, the mouths of
orphans." — Ambrose. His idea was to
hoard them up in safety. My. Notice
how frequently this word is used iu this
and the next two verses. He does not
remember God nor recognize his right
in his property. He reserves all for
himself, and makes it his portion with-
out once thinking that death may put
an end to all his expectations.

18. This will I do. These words
express a deliberate purpose. His
wrong and fatal conclusion could not be
attributed to haste or impulse. I will
pull down my barns, storehouses,
granaries. The conclusion of a world-
ly man, inflated with prosperity and
looking no farther than this life. And
build greater, satisfied with their
present site he would erect others more
capacious in their place. There will
I bestow, gather in, store. Fruits,
not the same word as that translated
fruit in the preceding verse, the pro-
duce of the field. Goods, in general,
including those eatables which would
not fall under the term fruits of the
field. Goods may also have reference
to those things which he had already
in store. It Avas the custom to lay aside
the fruits and grains for many years.
Compare Gen. 41 : 35, 36, 49. In this
conclusion there is no acknowledgment
of God as the giver, no recognition of
his personal responsibility and of duties
to God and his fellow-men, but an ex-

hibition of selfishness. It is " jiy
barns," "my fruits," " my goods."

19. In his base selfishness his thouj;ht3
are turned only upon himself and his
own gratifications. I will say, ex-
hibiting a spirit of vaunting pride and
self-complacency. To my soul, to
myself; that soul which was capable
of being lowered into the basest servi-
tude to the flesh, or developed and ele-
vated in all its powei's, and through the
Spirit delivered from all bondage and
raised into fellowship with God. Soul
is here most fitting, being a sort of
middle word between body and spirit.

Thou hast much goods laid up
for many years. He boasts himself
not merely of to-morrow but of many
years. The self-deceit and confidence
of a false hope. He had many good.t,
not only the abundant harvest of that
year, but the accumulated stores of pre-
vious years ; and then his fields would
continue to yield. Take thine ease,
cease toiling and rest, eat, drink, and
be merry, the merriment or sensuous
delight connected with feasting. In-
stead of seeking intellectual and spirit-
ual enjoyments, he proposes to satisfy
his sensuous and animal nature with
pleasures. Compare 1 Cor. 15 : 32;
Isa. 22 : 13, " Let us eat and drink, for
to-morrow we die." The Epicureans ut-
tered many such sentiments of reckless
sensualism. Yet this planning for future
indulgence from overabundance is what
most worldly men would do, and think
it their right.

20. But God said. What a striking
contrast to this man's soliloquy ! This
is a most vivid stroke of the parable.
" How awfully do these words of God
peal forth, as thunder from the bosom
of a dark cloud, blackening the heavens
which but a few moments previous were
glowing with the splendors of the noon-
day sun." — J. J. Owen. We can only
surmise how God spoke, whether by
revelation, sudden presentiment, alarm
of conscience, or by mortal sickness.

A. D. 29.

LUKE XII.

293

shall be required of thee: <»then whose shall those

21 thingrs be, wliich thou hast provided? So is he that
laveth up treasure for himself, "" and is not rich toward
God.

22 And he said unto his disciples, Therefore I say unto

<Job27. 16, 17;Ps.

39. 6; 49. 17-19;

Jer.17.11; 1 Tim.

6. 7.
' ver. 33 ; ch. 6. 24 ;

Mt. 6. 19, 20 ; 1

Tim. 6. 17-19 ;

Jam. 2. 5.

"Whatever it was, God in effect said this.
In the language of ])arable, God may
be represented as Siiving what he does.
Thou fool. Literally, fool! The
pronoun weakens the deep scorn of the
epithet. The Greek word means irithout
viind, sense, or understanding. Cora-
pare Luke 11 : 40. What this man,
and worldly men generally, might call
world Iv prudence, God regarded as sin-
ful and latal folly, Ps. 49 : 10-12.

This night. ' It was in the night
that he formed his plans for future ease
and enjoyment, vers. 18, 19. This night
stands opposed to many years in the
preceding verse. Thy soul, not only
thine personally, but thine as it is,
debased to mere sensual enjoyments.
Shall be required of thee, thou
shall die. The soul demanded, given
up, and judged, is in striking contrast
to the soul in the preceding verse,
taking its ease, eating, drinking, and
making merry. Literally, require thy
soul of thee ; some supply they as the
subject {they shall require, etc, ), referring
to the death-angels, or even to robbers
and murderers, who may have come
upon him that night. Yet if this verb
be employed in the impersonal sense,
thy sold is required of thee, the indefinite
subject is implied. How and by whom
requiretl is left to conjecture. Sudden
deaths frequently occur at night, Job
27 : 19, 20. His ponderings, enthusias-
tic plannings, and overwhelming joy
during the night-watches may have
brought on apoplexy, or some other
cause of sudden death.

Then, rather, ainl. Whose shall
those things be which thou hast
provided, or didst provide f The in-
terrogative form gives emphasis to the
fact that his fruits and goods will be
his no longer. "Whose shall they be?
Thine ? Nay ; thine no longer ! They
can afford thee no comfort in the grave.
Growing out of this idea is that of the
uncertainty to whom after death his

Possessions would come. Compare Job
.7 : 16-19 ; Ps. 39 : 6 ; Eecl. 2 : 18, 19, 26.

21. Jesus applies the parable. So,
or thus, is he, sucli is the folly and end
of him who layeth up treasures for
himself, as this rich man did, and is
not rich toward God, or in respect
to God. " Tliere is a force and pro-
priety in this phrase (translated toicard
God) which our language will not
exactly express. It represents God as a
depository, in whose hands the good
man has lodged his treasure; and who
has, as it were, made himself account-
able for it in another and better world.
Compare Prov, 19 : 17,"— Doddridge.
Go<l is the Christian's banker. Jiich,
in faith, in acts of charitv and piety, 1
Tim. 16 : 18 ; James 2 r'o ; Rev. 2 : 9.
The trust and the aims of this rich man,
and of all like him, terminated upon
himself, and not upon God. What an
enforcement of the exhortation, ** Be-
ware of covetousness " (ver. 15), is this
parable and its application I

22-34, Jesus exhorts them to
TRUST IN God and lay up Heaven-
ly Treasures. Compare 6 : 23-33,
where the same things are taught with
slight variations. The ever-changing
audiences of our Lord needed the same
and similar truths. The connecticm is
close, and the discourse most natural.
Since the very essence of covetousness
was selfishness, and it was connected
with and excited by distrust in God, it
was most fitting for Jesus to turn the
minds of his disciples away from them-
selves to an ever- watchful and loving
Father, in whom they could trust and
from whom they could receive unfailing
treasures.

22. He said nnto his disciples.
Having addressed the multitude (vers.
13, 15), he now turns again to his
followers. Therefore, closely con-
necting the discourse with what pre-
cedes. 0)1 account of this, or since this
is so, that earthly riches are unsatisfy-
ing, unreliable, and often fatal to man's
highest interests. According to many
manuscripts you is emphatic. There-
fore to you, ray disciples, in contrast to

294

LUKE XII.

A. D. 29.

you, "Take no thought for your life, what ye shall eat ;

23 neither for the body, what ye shall put on. The life
is more than meat, and the body is more than raiment.

24 Consider the ravens : for they neither sow nor reap ;
which neither have storehouse nor barn ; and 'God
feedeth them : " how much more are ye better than

25 the fowls? And which of you with taking thought

26 can add to his stature one cubit. If ye then be not

• Mt. 6. 25-33.

tjob ?.8. 4

147. 9.
»Mt. 10.31.

'8.

the multitude, I, your teacher with
authority, say take no thought,

take not thous^ht, be not concerned
about your life, etc. Dr. Fish, who
.visited Palestine in 1874, relates an
incident beautifully illustrating this
expression. His daughter, who had
been left sick at Jerusalem while he
journeyed northward, in a day or two
sent the following telegraphic dispatch :
" Do not be anxious ; I ara better. I
go to Joppa to-morrow." The telegram
was received at Shechera in Arabic,
and translated into English it read :
" Don't you think ; I am well. I go,
etc." At first he pondered over the
first clause, when suddenly the words
of our Saviour, " Take no thought for
your life," rendered plain its meaning.
Don't yoity think, or take no thought, be
not troubled, anxious or solicitous.
And such he found to be a very com-
mon expression in Arabic at the pres-
ent day. The idea of our Lord's ex-
pression is at once plain. Make not
your physical and temporal wants the
special and great objects of thought and
care. The precept has special reference
to a concern for t\\Q future, as is evident
from verse 33 and from the context. The
practice of it should be coupled with
prayer (ver. 11 ; Phil. 4:6), and with
a faith in God that "all these things
shall be added," ver. 31. Godliness,
instead of involving the loss of food
and raiment, has the promise of the
life that now is as well as that which
is to come, 1 Tim. 4 : 8. Diligence, in-
dustry, foresight, and the use of those
means which God in his providence
puts in our hands, are not condemned;
out those questions and that concern
which imply distrust and unbelief in
our heavenly Father.

23. The life is more than meat
[food). The argument is from the
greater to the less. He who gives us
life will sustain it ; he who made the

body will clothe it and provide for
it. Life is more important than food.
The body is of more vahie than rai-
ment.

24. Jesus proceeds and draws an
argument from God's care for the in-
ferior creation, first in regard to food
(vers. 24-26) and second in regard to
raiment, vers. 27, 28. Arguing from
the less to the greater, he shows that
he who cares for the birds and the
flowers will most assuredly provide for
his intelligent creatures, and especially
his spiritual children. Consider, re-
gard with attention. Ravens, heavier
and of greater sagacity than the crow,
black with gleams of purple passing
into green ; solitary in their habits.
Noah sent forth a raven from the ark,
Gen. 8 : 7. They fed Elijah, 1 Kingg
17 : 4. Not allowed for food by the
Mosaic law. Lev. 11 : 15. Their solitary
habits and their restless flying about in
search for food to satisfy their voracious
appetites may be the reason why they
are mentioned as objects of God's pro-
viding care, Job 38 : 41 ; Ps. 147 : 9.
Neither storehouse, for fruits and
goods, nor barn, for grain. Though
the birds neither sow nor reap, yet they
build their nests and seek their food.
The exhortation of our Saviour is not
against labor and industry, but aeainst
an undue solicitude i^ regard it our
future support. God feedeth them,
Job 38 : 41] Ps. 147 : 9. Better.
More valuable. Fowls, rather bird^
in general.

25. By a pointed question our Lord
shows the weakness of men, and hence
the importance of trusting God for food,
after, like the birds of the air, doing
their part. Stature. The word in
the original means primarily age, and
secondly stature, and may be trans-
lated by either. If by the latter, then
the meaning is, you ai'e not able to add
anything to your height, or to promote

A. D. 29.

LUKE XII.

295

able to do that thing which is least, why take yo

n thought for the rest? Consider the lilies how they

grow : they toil not, they sj)in not ; and yet I say unto

you, that ^Solomon in all his glory was not arrayed ' 1 1^. lo. 5-i7, 33.

28 like one of these. If then God so clothe the grass,

roiir growth; God has charge of this,
md regulates the size of your body
rithout any purjiose or direct agency of
'our own. \\'\\\ then take thought and
)e concerned ahout your food, and thus
listrust your heavenly Father? It seems
tetter, liowever, to transhite ofje. It
.grees better with the context. Jesus is
peaking of life, and of food as necessary
o sustain it. It is also an objection
0 the interpretation, stature of the body,
hat a cubit to one's height is a very
Teat addition, whereas in the next
erse it is described as " that whicli is
east." Age, as noted above, is the
irimary meaning of the word, which
3 so transhited in John 9 : 21, 23, and
leb. 11 : 11. To the objection that
libit, a standard of measure from the
Ibow to the tips of the fingers, usually
eckoned a foot and a half, more or less,
ras a measure of space and not of time,
; may be replied that terms of length
re sometimes applied to time; as in Ps.
9:5, " Thou hast made my days as a
andbreath." "We also speak of " an
ich of time." The allusion here is
oubtless to life as a journey or pil-
rimage, to which a cubit would be a
ery insignificant addition. The mean-
ig then is. Who, by taking thought,
an make the smallest addition to his
ppointed pilgrimage on earth ? Since,
len, you cannot do that which is the
jast, be not unduly solicitous about the
est, but trust your heavenly Father,
nd devote yourselves wholly to him.

26. If ye then be not, etc. The
rgument is from the less to the greater,
'o add a little to life is a small tiling
'^ith God, but to give life and to sustain
; year after after, to give the fruits of
le field and the animal creation for
)od, these are the rest, and require
ir greater exercise of infinite power.
Vhy, then, should you distress your-
jlves about the greater when anxieties
bout the less can accomplish nothing ?
V^hy take ye thought ? Why are ye
nxious ?

27. Jesus now passes from food to
iiment. He might have drawn his

illustration here also from the animal
creation, but he descends to the vege-
tal)le, and by so doing presents hia
subject in a more striking light. Con-
sider, observe attentively. Lilies.
Several varieties of this Uower are fou„ I
in Palestine, usually red, orange, and
yellow. They grow wild in the fields,
and are noted for their beauty and
fragrance, Sol. Songs 2:1, 16; 5: 13;
6 : 2, 3. The kind of lily here intended
has given rise to much speculation.
** The Iluleh lily is very large, and the
three inner petals meet above and form
a gorgeous canopy, such as art never
approached and king never sat under
even in his utmost glory. And when I
saw this incomparable flower in all its
loveliness among the oak woods around
the northern base of Tabor and on the
hills of Nazareth, where our Lord spent
his youth, I felt assured that it was this
to which he referred. We call it the
Huleh lily because it was here that it
was first discovered." — Dr. Thomson,
Land and Book, vol. i., p. 393. The
toiling and spinning has reference to
sowing, and the gathering of the flax,
and the preparing it for clothing. This
the lilies cannot do, but God does that
for them which they are unable to do
themselves.

Solomon in all his glory, the
external splendor of his reign (2 Chron.
9 : 15-28), and especially his royal state
and dress as he sat upon the throne of
ivory, 1 Kings 10 : 18. Like one of
these. Even any one of these is clothed
in greater beauty and splendor than was
Solomon, who was regarded by the Jews
as the highest type of human glory.
Thus the work of God in nature exceeds
the art of man. God clothes the flowers
better than it is possible for man to
clothe himself. What confidence should
this inspire in us toward our heavenly
Father !

28. So clothes, or adorns, the
grass, herbage generally. The wild
flowers grow profusely in the fields of
Palestine and are cut down with the
grass. To-day — to-morrow, ex-

296

LUKE XII.

A. D. 29.

which is to-day in the field, and to-morrow is cast into

the oven ; how much more will he clothe you, '' 0 ye ' ^t- 8. 26.

of little faith?

And *scek not ye what ye shall eat, or what ye «Phii. 4. 6; i ret

30 shall drink, neither be ye of doubtful mind. For all
these thinpjs do the nations of the world seek after :

and your Fatlier knoweth that ye have need of these ^-^^ g 33. j rpj

31 things, y But rather seek ye the kingdom of God ; 4. 8; 6.6.

presses their brief existence. Under a
strong east wind the grass in Palestine
withers in two days, and often a south
wind causes the herbage to fade in a day.
Is cast into the oven. Dried grass
and the stalks of flowers were used for
fuel. The Jews had a kind of earthen
or iron o-ven, shaped like a large pitcher,
open at the top, in which they made a
fire. When it was Avell heated, they
made a paste of mingled flour and water
and applied it to the outside, where it
was quickly baked and taken off in thin
pieces. Ovens Avere also made by dig-
ging a cavity in the ground and lining
it with cement. A fire was built on the
floor of this oven, and when the sides
were sufiiciently heated, thin cakes were
stuck upon them and soon baked. " The
scarcity of wood in Palestine is very
great, especially in the southern part,
so that the people are obliged to resort
to the use of almost everything that
is capable of being burnt, in order to
procure the means of warming their

AN OVEN.

houses in winter and of preparing their
daily food. They not only cut down
for this purpose the shrubs and larger
kinds of grass, but gather the withered
grass itself and the wild flowers, of
which the fields display so rich a i^ro-
fusion." — Dr. Hackett, Illustration
of Scripture, p, 139.
How much more will he clothe

you ? The argument is from that of
less to that of greater value. If God
so beautifies the vegetable kingdom,
whose life is so brief, how much more
will he provide sufiicient covering for
you, his servants and his children, since
your life on earth is so much longer
and your nature and interests are so
much higher and more glorious ! Ye
of little faith* Ye so prone to dis-
trust God, and be careful for your
daily food. Having little confidence
in God.

29. The application of the argument
from the two illustrations just given of
God's care over the birds of the air and
the lilies of the field. Be not, therefore,
unduly solicitous about your food and
raiment. Seek not, with anxiety. A
strong expression. Neither he of
douhtful mind. Be not in suspense,
wavering, unsettled in mind, fluctuating
between hope and fear. Exercise a
calm hopefulness and trust in God.

30. To be thus anxious is heathenish
and dishonoring to God. Nations of
the Avorld, all besides the Jews, the
heathen nations. An essential feature
of heathenism is living for the present.
Ignorant of God's perfections, and of his
paternal care, and of the privileges of
his children, they naturally seek after
earthly things. Ilere the pharisaic Jew
and the formal and worldly Christian
unite with the heathen in their views
and practices. But let it not be so with
you, for God is your Father, and ye-
are not ignorant of his goodness, infi-
nite knowledge, and almighty power;
and he knoweth that you have
need of these.

31. Having shown what we should not
do — be unduly concerned about even the
necessary things of life — he shows what
we should do — seek the kingdom of
God, make it our one great object of
pursuit; make all things subordinate
to this ; and thus, whether we eat or

A. D. 29.

LUKE xir.

297

32 and all these things shall he added unto you. Fear ;JJt.^7. u; 20. ir,;
not, 'little Mlock ; for " it is your Father's good ])lea- ];,,,„ in.'jr./j:. '

33 sure to give you nhe kingdom. <* Sell that ye have, t-ch. 10.21; Mt. 11.
and give alms; 'provide yourselves bags which wax ^q^^^' ^^^' ^'

•Jam. 2. 5 ; 1 Pet. 1. S-.-) ; 2 Pet. 1. 11. <» Mt. 19. 21 ; Ac. 2. 45 ; 4. 34, 35.
•ch. IG. 9 ; Hag. 1. 6 ; Mt. 6. 19, 20 ; 1 Tim. 6. 17-19.

irink, or whatever we do, do all to the
Sflory of God. In the sermon on the
iuount (Matt. 6 : 33) Jesus says, "Seek
first," etc. The command is here abso-
lute, but amounts to the same. This
rtill be indeed laying up treasures in
[leaven, ver. 33. ' Seek the spiritual
:>lessings of the gospel, and that ri<jht-
wusncss, that conformity to the divine
(rill wliich God requires. Matt. 6 : 33 ;
Micah (0 : b, 8. By thus seeking their
aighest good in God, and striving to do i
lis will and promote his cause, they I
n^-ould receive those very things for
which tliey were so prone to be anx-
ous. All these things shall be I
idded to you. Omit all, according '
X) the highest critical authorities. All
mch things as vou may need will God I
bestow. Wealth is not promised, but j
;hose things necessary for food and rai- i
ment. He who seeks the kingdom of i
jrod can cast all his care on God, and
leave his worldly things, as well as all j
:hings, to the will of God. Compare 1 '<
K.ings 3 : 9-13, where Solomon asks
)nlv for wisdom, and riches are added,
iud 1 Tim. 4:8; Q:S; Mark 10 : 30.

32. Jesus encourages them in exercising
faith in God and seeking his kingdom.
Fear not, foes, dangers, difficulties,
mch as had ah-eady been mentioned
[vers. 4, 11, 22), and any others which
might arise in seeking the kingdom of
Grod, Little flock, in contract to the
multitudes who were not his disciples,
ind at the same time expressive of the
tender resrard of the good Shepherd,
John 10 T 11 ff". Little jJock in the
original is a double diminutive giving
smphasis to their small numbers, and
silso expressing his tender feelings and
his confidential relations to them ; the
two ideas are brought out in two ex-
pressions, re}'y little flock, my little flock.
For, introducing the great reason for
easting aside fear, etc. It is, it teas
and it continues to be, your Father's
good pleasure, or it hath pleased
vour Father to give you the king-
dom. Thus is brought to view the

13^

benignant purpose of God and his great
delight in forming and carrying it out.
Compare Eph. 1:5; Phil. 2 : 13; 2
Thess. 1:11. Hence his protection wa.s
not one of uncertainty, but the sure
result of his unchangeable purpose and
love. The kingdom, the Messianic
kingdom with it^ privileges and bless-
ings. See on ch. 4 : 43. He had com-
manded them to seek it (ver. 31), and
now declares it the will and pleasure
of God to give it.

33, A strong direction in regard to
almsgiving. Substantially the same is
expressed negatively in Matt, 6 : 19.
Sell that ye have and give alms.
So the converts on the day of Pentecost
did. Acts 2 : 44, 45. But the command
may be obeyed in spirit as well as in the
letter, according to the times and cir-
cumstances in which we live. Hoard
not up for yourselves, but dispense with
a liberal hand. Regard not property as
yours, but God's ; trusting in him as
your Father, use it in doing good. See
ch. 11 : 41, " We are not to look upou
this injunction as giving any counte-
nance to the idea of a man's voluntarily
denuding himself of all his property,
and reducing himself to poverty and
beggary, as if that were in a remarkable
degree acceptable to God, What more
absurd or unchristian than the Popish
toleration and encouragement of mendi-
cant friars — lazy, useless, self-righteous
beggars? What our Lord here says, is
to be considered in connection with
what goes before. Instead of worldly
anxiety and an undue desire to accumu-
late, he enjoins not only trust in Provi-
dence, but liberality to the poor. He
teaches his followers, instead of resem-
bling the rich fool, in laying up all their
fruits and goods for themselves, they
should sell what was not needful for
themselves in order that they might
have wherewithal to assist those who
were in need." — J. Foote,

In thus doing they would insure true
wealth to themselves. Provide bags,
purses (see on ch. 10 : 4), which wax

298

LUKE XII.

A. I). 29.

not old, a treasure in the heavens that faileth not,
where no thief approacheth, neither moth corrupteth.

34 ^For where your treasure is, there will your heart be
also.

35 K Let your loins be girded ahout, and ^ your lights

36 burning; and ye yourselves Hike unto men that wait 'Mt. 25.1-13
for their lord, when he will return from the wedding ;

that when he cometh and knocketh, they may open ^ ^^ ^4 45-47

37 unto him immediately. •> Blessed are those servants, pet. 3. 14.

'Mt. 6.21; Col. 3. 2.

«1 Ki. 18.46 ;Eph.

6. 14.
h Mt. 5. 16.

not old, of such enduring material as
never to wear out or become rotten.
A treasure, not merely precious
metals, but stores of all kinds, pointing
to that spiritual treasure in heaven
which alone faileth not. Where
no thief approacheth to break
through and plunder, neither moth
corrupteth, consumes, destroys. The
injunction is : let your highest aims
and your chief good be in heaven. Be
"rich toward God" (ver. 21); live by
faith in the enjoyment of the divine
favor, and in a living hope of an eternal
inheritance (1 Pet. 1:4); rich in good
works, and laying up for yourselves a
good foundation against the time to
come, 1 Tim. 6 : 18, 19. The contrast is
between the perishable treasures 07i
earth and the imperishable ones in
heaven. Seek the latter; for, though
the enjoyment of them begins on earth,
they are beyond this world and this
life, and are not subject to change or
decay.

34. Where your treasure is.
The treasure and the heart must go
together. Here is another reason show-
ing that our chief good should be in
God. What we value we love. Our
hearts will be fixed supremely on our
highest good. If our treasure, then, is
in this world, our affections are fixed
upon it; we have nothing in the future
world to engage our love. At death we
must leave the decaying treasures of
earth, and our hearts be comfortless.
But not so if our treasure is in heaven.
It is not only imperishable, but the soul
enjoys foretastes here, and enters upon
its full enjoyment hereafter. The heart
and its treasure will be brought together
in heaven.

35-48. Jesus exhorts his Disci-
ples TO Watchfulness and Fi-
delity. Compare Matt. 24 : 42-51.
We have here further illustration of our

Lord's repetition of weighty and im-
portant truths. The passages here, and
also in Matthew, suit the connection.
It is very arbitrary to suppose that the
language in either is quoted out of its
connection. Authors may sometimes
bring together and arrange detached
and independent truths ; but to ar-
range a discourse and represent that it
was spoken at a given time, when it
was really uttered at another time, is
both unnatural and dishonest.

35. Let your loins be girded
about. There is reference to the cus-
tom of binding up the long flowing
robes about the loins with a girdle or
sash when about to engage in active
exercise. Thus Elijah girded his loins
to run, 1 Kings 18 : 46. Compare John
13:4; Eph. 6 : 14 ; 1 Pet. 1 : 13. To
be girded denoted preparedness, activ-
ity. Your lights, lamps, burning,
thus watch and be in readiness. The im-
agery is derived from the marriage cus-
tom of being in readiness with burning
lamps to join the procession, or here, to
receive it as it approached the house.
See next verse, and compare Matt. 25 :
1-13. They were not only to be girded,
ready for active service, but their lamps
were to be burning, prepared for imme-
diate use. While they were not to be
anxious about food and raiment, they
were to do their duty to their Master in
faithful watching and service.

36. In the preceding verse constant
readiness is enjoined ; in this, constant
watchfulness to receive their Lord.
Ye, emphatic, in distinction from the
girded loins and burning lamps. That
wait for their Lord. The virgins in
Matthew (25 : 10) were waiting to join
the marriage procession, these men-
servants to receive their lord, who is
the bridegroom, on his return from
the wedding. Immediately, at
once, at the very moment of knocking.

i. D. 29.

LUKE XII.

299

whom the lord when he cometh shall find watching.
Verily I say unto you, ''that he shall ^'wd himself,
and make them to sit down to meat, and will come
forth and serve them. 'And if he shall come in the
second watch, or come in the third watch, and find
them so, blessed are those servants. ™And this know,
that if the good man of the house had known what
hour the thief would come, he would have watched,
and not have suffered his house to be broken through.
" Be ye therefore ready also : for the Son of man com-
eth at an hour when ye think not.
Then Peter said unto him, Lord, speakest thou this

kjohn 1^. 4, 5; 1
("or. 2. 9; Ruv.
7. 17.

> 1 Thcs. 5. -1, 5.

»Mt. 24. 43; 1
Thes. 5. 2 ; 2 Pet.
3. 10; Rev. 3.3;
IG. 15.

■ch.21.34,3r>;Mt.
24. 44; 25. 13;
Mk. 13. 33; 1
Thcs. 5. 1-6; 2
Pet. 3. 12,

"^hcv should be ready to receive Christ,
he Lord, at the first signal, whether at
lis .<5econd coming or at death and the
udgment.

37. Blessed, happy. See on ch. 1 :
5. Jesus encourages wat^'hfulness by
escribing the happy condition of those
ervants who shall be thus found at
is coming. Verily, I say unto
ou. Amen, triUy I say, etc. Jesus
5es this emphatic and authoritative
xpression in uttering momentous
ruths. He is the Amen, the faithful
nd true Witness, Rev. 3 : 14. He
hall gird himself, even as he had
ommanded liis disciples to be girded.
low he will reward their fidelity and
a turn serve them. Make them sit
lown, make them recline at table, the
inguage conforming to the customary
osture in eating.

Notice how great the condescension I
. Girding himself; 2, Causing them
> recline at table ; 3. Coming forth to
erve them, to minister to their wants
nd wait upon them. He shall treat
tiem, not as servants (ch. 17 : 8), but
s most honored guests. We find no
arallel to this in mere human history,
esus alone has given us a parallel in
rashing the disciples' feet, John 13 :
-8. Compare Rev. 3 : 20, 21.

38. Second watch, third watch.
Lccording to the Roman custom, the
ews now divided the night into four
ratches of about three hours each,
ee Mark 13 : .35. At an earlier period
hey had divided the night into three
qual parts, or watches, of about four
ours each, called " the first watch "
Lam. 2 : 19), " the middle watch " ( Jud.

: 19), " the morning watch," 1 Sam.
1 : 11.
The first and fourth watches are

probably not mentioned here becau.se
tiie marriage is suppo.sed to take place in
the former, and their return to uike place
before the latter. Find them so do-
ing, in readiness and watching; or, find
it so (Bible Union Version), find such a
state of readiness to receive him.

39. Jesus illustrates the necessity of
constant readiness and watchfulness by
a case of theft. This and the seven fol-
lowing verses are almost identical with
Matt. 24 : 43-51, Good man of the
house, master of the house, or house-
holder, as in Matt. 20 : 11. The head
of the family is intended. Broken
up, literally, dug through. Eastern
houses were built of stone or clay. The
word shows how houses were often plun-
dered by stealthily opening a passage
through the wall. It came, however,
to be applied to any mode of forcing
an entrance, and hence may here be
rendered broken through. Compare
Rev. 3:3; 16 : 15.

40. Be ye therefore ready also.
As, like the householder, you know not
the time, so be always ready ; for as he
knew not the time of the thief's com-
ing, so ye know not when the Son of
man will come. As after death comes
the judgment, and as at death we pass
into the state of retribution, so death is
virtually to individuals what the com-
ing of Christ will be to those then liv-
ing. To all, the exhortation may there-
fore be given.

41. The discourse of Jesus was of
such general application that Peter was
in doubt whether it was intended for the
disciples or spoken even, also, to all.
This parable refers specially to the
illustration just given. When Jesus
uttered these truths on the Mount of
Olives (Matt, 24 ; 44, 45), there was no

300

LUKE XII.

A. D. 29.

42 parable unto us, or even to all ? And the Lord said,
° Who then is that faithful and wise steward, whom
his lord shall make ruler over his household, to give

43 them their portion of meat in due season ? p Blessed
is that servant, whom his lord when he cometh shall

44 find so doing. ^ Of a truth I say unto you, that he

45 will make him ruler over all that he hath. 'But and
if that servant say in his heart. My lord delayeth his
coming ; and shall begin to beat the men-servants and
maidens, and to eat and drink, and to be drunken ;

46 the lord of that servant will come in a day when
he looketh not for him, and at an hour when he is not
aware, and will ^ cut him in sunder, and will appoint

47 him his portion with the unbelievers. And ' that ser-

« .ler. 3. 15 ; Mt. 24.

45 ; 25. 21 ; Ac.

20. 28 ; 1 Cor. 4,

1,2; 2Tim. 2. 2;

Heb. 3. 5.
PMt. 24. 46; Phil.

1. 2-23; 2 Tim.

4. 6-8; Rev, 16,

15.
qch. 22. 29; Mt,

24. 47; 25. 21,23;

1 Pet. 5. 4.
'Eze. 12, 27; Mt,

24. 48.

» Mt. 24. 51 .
tNum. 15. 30;Deu.

25. 2, 3; John 9,
41 ; 15. 22 ; Ac.
17. 30;Ro. 2.12;
Jam. 4. 17.

occasion for asking such a question, for
no multitude was present.

42. Jesus does not reply directly to
Peter's question, yet it is implied that
his words are specially applicable- to
his disciples. He still further enforces
watchfulness and a constant readiness
for his coming by the parabolic case of
a servant left in charge of his master's
house. Who, then, is that faith-
ful? Rather, Who, then, is the faith-
ful f etc. The interrogative form makes
the sentence the stronger, and leads
every hearer and reader to more reflec-
tion and to a personal application.
Shall make ruler. Rather, Whom
his lord will set over his household to
provide meat, that is, food. This lan-
guage especially illustrates the duties
and responsibilities of the apostles and
all ministers of the gospel, 2 Tim. 2 :
15 ; 2 Pet. 5 : 2-4.

43. Blessed, happy. See on ch. 1 :
45. So doing, discharging his duties
faithfully.

44. Ruler over all that he hath,
rather, over all his possessions or goods.
As a reward of faithfulness he promotes
him to a high post of honor, just as
Potiphar made Joseph head steward in
his house (Gen. 39 : 4), and a little later
Pharaoh set him over all the land of
Egypt, Gen. 41 : 39-41. Compare Gen.
24 : 2. Such shall be the reward of the
faithful pastor and teacher. Compare
Matt. 25 : 21 ; Rev. 2 : 26 ; 3 : 21.

45. But and if, hut if, on the con-
trary. Jesus contrasts that servant
doing badly. Say in his heart.
This wickedness commences in his
heart, and shows itself in unbelief and

presumption, then in overbearance and
oppression, in gluttony and dissipation.
Begin to heat the men-servants.
Every hierarchy has persecuted the
disciples of Jesus. Formal Christian-
ity has ever been proud, insolent, and
oppressive. It is the glory of Baptists
that they have always held to the rights
of conscience, and hence have never
been persecutors.

46. Will come in a day when he
looketh not for him, or it. But
Christ shall come suddenly and unex-
pectedly to popes, priests, to unfaithful
leaders and their followers, and bring
upon them swift and terrible destruc-
tion.

Cut him in sunder, asunder. Cut-
ting in two, or sawing asunder, was a
terrible punishment inflicted on great
criminals, 1 Sam. 15 : 33 ; Dan. 2:5;
3 : 29 ; Heb. 11 : 37. Figuratively, it
expresses sudden and terrible punish-
ment. That it does not express annihil-
ation, or extinction of being, is evident
from what follows, "Appoint him his por-
tion with the unbelievers." The un-
believers, the faithless, or unfaithful.
The very opposite of the faithful in ver.
42. In connection with the fact that
this is a reply to Peter's question (ver.
41), "it is remarkable how the spirit
of this whole warning pervades the
epistles of Peter. See 1 Pet. 5 : 3 ; 2
Pet. 3 : 3."— Van Oosterzee. What
weighty warning, too, to those who
claim to sit in the chair of Peter !

47. In this verse and the next Jesus
lays down the general principle by
which punishment will be inflicted on
different persons. Men shall be treated

(

A. D. 29.

LUKE XII.

801

vant, which knew his lord's will, and prepared not
himself, neither did according to his will, shall be

48 beaten with many stripes. " But he that knew not, "Le. 5. 17; Jon. 4.
and did commit things worthy of stripes, shall be i Tira.*!. i:V. ^ '
beaten with few sf*;*//)?.*. ^For unto whomsoever much »Mt. 25. 14-29;
is given, of him shall be much required : and to whom •^'^"^- ^- ^•
men have committed much, of him they will ask the

49 * I am come to send fire on the earth ; and what 3. 2. ' '

according to their opportunities and the
light which they have. Compare Matt.
2o : 14-30. Prepared not himself,
wras not in readiness, JItmsrff is su-
perlluous. According to his will,
IS it was made known to him. Many
Sitripcs, intimating severe punishment,
iud also degrees of punishment. Ac-
cording to the Mosaic law, stripes were
proportioned to the ofl'euce, but could
aot exceed forty, Dent. 25 : 2, 3. Com-
pare James 4 : 17 ; Amos 3 : 2.

48. And he that kncAV not. Even
Ignorance of what a person should know
s a sin, for it becomes him to find out
rt"hat is required. The law recognized
;he sin of ignorance, yet it was a sin,
Lev. 5 : 17. And they who are without
he law will be judged without the law.
But the ignorance of men is only com-
jarative. The heathen have a con-
science and the light from the works
)f creation, Rom. 1 : 19, 20; 2 : 14, 15.
Did commit things which, in them-
selves and in the light he enjoyed,
vere worthy of stripes, Lev. 5 : 19.
Few stripes. His punishment, in
jomparison with the other, will be
ight.

For introduces a principle which
uust be admitted at once and by all as
just. He to whom much is given, in
)pportunities, privileges, and religious
blessings, of him shall much be re-
luired. It will be expected that he
shall make a wise improvement of
hem, that his pound shall have in-
;reased to five or ten pounds, ch. 19 :
16, 18, 23. He to whom men have
:ommitted much, as a deposit, of
aim they will ask the more than
)f others to whom less had been com-
jiitted.

49-59. Jesus refers to his own
ivork and the divisions it world

PRODUCE AMONG MEN, AND EXHORTS

rHE People to improve the Time

THAT remained. Compare Matt. 10 :
34-36 ; 5 : 25, 26. Here it seems to be

Klain that he utters truths which he
ad spoken before.

49. What Jesus had just said of the
necessity of watchfulness leads him to
refer to one object of his coming, to the
sufferings he should endure, and the
elfect of the gospel in producing divis-
ions among men.

I am come to send fire. Rather,
1 came, etc. What is meant by Jiref
A very ancient view regards it as the
Holy Spirit. Another quite ancient
view refers it to a preached gospel.
Others refer it to persecution for the
faith. Persecution is, indeed, one of
the results of Christ's coming. But if
that were intended here, why should it
be repeated in verse 51, and there pre-
sented as if it were a new thought in
the discourse ? It seems better to refer
it to something in Christ's kingdom
which was to be quickening, refining,
and discriminating in its influence.
Hence Olshausen makes it denote "the
higher spiritual element of life which
Jesus came to introduce into the earth,"
But it seems better still to refer it to
the truth and the accompanying Spirit,
which were to soften and quicken,
harden and destroy, be a savor of life
and a savor of death. For (1) Jesus is
the great Author and W^itnesser of the
truth, and the gift of the Holy Spirit is
the crowning result of his death and
resurrection, John 14:6; 16:7, 13;
17 : 19 ; 18 : 37. (2) This was specially
to be desired (last part of this verse) —
much more naturally an object of desire
than persecution. (3) The descent of
the Spirit and the connected triumphs
of truth were to take place after his
baptism in sufierings, ver. 50; John
16 : 7. (4) This is confirmed by the
form of expression in many manu-
scripts, send fire into the earth. The

302

LUKE XII.

A. D. 29.

60 will I, if it be already kindled ? But *I have a bap-
tism to be baptized with ; ^and how am I straitened

51 till it be accomplished ! 'Suppose ye that I am come
to give peace on earth? I tell you, Nay; *but rather

» Mic. 7. 6 ; John 7. 43 ; 9. 16 ; 10. 19.

«Mt. 20. 17-23;

Mk. 10. .38.
jPs. 40. 8; John

4.34.
»ver. 49; Mt. 10.

34-36 : 24. 7-10.

fire is not of the earth ; it is from
heaven, sent into the earth among men ;
or, according to other manuscripts, upon
the earth. (5) The Holy Spirit works,
in connection with the truth, in the re-
generation and sanctification of men,
John 17 : 17 ; James 1 : 18. (6) Fire in
Scripture is sometimes an emblem of
both the Avord and the Spirit of God,
Jer. 23 : 29 ; Acts 2 : 3.

And what will I, etc. A difficult
phrase. Some translate, And what do
I wish ? Would that it were already
kindled! But such a question seems
rather artificial in this connection, and
unlike the usual discourses of Jesus.
Others render. And what will I, what
have I to wish, or what wish I more if
it is already kindled? But ver. 50 seems
to imply that it Avas not yet kindled.
Hence a third rendering may be pre-
ferred. And how I would, or. And hoio I
wish it were already kindled ! The ex-
pression is one of deep emotion and of
strong desire. How would I that my
work were already accomplished and
this fire already kindled ! How re-
markably were these words accom-
plished on the day of Pentecost ! And
how has the fire spread through all
succeeding ages, refining and consum-
ing!
50. Butjbefore it is kindled. Such seems
to be the most natural train of thought.
I have a baptism. The reference is
to the overAvhelming suffering which
Jesus was soon to endure. The Greek
word baptizo means figuratively whelm
or overwhelm, which is in harmony with,
and grows out of, its literal meaning,
immerse, plunge, dip. See on ch. 3 : 3,
7. Dr. George Campbell, the distin-
guished Scotch Presbyterian scholar,
translates the phrase, "I have an im-
mersion to undergo." In the Greek,
and, indeed, in all languages, may
be found such expressions as these :
Plunged in affliction, immersed in suf-
fering, overwhelmed with sorrow. Com-
pare such Scriptural expressions for
calamities and sufferings as "All thy
waves and billows have gone over me "

(Ps. 42 : 7) ; "I am come into deep
waters where the floods overflow mo "
(Ps. 69 : 2); "We went through fire
and through water" (Ps. 66 : 12). The
idea of our Saviour's language is, I have
to be overwhelmed in the sufferings of
death. " I shall shortly be bathed, as
it were, in blood ; and plunged, as it
were, in the most overwhelming dis-
tress."— Doddridge. " The figurative
expression, baptism, involves at once the
idea of a painful submersion (a dying to
that which is old) and also a joyful
rising (a resurrection in that which is
new), as Rom. 6 : 3 ff. shoAvs. Such a
path of suffering, in order to his being
made perfect (Heb. 5 : 8, 9), our Lord
declared (Luke 12 : 50) stood yet before
himself." — Olshaijsen on Mark 10 :
38.

How am I straitened, constrained
and pressed, as it Avere, on every side
Avith anxiety and longing, till it
be accomplished, fully completed.
" Hence we have then, as Stier expresses
it, . . .the first utterance of that deep
anguish Avhich afterAvard broke forth so
plentifully, but coupled at the same
time with holy zeal for the great work
to be accomplished." — Alfoed. Some
have endeavored to illustrate this state
of mind by that of the Christian,
shrinking instinctively from the pains
of death, yet longing for the future
glories of heaven; and also by John
16 : 21. Compare Phil. 1 : 23. But all
human comparisons seem feeble when
brought beside this soul-struggle of the
Son of God.

51. Jesus further teaches that strife
and persecution are to be expected as u
necessary consequence of his coming,
and the proclamation of the gospel.

Suppose ye, do ye entertain the
mistaken idea that I am come to estab-
lish a temporal kingdom, diffusing pros-
perity, tranquillity, and peace upon the
earth? That I am come to give
peace. Or, that I came, etc. Jesus
answers most emphatically, I tell you,
nay* The interrogative form is equiv-
alent to a strong affirmative. There

A. D. 29.

LUKE XII.

303

division: ''for from henceforth there shall be five in ' Mt. lo. 34-36.

one house divided, three against two, and two against

three. °The father shall be divided against the son, 'Zee 13. 3.

and the son against the father : the mother against

the daughter, and tlie daughter against the mother;

the mother-in-law against her daughter-in-law, and

the daughter-in-law against her mother-in-law.
And he said also to the people, "^When ye see a

cloud rise out of the west, straightway ye say. There
65 Cometh a shower; and so it is. And when yc see «the

south wind blow, ye say, There will be heat ; and it
56 Cometh to pass. ^ Ye hypocrites, ye can discern the 'Mt. 16. 3

«lKi. 18. 44,
Mt. 16. 2,

• Job 37. 17.

46;

can be no peace between truth and
error, light and darkness. The mission
of Christ was aggressive, and so also is
the gospel aggressive. It has for its
object the overthrow of the kingdom of
darkness and the rescuing of men from
the power of sin and Satan. The
thought is progressive, and an advance
on ver. 49. The truth, the word of God,
is indeed the sword of tlie Spirit, sharper
than any two-edged sword (Heb. 4 : 12),
and wherever proclaimed will separate
and cause divisions, conquering and
making friends or arousing the hostility
of obstinate foes, a savor of life unto
life to the one and a savor of death unto
3eath to the other, 2 Cor. 2 : 16. The
ultimate object of the gospel \% peace —
peace with Ged, and then peace among
aien. But in a world of sin like ours,
this can only be attained through con-
lict. Strifes and divisions are, there-
fore, necessary results, arising from the
iggressive nature of holiness and the
jruel and rebellious nature of evil.
Flence the expression is a strong one, but
rather division, naught but division,
)r only division. Compare 2 Tim. 3:12.
52, 53. The idea of the preceding
rerse expanded. The separating power
)f the sword ( Matt. 10 : 35) would be seen
n cutting asunder the tenderest rela-
ions and setting at variance members of
■amilies. Five. Father, son, mother,
laughter, and daughter-in-law. There
s no significance in the number five.
X is convenient for showing the numbers
;hr€e against two, so well suited for
iivisions. " From Matt. 10 : 35 it would
leem that the son, the daughter, and
he daughter-in-law are the representa-
ives of Christ. It has not inaptly been
iuggested that these special terms have
)een selected because the younger mem-

bers and the female portion of house-
holds were commonly first to embrace
the gospel." — Lange. Daughter-in-
law, bride, young wife. The words of
our Saviour here strikingly correspond
with Micah 7 : 6, and are regarded by
some commentators as a quotation.

54. Jesus now addresses the people
(ver. 1) and reproves them for not dis-
cerning the signs of the times, which he
had just been intimating. He had
stated that from henceforth (ver. 52)
there would be divisions ; and now he
asks, How is it that in the stirring up
of strife and opposition, produced by my
mission, ye do not discern the sign of
this time ? ver. oQ. Compare a similar
passage in Matt. 16 : 2, 3, with a some-
what different application. A cloud
rise out of the west, from the direc-
tion of the Mediterranean Sea. " As in
ancient time, the west wind brings rain
and the north drives it away." — Thom-
son's Land and Book, vol. i., p. 131,
Compare 1 Kings 18 : 43-45.

55. The south wind • . . heat,
great or intense heat. " The south
wind, which traverses the Arabian pen-
insula before reaching Palestine, must
necessarily be extremely hot, Job 37 :
17 ; Luke 12 : 55." — Smith's Diction-
ary of the Bible. " The writer faced the
simoom at the Petrified Forest, in the
Arabian desert, during six hours. The
flesh seemed all inflamed, as with a fe-
ver ; the voice hoarse ; eyes inflamed ;
and the entire system prostrated. Three
days elapsed before the painful effects
passed away." — W. H, Van Doren.
The actual simoom, however, is not
carried into Palestine itself.

5G. Ye hypocrites, pretending to
be what ye are not. See on ch. 6 : 42.
This title points back to the beginning

304

LUKE XII.

A. B. 29

face of the sky and of the earth ; but how is it that

57 ye do not discern this time? Yea, and ^why even of «i>eu. 32. 29; i
yourselves judge ye not what is right ? Thes/s.' 2?^^ ' ^

58 ^ •* When thou goest with thine adversary to the mag-
istrate, *<2s thou art in the way, give diligence that
thou mayest be delivered from him ; lest he hale thee
to the judge, and the judge deliver thee to the officer,

Thes. 5. 21.
* Pro. 25. 8 ; Mt. 5.

23-26
•Ps. 32.6 ; Is. 55.6.

of the discourse, ver. 1. Ye can dis-
cern, distinguish and judge, from the
appearance of the sky and of the

earth, rather, of the earth and of the
sky, concerning changes in the weather
beforehand. Hoav is it that ye do
not discern this time ? Of the Mes-
siah. According to some of the oldest
manuscripts, ho7v is it that ye know not
how to discern or judge? etc. How is it
that in the spiritual world ye do not
discern the great moral commotions
which indicate that this time is that of
the Messiah ? See on ver. 54.

The confusion and strife in the moral
world were connected with other signs ;
and the reference may be extended to
these also, such as. First, the fulfil-
ment of prophecy. The sceptre had
departed from Judah and the lawgiver
from between his feet, the government
of the country being then in the hands
of the Romans, which Jacob had fore-
told should not be till Shiloh — that is,
the Messiah — should come, Gen. 49 : 10.
Daniel's seventy weeks {heptads) of
years was drawing to a close when the
Messiah should appear, Dan. 9 : 24-27.
The predicted forerunner of the Mes-
siah had come in the person of John
the Baptist, Matt. 3:3; 11 : 10-14.
Prophecy concerning the Messiah was
being fulfilled in the life of Jesus, as
frequently noticed in Matthew, chs. 1 :
23; 2 : 6, 15, 23; 4 : 15-17; 8 : 17; 12 :
18-21; 13 : 35. Second, wonderful
heavenly phenomena: the star at his
birth, the song of the angels, the de-
scent of the Spirit upon him, and the
voice from heaven at his baptism.
And third, his wonderful miracles were
evidences of his Messiahship. Years
before, Simeon and Anna had observed
some of these signs and had believed,
eh. 2 : 34-38.

57. Jesus advances in the thought,
and comes down to their own reason
and judgment, independent of these
moral commotions of which he had

been speaking. Yea should be omit-
ted. Even of yourselves, irrespec-
tive of these signs. Why not use your
common sense, your reason and judg-
ment, in this as well as in other
matters ? Why not even of yourselves,
without following external guides and
without my warnings and directions as
to the signs of the times, judge, di^-
cern, what is right, true and just,
exercise right judgment regarding me ?
As if he had said. Even without these
signs you might discern my Messiahship
from my doctrines and character, and
learn your true condition, and repent.
Tertullian infers from this passage the
right of private judgment in religious
matters.

58. Jesus exhorts them, by a judicial
illustration, to immediate repentance
during the short season of grace and
salvation. When, rather. For, you
regard it as prudent when you go with
your adversary, the adverse party in
a suit, your creditor, one who has jus4
claims on you. As thou art in the
way. According to the Hebrew law,
no accusation could be listened to by a
judge except in the presence of the
accused party. According to Roman
custom, the accusing party could compel
the accused to go with him before the
praetor, unless he agreed by the way to
settle the matter. The language of our
Saviour can be explained by either
custom. What thou doest thou must
do quickly. Give diligence, do thy
utmost, that thou mayest be de-
livered from him, from his demands
and from any further danger of prosecu-
tion. Lest he hale thee, haul or
drag thee, to the judge, the magistrate,
who, finding you accountable, will give
judgment, and deliver you to the
officer, the exactor, a Roman ofiicial
who collected debts, fines, penalties,
and taxes. And the exactor, finding
thee unable to pay the debt and the
expenses of the trial, will cast thee

A. D. 29.

LUKE XII.

305

69 and the ofliccr cast thee into prison. I tell thee, thou
shalt not de})art thence, till thou hast paid the very
last J mite.

J Mk. 12. 42.

into prison. This illustration was
true to life and derived from the prac-
tiee of the tiujos. 8o a })erson who
rejects the Messiah is summoned and on
liis way to tlie Judsj;ment ; if he does not
repent and become reconciled, he shall
be condemned and ca,st into perdition.
The adversary, judge, exaetor, are terms
which need not be very strictly pressed
into detinite meanings. In general, we
might refer adversary to God, judge to
Christ, the exactor to angels (Matt. 13 :
39, 49 ; 1 Thess. 4 : 16), and the prison
to i>erdition.

59. The very last mite. The
Greek word is the same as that in the
account of the widow's mite (ch, 21 : 2;
Mark 12 : 42), in value equal to about
two mills. In the Graeco-Roman coinage
of Palestine the mite was the smallest
coin. Our Lord uses strong language,
meaning that the guilty one should
sutler the full measure of his punish-
ment— that as in the future world he
should have nothing to pay, so his
punishment should have no end. See
Matt. 18 : 30, 34, 35.

It is possible, as Alibrd suggests,
that the request about the inheritance,
which began the discourse to the people,
was an occasion of our Saviour's illus-
tration here. It was fitting that he
should in conclusion turn their minds
to more weighty matters pending in the
court of heaven, and that he should
urge upon all to settle their accounts
with God by repentance and faith in
his Son.

Remarks.

1. "Hypocrites have been classed
under four kinds: (1) The worldly
hypocrite, who professes godliness from
worldly motives. (2) The legal hypo-
crite, who resigns his vicious practices
to win heaven, but has no love to God.
(3) The evangelical hypocrite, whose
religion is an acknowledgment of sin,
but with no desire to love God. (4)
The enthusiastic hypocrite, who, with
an imaginary notion of the Saviour,
relies on impulses and feelings, and yet
clings to vicious deeds." — W. H. Van

DOREN. Ver. 1 ; Num. 23 : 10 and 2
Pet. 2 : 15; 2 Sam. 15 : 7, 10; Matt. 26 :
63; Ai-U 5 : 3; 8 : 21 ; 2 Cor. 4 : 2.

2. The gospel is intended to be
preached openly; its truth is not to be
kept in darkness, vers. 2, 3 ; ch. 24 :
47, 48 ; Matt. 5 : 16 ; 28 : 19.

3. God is to be feared rather than
men, ver. 4 ; Isa. 8 : 13 ; 51 : 12 ; Acta
4 : 19 ; 5 : 29.

4. Both body and soul of the finally
lost will suffer in hell, ver. 5 ; Matt.
10 : 24 ; 2 Cor. 5 : 11.

5. God exercises a particular prov-
idence over all his creatures, especially
his children, ver. 6, 7 ; Ps. 34 : 7 ; 56 : 8.

6. The market value of a sparrow is
given, but how shall we estimate the
value of a soul redeemed by the blood
of Christ? ver. 7 ; 1 Pet. 1 : 18, 19.

7. Christ's treatment of men in the
coming world will correspond to their
treatment of him in this world, vers. 8,
9; 2 Tim. 2 : 11-13.

8. If for every idle word we must give
an account, beware of an idle silence,
vers. 8, 9 ; Rom. 10 : 10 ; Matt. 25 : 25-28.

9. Beware of all blasphemy, since
the lowest tends to the highest, which
can never be forgiven, ver. 10.

10. If the apostles were inspired to
speak in their own defence, how much
more to write for Christians of every
age ! vers. 11, 12 ; Acts 4 : 8 ; 1 Cor. 11 :
23 ; Eph. 3 : 3 ; 1 John 4 : 6.

11. We are not to expect the same
aid from the Spirit on common occa-
sions as we do in great emergencies,
neither are we to expect it to take the
place of diligence, study, and prayer,
vers. 11,12; Dent. 23:25; Ex. 4 : 10-12;
Isa. 6:6; Jer. 1 : 6-9; 1 Tim. 4 : 13-16.

12. How many hearers of the gospel
forget the heavenly inheritance for the
earthly ! vers. 13, 18, 19.

13. How often do earthly riches gen-
der strifes! ver. 13; Prov. 18 : 19.

14. Jesus is the Redeemer from sin,
and whoever accords him less than that
dishonors him, ver. 14; John 8 : 15-19 ;
2 Cor. 5 : 16.

15. How rich and yet how poor a man
may be ! — rich in earthly but poor ir
heavenly treasures ; or poor as to this

306

LUKE XII.

A. D. 29.

world, but rich in faith, ver. 15; Ps.
37 : 16; James 1 : 11; 2:5.

16. How often does wealth increase
only to produce care, anxiety, and dis-
contentment ! ver. 16 ; Prov, 1 : 32 ;
Eccl. 5 : 12.

17. It is not the possession nor the
vse of property, but its abuse, that is
sinful, ver. 17 ; Deut, 30 : 9 ; Ps. 62 :
10 ; Isa. 5 : 8.

18. In providing for happiness, we
should act not merely for time, but for
eternity. Then, when called from
earth, we shall go, not from our trea-
sures, but to them, vers. 18, 19 ; Matt.
16 : 19, 20.

19. Multitudes are doing just what
that rich man did. The principles on
which he acted are in accordance with
the highest wisdom of this world. The
body and the things of time absorb the
attention, vers. 18, 19; Ps. 49: 11;
James 4 : 13, 14.

20. God does not say "Enjoy thy-
self," but "Deny thyself;" not "Eat,
drink, and feast," but " Watch, pray,
strive," ver. 19 ; ch. 13 : 24 ; Matt. 16 :
24 ; 26 : 41.

21. How often, while the worldling
is cheering his heart, does God decide
his eternal doom ! ver. 20 ; Ps. 49 : 11-
13 ; Dan. 5 : 5, 26-28 ; Acts 12 : 23.

22. Let each one see that he possesses
the true riches, even the " unsearchable
riches of Christ," ver. 21 ; Rev. 3 : 18 ;
1 Tim. 6 : 17, 19 ; Eph. 3 : 8.

23. If a man makes riches or any
earthly object his treasure, then it takes
the place of Jehovah and becomes his
god, and he becomes an idolater, vers.

21, 22 ; Col. 3 : 5.

24. It is our duty and privilege as
children of a heavenly Parent to de-
pend on God for our daily supplies, vers.

22, 23 ; Ps. 37 : 25 ; 55 : 22 ; Isa. 33 : 16.

25. God's care over the animal and
vegetable portions of creation should
dispel all distrust from his children,
vers. 24-28 ; Ps. 50 : 11 ; Phil. 4:6;
Rev. 19 : 8.

26. Spiritual ignorance, unbelief, and
worldly anxiety go together, vers. 29,
30 ; John 8 : 19, 24.

27. The only way to have both earth-
ly and heavenly treasures is to seek first
the kingdom of God and his righteous-
ness, ver. 31 ; Matt. 19 : 29 ; 1 Tim. 4 : 8.

28. Christ's people are his flock by
the appointment of God through his

atoning work, and by actually" bringing
them into his fold, ver. 32 ; Ezek. 34 :
23 ; Isa. 53 : 6 ; John 10 : 15, 16 ; Acta
20 : 28.

29. Christ's people are a little flock,
both in comparison with a world lying
in wickedness and with what it will be,
ver. 32 ; 1 John 5:19; Rev. 11 : 15.

30. Christ's people should fear
neither afflictions and calamities of life,
nor spiritual foes, nor death, nor com-
ing short of heaven, ver. 32 ; Ps. 118 :
6 ; 23 : 4 ; Rom. 16 : 20 ; John 10 : 27-29.

31. Salvation is of free sovereign
grace, ver. 32 ; Acts 13 : 48 ; Rom. 6 :
23 ; Eph. 2 : 5-8.

32. No earthly investments can com-
pare, except by contrast, with invest-
ments in heaven, ver. 33 ; Hag. 1:6;
Heb. 11 : 10 ; 1 Pet. 1 : 4.

33. We may determine our character
by the objects of our love. The heart
identifies itself with our treasure, ver.
34; ch. 16:13; Tit. 1:16; James
4:4.

34. What more becoming or more
beautiful than an active, watchful
Christian ? ver. 35 ; Sol. Song 5 : 2-5.

35. How necessary to be constantly
ready! Life is short and uncertain,
death will not tarry, Christ comes to
judgment, and the world to come is
eternal, ver. 36 ; Matt. 13 : 30 ; Zech.
9:12; 1 John 2 : 28.

36. How great the honor bestowed
upon faithful servants ! The order of
human arrangements will be inverted.
The Redeemer will serve the redeemed,
the Master his servants, the King his
subjects, ver. 37 ; Sol. Song 5:1; Rev.
19: 9.

37. Unexpected providences and sud-
den deaths are often tests of the fidelity
of Christ's people; so also will be
Christ's second coming, ver. 38 ; 2 Pet.
1 : 10, 11 ; 3 : 10, 11 ; Rev. 16 : 15.

38. Nothing can be more certain than
the coming of Christ and the fulfilment
of his word, vers. 35-37; Isa. 54 : 10;
Luke 16 : 17 ; 1 Pet. 2 : 24, 25 ; 2 Pet.
1 : 19; 3:9, 10.

39. It is best for us to be ignorant of
the time both of our death and of
Christ's coming, vers. 36, 37 ; Acts 1 : 7.

40. The coming of Christ will be a
time for separating the righteous from
the wicked — a day joyous to the former,
but terrible to thelatter, ver. 39 ; 1 Thess.
4: 17; 5:1-3; 2 Thess. 1 : 7-10

k. D. 29.

LUKE XIII.

307

Concerning the murdered Galileans ; parable of the barren

fig tree.

81III. THERE were present at that season some that

41. Watchfulness is a trait of a faith-
"ul and wise disciple; slothfulness of a
vorhllv and formal ])rofessor, vers. 41-
16 ; 1 (\ir. (1 : 20 ; 1 Thcss. 5 : 5-7.

42. Fidelity to the Master will be glo-
■iouslv rewarded, ver. 42 ; Rev. 2 : 7, 11,
7, 26-28 ; 3 : 5, 12, 21.

43. Let us beware of the secret and
lonimon persuasion that God will not
oon call us to an account, vers. 40-46 ;
m;c1. 8 : U; 2 Pet. 3 : 3, 4.

44. The false professor shall meet with

1 terrible doom, especially if he has
leld high oflices or positions of trust,
'ers. 46, 47 ; Matt. 22 : 13.

45. The responsibilities of men cor-
espond with their light. Future pun-
shment will correspond with each one's
;uilt, vers. 47, 48 ; ch. 19 : 23.

46. Sinners are guilty of wilful igno-
ance, ver. 48 ; John 7 : 17 ; 5 : 40.

47. What effect has the fire that
!^hrist kindles upon thee ? Does it draw
hee or repel thee ? ver. 49.

48. How wonderful our Saviour's
ongings for his sufferings ! vers. 49, 50 ;
h. 22 : 15; John 12 : 27, 28; Heb.

2 : 2.

49. How did the shadow of the cross
verhang our Saviour's life, and how
oes his love for it condemn our tim-
iity ! The salvation of the world was
lis ruling passion, vers. 49, 51 ; 2 Cor.

: 14 ; Heb. 5 : 7-9.

50. Though many households are
aved through the individual faith of
heir members (Acts 10 : 33, 44; 16 : 15,
4, 40), yet the gospel is a divider of
aany, vers. 51-53.

51.' The faithful preaching of the gos-
lel results in bringing men to Christ
r in arousing a more decided opposi-
ion against him, ver. 53.

52. Love to Christ must be supreme ;
indred, friends, and life itself must be
ubordinate. Failure here will result in
asing the soul, vers. 51-53.

53. It is the duty of Christians to dis-
ern the signs of the times. They point

3 duty, and often present opportunities
rhich, if neglected, will occasion irrep-
rable loss, vers. 54-57; ch. 19 : 44; 1
Lings 18 : 43, 44; 1 Chron. 12 : 32.

54. Religion is a personal matter;

sinners are condemned on their own
account, ver. 57 ; .Jolin 3 : 19.

55. There is a suit against thee which
cannot be avoided, vers. 58, 59; 2 Cor.
5 : 10.

56. Repentance is most reasonable and
most important, vers. 58, 59; ch. 13 : 3,
5, 8, 9.

57. Christ is ready to settle the debt,
vers. 58, 59 ; Matt. 18 : 26, 27 ; 1 John
2: 1.

58. If the debt be not settled here,
there will be no settlement hereafter,
ver. 59 ; 1 Pet. 4:18; Heb. 2:3; Matt.
25 : 46.

CHAPTER XIII.

This chapter appears to be closely
connected with the preceding one. Cer-
tain calamities which had befallen oth-
ers being mentioned, Jesus warns his
hearers of their danger, except they
repented, and illustrates it by the par-
able of the barren fig tree, vers. 1-9.
After this, while teaching on a certain
Sabbath, he heals a woman who had a
spirit of infirmity, and vindicates his
conduct (10-17), and then repeats the
parables of the mustard and the leaven,
18-21. Having gone into Perea. Jesus
journeys toward Jerusalem, 22. He
answers a question as to the number to
be saved (23-30), and replies to the
Pharisees, who warn him respecting
Herod, 31-35.

1-9. The SLArGHTER of certain
Galileans, and the Discourse of
Jesus thereon. The Parable of
THE BARREN FiG TREE. Recorded
by Luke alone. Judea was a fitting
place for this scene and parable. The
Jews of Judea prided themselves over
those of Galilee, John 7 : 52. Galilean
sinners were regarded as specially no-
torious. From these he passes to " men
that dwelt in Jerusalem," ver. 4. The
exact time cannot be ascertained. The
slaughter is generally supposed to have
occurred at one of the feasts. This is
not, however, a necessary supposition,
because an insurrection or a tumult
may have occurred which suddenly
called Pilate to Jerusalem ; and these

308

LUKE XIII.

A. D. 29.

told him of ^the Galileans, whose blood Pilate had ''Ac. 5. 37.
2 mingled with their sacrifices. And Jesus answering

(ialileans may have brought special
sacrifices to the temple.

1. There were present. Some
translate, There came to him, but the
common translation is to be preferred.
At that season, or time, ch. 12 : 1-59.
Jesus had just finished his discourse, or
there was an interruption in it. He had
exhorted men to immediate repentance,
without which punishment in full would
be inflicted. There were those present —
perhaps they had joined the multitudes
but a little before — who were ready to
apply the discourse to others rather
than to themselves, and who at once
thought of those Galileans who had
been slaughtered by Pilate as persons
suffering the judgment of God. They
wished also to hear the views of Jesus
upon the matter. They therefore told,
brought him word concerniyig, the Gal-
ileans, certain persons of Galilee, etc.
See on ch. 1 : 26. The word is not used
here as the name of a sect. The slaugh-
ter here mentioned seems to have been
of recent occurrence. It looks as if the
news had just reached Jesus and his
company.

Pilate. See on chap. 3:1. He was
the cause of frequent commotions. Dr.
Smith, Diet, of Bible, says : '* One of his
first acts was to remove the headquar-
ters of the army from Caesarea to Jeru-
salem. The soldiers of course took with
them their standards, bearing the image
of the emperor, into the Holy City. No
previous governor had ventured on such
an outrage. Pilate had been obliged to
send them in by night, and there were
no bounds to the rage of the people on
discovering what had thus been done.
They poured down in crowds to Caesarea,
where the procurator was then residing,
and besought him to remove the images.
A.fter five days of discussion, he gave
the signal to some concealed soldiers to
surround the petitioners and put them
to death unless they ceased to trouble
him ; but this only strengthened their
determination, and they declared them-
selves ready rather to submit to death
than forego their resistance to an idola-
trous innovation. Pilate then yielded,
and the standards were by his orders
brought down to Caesarea. — Joseph.,
Ant. xviii. 3, § 1, 2, B. J. II. 9, § 2-4.

On two other occasions he nearly drove
the Jews to insurrection ; the first when,
in spite of this warning about the im-
ages, he hung up in his palace at Jeru-
salem some gilt shields inscribed with
the name of deities, which were only
removed by an order from Tiberius
(Philo, Ad Caium, ^ 38, II. 589); the
second when he appropriated the reve-
nue arising from the redemption of vows
(CoRBAN ; comp. Mark 7 : 11) to the con-
struction of an aqueduct. This order
led to a riot, which he suppressed bv
sending among the crowd soldiers with
concealed daggers, who massacred a
great number, not only of rioters, but
of casual spectators. — Joseph., B. J. II.
9, ^ 4. To these specimens of his ad-
ministration, which rest on the testi-
mony of profane authors, we must add
the slaughter of certain Galileans."

Whose blood Pilate had min-
gled with their sacrifices, with the
blood of their sacrifices. They appear
thus to have been in the court of the
temple, near the great altar, and very
probably their sacrificial victims were
being slain. How they were slain is
not stated, but the tower of Antonia
had been so built as to command the
temple, and here Roman soldiers were
garrisoned who could rush down a flight
of steps and at once put down all
tumults and seditions. A shower of
arrows upon these Galileans would
cause their blood and that of their sac-
rifices to flow in the same stream. The
massacre was specially atrocious, for to
slay one at the altar was regarded in-
human, but more so when engaged in
his devotions. Compare the murder of
Zachariah between the temple and the
altar, 2 Chron. 24 : 20 ; Matt. 23 : 35.

What was the particular provocation
which called forth such summary mea-
sures is unknown. That the Galileans
were peculiarly inclined to popular
tumults is not sustained by historical
evidence. It appears from Josephus,
however, that after Archelaus was de-
posed, A. D. 6, and Judea was reduced
to a province, Judas, a Gaulonite of the
city of Gamala, headed a revolt against
the payment of tribute to Rome. He
is referred to in Acts 5 : 37, and is
called " Judas of Galilee " because the

I. D. 29.

LUKE XIII.

309

said unto them, Suppose ye that these Galileans
were sinners above all the Galileans, because they

3 sullered such thin<i:s? 'I tell you, Nay: but, °»ex- 'Job37. 13.

4 cept ye repent, ye shall all likewise perish. Or » Mt. 3. 2, 10-12.

isurroction may have had its rise in
alilee, though it had roforence only to
udea, and its seat was there. Josejjhus
ipreseuts him as founding a sect the
?ry opposite to the party of the Ile-
►dians. In addition to Pharisaic doc-
ines, they held that i)aying tribute to
le Romans was slavery, and their
atchword was, " God alone is our
ord and blaster," Judas, however,
irished and his followers were dis-
;rsed. But the Gaulonitcs, or Galil-
,ns as his followers were termed, con-
aued, and to the inliuence of their
>ctrines Josephus attributes the sub-
quent insurrection of the Jews and
e final destruction of Jerusalem,
)SEPHUS, Antiq., xviii. 1, ^ 1, G ; Jew-
h War, ii. 8, ^ 1. It would seem very
■obable that the Galileans here men-
)ned by Luke were persons of such
ews, and hence specially odious to
late.

That Josephus makes no reference to
is massacre is not strange, since riots
ten occurred at Jerusalem, and sum-
ary bloodshed was common under
date. Examples of this are quoted
>ove. This passage in Luke is con-
■med by and throws light upon

1. 23 : 12, where it is stated that
Pilate and Herod were made friends,
r before they were at enmity be-
^een themselves." For this enmity
Duld either lead Pilate the more
illingly to slaughter these Galileans,

this slaughter of the subjects of
erod may have given rise to the en-
ity between them.

2. Jesus answering. Jesus takes
Ivantage of this terrible incident to
ach spiritual truths. It is a pecu-
irity of this Gospel, from the middle
' the ninth chapter to the middle of the
neteenth, that incidents and discourses
hich follow are closely connected, the
rmer introducing the latter and
ving them additional force. Compare
I. 11 : 37-41; 12 : 1, 13 ; 13 :23; 14:

7 ; 15:1,2; 16 : 14, etc.
Suppose ye, or think ye. Jesus saw
hat they thought, but did not utter,
hey appear to have distorted the truth

that all suffering is the result of sin, and
in some cases the direct result of par-
ticular sins, into a common error that
every calamity was a proof and punish-
ment of some flagrant sin, Gen. 42 : 21 ;
Job 4:7; John 9:2; Acts 28 : 4. Jesus
does not deny that those Galileans were
sinners, but that they were pre-eminent-
ly so, above all the Galileans.
Were other Galileans less guilty? In-
stead of they suffered, translate they
have suffered, the idea being vividly
jiresent in the minds of his hearers as a
distinguishing historic fact in the case
of those Galileans. There were very
likely some Galileans in his audience,
perhaps also among those who brought
the nevvs.

3. Jesus gives his authoritative and
most emphatic denial to such erroneous
views. I tell you. Nay. You are not
to regard them as sinners above thou-
sands of other Galileans on account of
their bloody and cruel death. And
then as a wise counsellor he turns their
attention to their own danger and their
immediate duty. But except ye re-
I>ent. "Whoever you may be, Galileans
or Judeans. The word repent means to
change one^s mind. It expresses an in-
ward change of views and feelings, and
implies a sorrow for sin (Matt. 11 : 21;

2 Cor. 7 : 10), a turning to God (Acts

3 : 19 ; 26 : 20), and a change of conduct
or outward reformation as the fruits,
Matt. 3:8; Acts 26 : 20. Another word
translated repent occurs in the New
Testament a few times. Unlike the
former and more common word, it does
not denote a change of mind that is
deep, durable, and productive of conse-
quences, but rather a feeling of regret,
of sorrow, or remorse for something
done. See Matt. 27 : 3 ; 2 Cor. 7:8;
Matt. 21 : 29, 32.

Ye shall all (none are excepted, all
must repent) likewise perish, rather,
in like manner perish. Not merely shall
ye perish as well as they, but there
shall be a resemblance between your
ruin and theirs. Ye shall perish as
certainly and as terribly. Forty years
later Galilee was subdued by Eomau

810

LUKE XIII.

A. D. 29

those eighteen, upon whom the tower in Siloam fell,
and slew them, think ye that they were "sinners 'c^i^- H--*; Mt. 18
5 above all men that dwelt in Jerusaleni ? *•! tell you, ois. 28. lo.

arms, and thousands perished ; and it is
a remarkable fact that in the destruc-
tion of Jerusalem the temple was fre-
quently the seat of war, and multitudes
of priests were slain while offering sac-
rifices, and their blood mingled with
that of their victims. Yet the language
of Jesus is not to be so pressed as to
limit it to the idea of sameness, " in the
same manner," The idea is that of
likeness or strong resemblance, and em-
phatically represents certain and irre-
trievable ruin coming upon them, and
points not so much to temporal calamity
and physical death as to that retribu-
tion which shall overtake the finally
impenitent in the world to come. It
should, however, be borne in mind that
the terrible judgments which came upon
the Jewish nation were types of the
final doom of the ungodly.

4. Jesus passes from sinners of Gali-
lee to those of Judea and Jerusalem.
Those eighteen. Who these were,
is unknown. Stier suggests that they
were eighteen prisoners who had been
confined in the tower of Siloam by the
Jewish Sanhedrim. But there is no
proof of this. There is, however, a
noticeable difference between this ex-
ample and the preceding one. The
former was death by the hand of man,
this directly by the hand of Providence.
The two present a complete and com-
prehensive view of the relation of
calamities to the punishment of sin.

The tower in Siloam. The word
tower may mean a part of the city wall
built higher than the rest for purposes
of defence. Or it may be applied to any
high isolated edifice. See below. The
name Siloam, or Siloah, is found only
four times elsewhere in Scripture, and
is applied to a pool or its waters, Isa.
8:6; Neh. 3 : 15; John 9 : 7, 11. Ac-
cording to Josephus, this pool was just
south-east of Jerusalem, at the meeting
of the valleys of Jehoshaphat and the
Tyropoeon. From him we also learn
that it was " without the city," and that
at this pool the " old wall took a bend
eastward," Jewish War, v. 6, ^ 1 ; 9, ^ 4.
Close by sloped the saddle-shaped de-
clivity of the temple hill supposed to

be Ophel. " There were fortifications
hard by, for of Jotham we read, ' on the
wall of Ophel he built much ' (2 Chron
27 : 3), and of Manasseh that ' he com
passed about Ophel ' (2 Chron. 33 : 14)
and in connection with Ophel there ii
mention made of ' a tower that lieth out
(Neh. 3 : 26) ; and there is no unlikeli
hood in connecting this projecting towei
with the tower in Siloam, while on<
may be almost excused for the con
jecture that its projection was the caust
of its ultimate fall." — Smith's Diction
ary of the Bible. The expression ''in
Siloam " may have been used because
the pool was surrounded with buildings
or Siloam may have been applied to the
immediate vicinity of the pool.

The modern village Silwan, an Arabie
modification of Siloam, occupies the
site of an old quarry at the base of
Ophel and opposite along the foot of
Olivet. There are also a few ancieni
tombs, which are used as houses. The
place is small and its condition mos1
miserable. It is not mentioned in an-
cient times, and perhaps did not exist.

Think ye, or suppose ye, the same
word as that used in ver. 2. Sinners, a
different word from that used in ver. 2,
There the word points to those who had
turned away from the truth, who were
living in sin, sinful, wicked. Here the
word, meaning literally debtors, points
to sinners as moral debtors to God,
According to an Aramsean conception
(the Aramaean was the vernacular lan-
guage of Jews in our Saviour's day)j
sin is here represented as a debt. The
supreme love and service of our hearts
belongs rightfully to God. So far as we
come short of this are we debtors to
God and guilty of a breach of moral
obligation. Divine justice has claims
upon us, and we are exposed to the
penalty, which we must bear unless
satisfaction is made to God either by
discharging the obligation and repair-
ing the wrong done, or by an atonement
wiiich is acceptable to him as an in-
finitely just and holy Being. The idea
of sin as a debt compares well with ch.
12 : 58, 59. Above all men that
dwelt in Jerusalem, because they

A. D. 29.

LUKE XIII.

311

Nay: but, except ye repent, ye shall all likewise
perish.

6 He spake also this parable; pA certain man had a
fig tree planted in his vineyard ; and he came and

7 sought fruit thereon, and found none. Then said he

unto the dresser of his vineyard, Behold, these *» three ' ^e- 1^. 23

PP8.80. ^11; l9.5.
2-4 ; Mt. 21. 19.

were thus singled out by Providence
for destruction. Having: passed from
Galileans and included all in his audi-
ence (ver. 3), he next came to the
hichly-favored inhabitants of Jeru-
' ii'. This wa.s most fitting to an
nee in Judea. On Jerusalem
see ch. 2 : 22.

5. The repetition of the emphatic ap-
plication of ver. 4 to all his hearers,
showing its iinjwrtance, and the more
solemn to his Judean audience from his
reference to the sudden death of certain
Jerusalemitcs. Likewise, in like
manner, as in ver. 4. The same general
application to certain and irretrievable
ruin is evident. Not by falling walls
and towers, but by famine and sword,
did the Jews at the sieg€ of Jerusalem
perish. Yet probably but a small
minority of those who heard Jesus
lived to see that catastrophe. But
without repentance they perished. The
utter ruin of those eighteen men is
made a type of that which shall befall
the finally impenitent in the world to
come. Thus Jesus teaches that such
an accident as that at Siloam should
not be used as an occasion of harsh
judgments upon the sufierers, but rath-
er as a motive to repentance.

6. Jesus proceeds to illustrate and
enforce the truth he had so emphat-
ically uttered, " Except ye repent ye
shall all in like manner perish." by the
Parable of the Barren Fig Tree.
This is its grand design. Its centre of
comparison is between the treatment of
a fruitless fig tree by its owner and that
which wicked men shall receive from
God. In it is strikingly illustrated the
goodness and severity of God.

Parable. See on ch. 8:4. A fig
tree ... in his vineyard. At first
it may sound strange that a fig tree
should be planted in a vineyard, but it
was not uncommon. The two words
frequentlv occur together in the Old
Testament, Joel 2 : 22 ; Mic. 4:4. The
jig tree was one of the most common
and valuable trees of Palestine (Deut.

8 : 8), and was a symbol of peace and

Elenty, 1 Kings 4 : 25. It grows to a
eight of about twelve feet, with
spreading branches and large dark-
green leaves. The fruit is purple
when ripe, with sweet pulp and abun-
dance of small seeds. A vineyard is a
simile often used in Scripture, Ps. 80 :
8-16 ; Isa. 27 : 2-7. See especially Isa.
5 : 1-7. The Jews planted their vine-
vards most commonly on the sides of
hills and mountains, Ex. 15 • 17 ; 2
Chron. 26 : 10 ; Jer. 31 : 5. It is com-
mon to make the fig tree in this parable
represent the Jewish nation and ths
vineyard the world. But since Jesus
had just enforced repentance as the

Eersonal duty of every one of his
earers (vers. 3, 5), it is better to re-
gard the Jig tree as representing every
individual. The vineyard, then, in its
more restricted sense, would represent
the house of Israel, as in Isa. 5 : 7, and
in its more extended sense the whole
world. A certain man, who planted
the fig tree, represents God, as in John
15 : 1, " My Father is the Husband-
man."

Sought frait . . . found none.
The tree was barren, like that which he
cursed, Mark 11 : 13. This represents
one who fails to bring forth good fruit.
Thus had it been with Israel both as a
nation and as individuals, Isa. 5 : 2, 7 ;
Jer. 2 : 21. The fact that bad fruit
often is found instead of good fruit is
not taken into account here. There
was an entire absence of the good.
God's people bring forth the fruit of
the Spirit, and are like a tree planted
by the rivers of water that bringetli
forth his fruit in his season, Ps. 1:3;
John 15 : 2.
7. As the fig tree was proving worth-
I less, the husbandman addressed the
I dresser of his vineyard, the vine-
dresser, who most aptly represents
Christ. Some would make the dresser
represent the Holy Spirit, but Christ is
the more fitting as the intercessor. He
may be regarded as the chief vine-

812

LUKE XIII.

A. D. 29

years I come seeking fruit on this fig tree, and find ^^'^- 3. 9; Mt. "i
none: 'cut it down; why cumbereth it the ground? • ex.' '^32° Wil

8 And he answering said unto him, ■ Lord, let it alone
this year also, till I shall dig about it, and dung it:

9 and if it bear fruit, well: and 4f not, then after that
thou shalt cut it down.

Kum. 14. 11-20
J er. 14.7-9; Ro
2. 4'; 2 Pet. 3. S
t Ezra 9. 13-15; le
5. 5-7 ; Mt. 3. IQ

dresser, and prophets, apostles, and
ministers as laborers under him.

Behold, calling attention to an im-
portant fact. These three years,

etc. Differently interpreted. Augus-
tine understands that the times of the
natural law, of the written law, and of
grace are here represented; Theophy-
lact that Christ had come by Moses, by
the prophets, and last in his own per-
son, or, if applied to the individual,
childhood, manhood, and old age. Oth-
ers regard Jesus as referring to his own
ministry, of which this Avas the third
year. All of these are well illustrated
by the language of the parable. The
time, however, I think, is used to rep-
resent the long-suffering of God. One
year after the fruit might be expected —
and some fig trees began to bear the
third year — might be regarded as too
short a time to wait, but three years
would be abundantly long. How long
had God waited for Israel before Christ's
coming! Prov. 1 : 22; Hos. 10 : 12.

Cut it down, it is worthless and fit
only for fuel. Matt. 7 : 19. The axe is
laid at the root of the tree, Matt. 3 : 10.
Why. Rather, why also, in addition
to its uselessness. Cumbereth. "Why
does it also despoil or impoverish the
ground? Not only occupying room,
but intercepting the sun and drawing
moisture and richness from the earth.
So a wicked man or a false professor
occupies stations in vain, exerts a bad
influence, and discourages the pious.
Compare Rom. 2 : 24; Matt. 23 : 13, 15.
The blessings which he misimproves
would be improved by the righteous.

8. The vine-dresser pleads for the
tree, and would, if possible, avert its
doom, and plainly represents the Son
of God as the Intercessor for men, Zech.
1 : 12 ; Heb. 7 : 25. In accordance with
the spirit of Christ, Moses, Joshua, Jer-
emiah, Elijah, and Daniel offered up
successful intercessory prayers, Ex. 32 :
y-14; Josh. 7:7, 10; Jer. 32 : 16, 37;
Dan. 9:5, 20; James 5 : 18. Lord,
let it alone. The forbearance of God

is made prominent in this parable. Thi
whole history of the world is a witnes
to his forbearance. This year als<
represents a time longer or shorter, ac
cording to circumstances. The judg
ments against the Jewish nation cami
forty years later.

Till I shall dig about it, ant
dung it, or cast in manure. Thi
remedy for barren trees was commoi
then, as now, in the East. " Those wh(
expect to gather good crops of well
flavored figs are particularly attentive
to their culture, and not only plougl
and dig about them frequently and ma
nure them plentifully, but they care
fully gather out the stones from th^
orchards, contrary to their genera
slovenly habits." — Dr. Thomson, Lam
and Book, vol. i., p. 539. This repre
sents the various means used to lea*
sinners to repentance, and implies tha
nothing is left undone. The Jewisl
people had the Pentecostal season, th^
preaching of the apostles and earl;
Christians. We are here taught tha
prayer for the conversion of sinner
ought to be accompanied by actual ei
forts for their conversion.

9. This verse intimates that God'
forbearance has a limit beyond whicl
nothing but inevitable ruin remains fe
the impenitent. And if it bear fruit
well. The fruits which God expect
are repentance, faith, and obedience
Well is not in the original. The sen
tence is unfinished, the conclusioi
being left to be inferred by the heare
or reader. Such abruptness is some
times found in earnest and impassione<
discourses. Similar examples are foum
in Ex. 32 : 32 ; Mark 7 : 11 ; Acts 23
9. The thought to be supplied here is
it is well, or let it stand. The idea ol
deferring judgment to give men tim(
and opportunity to repent, runs througl
Scripture. One hundred and twenty
years was fixed before the deluge (Gen
6:3); forty days was given to Ninevel
(Jon. 3:4); a day of visitation to Je
rusalem (Luke 19 : 44); and Christ'i

A. D. 29.

LUKE Xlll.

313

Healing of a woman on the sabbath ; paraJbles of the mus-
t4ird seed and the leaven.

10 And he was teiichin^ in one of the synagogues on

11 the sabbath. And, behold, there was a woman which
had a spirit of infirmity eighteen years, and was bowed

cominc: to judirment is delayed through
God's lons,'-sutiorin£r, 2 Pet. 3 : 9, 10.

Ami if not, if it does not bear fruit
after sueh careful and earnest attention,
then after that, rather, hereafter,
thou Shalt cut it down. The ex-
j>ression is indefinite. After one year
more of trial there would be no further
efi'ort to stay the axe of the husband-
man. If it was still unfruitful, it would
surely be cut down ; it miiiht l)e at the
end of the year or it miij^ht be still
later; but however that miii^ht be, its
doom wiis certain. So sinners, when
they pass the line between God's pa-
tience and his wrath, are doomed.
They may live for a time, but their
destruction is sure, ch. 19 : 42—44. How
awful to think that the great Interces-
sor will let the sentence of condemna-
tion take its course !

This parable may also be used to il-
lustrate God's dealings with a formal or
fruitless professor. Thus Bunyan uses
it : " 1. By the man in the parable is
meant GoS the Father, Luke 15 : 11 ; 2.
By the vineyard his church, Isa. 5:7;
3. By a fig tree a professor ; 4. By the
dresser the Lord Jesus ; 5. By the fig
tree's barrenness the professor's fruit-
lessness; 6. By the three years the
patience of God that for a time he ex-
tendeth to barren professors ; 7. This
calling to the dresser of the vineyard to
cut it down is to show the outcries of
justice against fruitless professors; 8.
The dresser's interceding is to show how
tlie Lord Jesus steps in and takes hold
of the head of the Father's axe to stop
or at least to defer present execution of
a barren fig tree ; 9. The dresser's de-
sire to try to make the fig tree fruitful
is to show how unwilling he is that
even a barren fig tree should yet be
barren and jjerish ; 10, His digging
al>out it and dunging it is to show his
willingness to apply gospel helps to
this barren professor, if haply he may
be fruitful; 11. The supposition that
the tig tree may yet continue fruitless
is to show that when Christ Jesus hath
4one all there are some professors who

will abide barren and fruitless ; 12. The
determination, upon thissuj)position, at
last to cut it down, is a certain predic-
tion of such professor's unavoidable and
eternal damnation."

10-21. Jesus heals ax Infirm
"Woman on the Sabbath ; his Dis-
course THEREUPON. Found only in
Luke. There is a sufldcient break in
Luke's narrative between the 9th and
10th verses of this chapter to allow our
Lord's attendance at the feast of dedica-
tion and a few incidents that preceded
it, recorded in John 9 : 1-10, 39. This
seems probable from a careful compar-
ison of the Gospels of Luke and John,
and from the lact that the journeying
toward Jerusalem in ver. 22 applies
admirably to our Lord's journey to
Bethany when he raised Lazarus. See
author's Harmony, part vi., introduc-
tory note, and note on ^ 115.

10. And he was teaching, etc.
Time and place indefinite, except that
upon a certain occasion he was teaching
on the Sabbath. Jesus had probably
retired beyond the Jordan after the in-
cidents related in the preceding verses,
John 10 : 40—42. That this miracle was
performed in Perea may be inferred
from ver. 22. We thus have in this
miracle on the Sabbath in Perea the
counterpart of healings on the Sabbath
in Galilee and Jerusalem, ch. 4 : 31-37 ;
John 9 : 1-14. It was now probably
January, A. D. 30. Was teaching,
as was his custom, in one of the syn-
agogues. Every city and village had
them. See on ch. 4 : 15, 16.

11, A woman, probably a pious
woman, for Jesus does not say, Thy sins
be forgiven thee, but calls her a daugh-
ter of Abraham (ver. 16), and it is said
that she glorified God, ver, 13. A
spirit of infirmity, or weakness, a
spirit causing debility of long standing,
eighteen years, and resulting in de-
formity, ver. 16, This must be distin-
guished from a demoniacal possession,
for it is not called a possession, nor is it
really so implied. Moreover, Jesus
healed her with a touch, as iu cases of

314

LUXE XIII.

A. D. 29.

12 together, and could in no wise lift up herself. And
when Jesus saw her, he called her to him, and said
unto her, "Woman, thou art loosed from thine infirm-

13 ity. ^ And he laid his hands on her : and immediately
she was made strai<^lit, "'and glorified God.

14 And the ruler of the synagogue answered ''with
indignation, because that Jesus had healed on the
sabbath day, and said unto the people, ^ There are six ' ^^- 20. 9.
days in which men ought to work : in them therefore zch 6 7- Mt 12
come and be healed, and ^ not on the sabbath day. lO; kk. 3. 2.

o P». 107. 20.

»ch. -1.40; Mk. IS.

18; Ac. 9. 17.
"P-s. 116. 17.
»ch. G. 11.

disease, and not with a simple word, as
in the case of demons. The power of
evil spirits to produce disease is shown
in the case of Job, Job 2 : 7. An evil
spirit also troubled Saul, 1 Sam. 16 : 14.
Compare 2 Cor. 12 : 7. Bowed to-
gether, bent together, or, as we say,
bent double. The spine appears to have
been diseased — so much so that she
could ill no wise, vxis not able to,
raise herself up, into an upright
posture. Hence she very likely did
not see Jesus. Her appearance was a
picture of misery and infirmity. Yet
notwithstanding this, she attended re-
ligious services.

12. And when Jesus saw her, and
Jesus seeing her. His compassion was
aroused (Matt. 9 : 36), and he called
her to him. He waits not to be asked,
as in the case of Bartimeus. Her pious
soul had doubtless feasted upon our Sa-
viour's teaching (ver. 10), and Avas
ready to accept in faith wlaatever he
proclaimed.

Woman, thus addressed in kindness
and respect. Art loosed, already. She
was set free from Satan's power (ver.
16), which for eighteen years had ren-
dered rigid the muscles of her back.
Even as Jesus' spoke, and before he
spoke, her faith in his power was suffi-
cient to the breaking of Satan's power.
It was now accomplished, and declared
accomplished. She only needs now
strength to exercise her muscles.

13. He laid his hands on her,
for the strengthening and confirming
her faith, and for the sake of those
present, that they might recognize his
power. Immediately. In an instant
divine power produced its eifect. She
was made straight. Receiving
strength, she* stood erect. *' It would
be, in such a case, one thing to be loosed
from the stiffening of years (ver. 12),

and another to have strength at once
conferred to stand upright." — Alfokd.
Glorified God, recognized the divine
power in .Jesus and gave i)raise to God.
This was the culmination and the out-
gushing expression of her faith.

14. The effect of the miracle on the
ruler of the synagogue. His command
to the people. Ruler of the syna-
gogue. See on ch. 8 : 41. Answer-
ed, a response to what had just oc-
curred. That was the occasion. So the
word is often used, ch. 1 : 60. With
indignation, etc. Rather, being indig-
nant because Jesus had healed, etc. We
see tlie animus of his speech. He stops
not to reason, but gives vent to preju-
dice and rage. He speaks as if filled
with holy anger at the violation of the
Sabbath, but the cause of his indigna-
tion was rather his dislike to Chrivst
himself. His words and his manner
showed him a hypocrite. Unto the
people, he exhibits fear and cowardice
in addressing neither Jesus nor the
woman. Yet he speaks so as to be
heard by them.

There are six days, etc., referring
to the fourth commandment. This he
misapplies, and also misrepresents the
whole transaction. He intimates that
the healing was work, servile labor,
instead of the result of supernatural
power, when Jesus had really done no
act of labor, and the people also had
done nothing; that they had come to
be healed, when they had come for
worship, and no one, not even the
woman, had asked for healing. His
stupid adyice could only mean, " If any
one wants to heal you on the Sabbath,
you must decline."

The Jews of Palestine to this day
greatly resemble their Pharisaic pre-
decessors. " I have no heart to dwell
on their absurd superstitions, their in-

A. D. 29.

LUKE XIII.

315

15 The Lord then answered him, and said, Thou hypo-
crite, 'doth not each one of you on the .sabbath h)ose '^^- ^'*-. ^^^J J^''"
his ox or his ass from the stall, and lead him away to

tense fanaticism, or their social and
iloniestic institntions aiul manners, com-
ju'isinLj an ineriMlililo ami j,n*()tesque
medley of filth and finery, IMiarisaic
self-riijhteonsness and Saddncean licen-
tiousness. The followint;^ is a specimen
of puerilities enjoined and enfi)rced by
their learned rabbis: A Jew must not
earn/ on the Sabbath even so inuch cw a
pocket-handkerchief except within the
wal/s of the city. If there are no walls,
it follows, according to their perverse
logic, that he must not carry it at all !
To avoid this difficulty here in Safed,
they resort to what is called eruv. Poles
arc set up at the ends of streets and
strings stretched from one to the other.
This string represents a wall, and a
conscientious Jew may carry his hand-
kerchief anywhere within these strings.
. . . The last time I was here tiiey had
abandoned this absurdity, probably to
avoid the constant ridicule it brought
upon them." — Dk. Thomson, Land
and Book, vol. ii., ch. xix.

There was a design in the many
miracles which Jesus wrought on the
Sabbath. He would correct false views
of that day, showing that it is a season,
not only for devotions and religious in-
struction, but also for works of mercy
and necessity. So also by running so
directly across their superstitious no-
tions and traditions, he gave them
the opportunity to manifest their ha-
tred, which culminated in his cruci-
fixion.

From comparing the gospel narratives
it is evident that our Lord's miracles
were one of the principal causes of
Pharisaic opposition. It was several
months before this, in Galilee, that the
first organized movement against Jesus,
among the Pharisees and Herodians,
was occasioned by the healing of a
withered hand on the Sabbath, ch. 6 :
11; Mark 3 : 6. "However much it
might be manifest that the spirit of
Christ and the spirit of the Pharisee
were inalienably opposed to each other,
yet up to this point the enemies of Jesus
were unable to ruin his influence or
check his work. To forgive, with the
game word which healed the diseases,

the sins by which they believed all dis-
eases to be caused — to join in social
festivities — to associate with publicans
and sinners, — were not and could not be
construed into offences agJiinst the law.
But a weightier charge, more persistent-
ly reiterated, more violently resented,
remained behind — a charge of distinctly
violating the exi)ress laws of Moses by
non-observance of the Sabbath. This it
was which caused a surprise, a madness,
a thirst for sanguinary vengeance, which
pursued him to the very cross. For the
Sabbath wjis a Mosaic — nay, even a
primeval — institution, and it had become
the most distinctive of all the ordinances
which separated the Jew from the Gen-
tile as a peculiar people. It was at
once the sign of their exclusive privi-
leges and the centre of their barren
formalism." — Dr. Farkar, Life of
Christ, vol. i., p. 431.

15. Our Lord's rebuke. He lays open
the heart of this ruler and his sympa-
thizers. The Ijord. The title accords
with the authority which Jesus exer-
cises. Thou hypocrite. According
to the oldest manuscripts, hypocrites ;
the ruler and the class he represented.
That others present were with him in
feeling is evident from ver. 17, "All his
adversaries were ashamed." Their
common acts on the Sabbath showed
them hypocrites, that they were not
what they ])rofessed and what the lan-
guage of the ruler would indicate.
This kind of argument was just to these
Pharisees and the Pereans.

Loose his ox, as if suggested by his
declaration, "Thou art loosed," ver. 12.
Jesus describes in detail this labor of
theirs on the Sabbath. From the
stall, or rather, from the manger, as in
ch. 2 : 7, 12, 16. Lead him away,
etc. This was much more than the
mere saying, "Thou art loosed," etc.;
and all this to a brute.

By a pointed question Jesus shows
that their own practice was against
them and in his favor. There was not
a man among them but watered his ox
or ass on the Sabbath. From the
rabbins also we learn that this was law-
ful.

316

LUKE XIII.

A. D. 29,

16 watering? And ought not this woman, ^ being a
daughter of Abraham, •'whom Satan hath bound, lo,
these eighteen years, be loosed from this bond on the
sabbath day?

And when he had said these things, all his adver-
saries '^were ashamed. «And all the people rejoiced
for all the glorious things that were done by him.

'Then said he, Unto what is the kingdom of God

»'ch.3.8;19.9;Mt.

12.12; Ac. 1:^.26.
0 Job 2. 6, 7 ; Ac.

10.38.

dPs. 1.32. 18.
ech. 18.43.

'Mt. 13. 31;Mk.4.
30-32.

16. And ought not, etc. This ought
is a condescending answer to the arbi-
trary ought of ver. 14. The argument is
from the less to the greater, conclusive,
and condemnatory of the inconsistency
of the Pharisees in applying a rule pub-
licly to Jesus which they did not apply
privately to themselves. They made
an exception in favor of a dumb ani-
mal ; much more ought they to allow
Jesus to make an exception in favor of
a diseased woman. A person's life and
health were surely far more important
than the mere watering of an ox or an
ass.

Being a daughter of Abraham.
What is a beast in comparison to a hu-
man being, and especially to one of
God's chosen people? The expression
is emphatic. She is not only by descent,
but also spiritually, a daughter of Abra-
ham, ch. 19:9; Gal. 3 : 7. This is con-
firmed by the facts that Jesus asks
nothing about her faith, does not say
" Thy sins be forgiven thee," and she
is immediately healed and glorifies
God. Satan means adversary, the
prince and leader of inferior evil spirits
or demons. See further on ch. 4 : 2.
Compare 1 Cor. 5:5; 1 Sam. 6 : 14;
Job 2 : 7 ; Heb. 2 : 14. Hath bound,
lo, or behold, calling attention to her
long and fearful bondage, from which
she had been released, as vividly before
his eyes. These eighteen years.
What a contrast! The animal must
not be confined for a single day with-
out watering, though under the kind
care of his master ; and must not this
woman, a daughter, too, of Abraham,
be released from Satan, who for eight-
een years held her bound as her deadly
foe ? The cold-hearted Pharisee might
have said, If she has been bound eight-
een years, surely she might wait one
day longer. But Jesus makes this fact
an argument for aifording instant re-
lief; for he who loves his neighbor as
himself would say, Let her not suffer a

moment longer if help can be obtained.
Who with true compassion would for-
bid a cure? On the sabbath. Much
more than that an ox should be watered.
The propriety of being released from
Satan's power on the Sabbath is also
implied. What work more fitting?

17. The effect of our Lord's answer
to the ruler of the synagogue. AH his
adversaries, or opposers, those who
sided with the ruler in his rebuke to
the people. See on ver. 15. Were
ashamed. The verb in the original
is intense, thoroughly ashamed, perfectly
confounded. And this, too, in the eyes
of the people as well as their own. So
every mouth will be stopped at last,
Rom. 3:19; Dan. 12 : 2.

But the effect on all the people, or
the multiticde, was the reverse. Their
mouths were opened; they rejoiced,
not momentarily, but it took possession
of them. They were rejoicing for all
the glorious things that were being
done by him. Other miracles seem to
have been performed.

18, 19. Parable of a Grain op
Mustard Seed. The expansive power
of truth. It is given somewhat more
fully in Matt. 13 : 31, 32, and Mark 4 :
30-32. There is no necessity for sup-
posing that Luke put this and the par-
able that follows (vers. 20, 21) in this
place without chronological order.
They fit admirably here. The cir-
cumstances point to them as spoken
both at the seaside in Galilee (Mark 4 :
1) and here in Perea. They appear to
have been favorite illustrations with our
Lord.

18. Then said he. According to
the highest critical authorities, He said
therefore, availing himself of this op-
portunity and in view of what had
just occurred. A great triumph had
been achieved over his adversaries. He
was increasing in favor with the people.
So his kingdom would increase, over-
coming all opposition. He embraces

A. D. 29.

LUKE XIII.

317

1!) like ; and whcreunto shall I resemble it? «It is like «^?o Pa 72.

• <• .1 1 1 • 1 i 1 1 i. k.ze. 17. 22, 2.^

n irniin of nuistnnl seed, winch a man took, and cast
into his <i:ardcn ; and it j»;row, and waxed a great tree;
and the fowls of the air lodged in the branches of it.

16;

the opportunity to illustrate this by
two par;d>los.

In order to arrest attention, and for
the sake of ein])!iiisis, he uses the form
of questions: Unto what is the
liiiii^doiii of God like? To what is
tlie reiirn or dispensation of the Messiah
lilie? On kingdom of God, see ch. 4 :
4.). The questions denote no perplexity
or uneertainty in the Saviour's mind,
but serve to give vividness to the sub-
jeet and to arouse the attention of his
hearers, Whereiinto, to what, shall
I resemble, or liken, it?

19. We may well suppose that Jesus
paused a moment as if waiting a reply,
and then he answers. Like a grain
of mustard seed. This is popularly
described as less than all seeds, Matt.
13 : 32 ; Mark 4 : 31. It was the small-
est seed-grain used in Jewish husbandry,
and in proportion to the plant it pro-
duces it was the smallest of all domes-
tic garden-seeds. In Jewish proverbial
language it was used to denote the small-
est thing, Matt. 17 : 20.

Which a man took and cast.
Literally, which a man taking or han-
dling ca^t. Great minuteness and ful-
ness in the description. There may be
reference to the smallness of the seed,
■which required the most careful taking
up and holding, lest it should be lost.
Ilis garden, a select spot, or an en-
ch)sed place for herbs and fruit trees.
With pictorial minuteness Jesus con-
tinues, and it grew and waxed, or
became, a great tree, so that the
fowls, rather, the birds, of the air
came and lodged, lighting ui^on and
lindintx shelter among its branches.

Dr. lloyle (art. "Sinapi," Kitto's En-
ojc.) supposes that Jesus refers to the
iiiiistard tree, the Khardal roomee, or
Turkish mustard, called by botanists
Salvadora. Persica, found in India, Ara-
bia, and Syria, which grows abundant-
ly, as he says, on the very shores of the
Sea of Galilee, where our Saviour spake
the parable of the mustard seed. It is
more natural, however, to suppose the
mustard plant to be intended, since Je-
sus speaks of it as sowed in " a garden,"

and by his language imi)lies that it is
an herb (Mark 4 : 32) — that is, a garden-
phiut. The matter of won(ler also is
not that a tree, but that a plant from so
small a seed, should grow to such a size.

"It may have becii perennial, and
have grown to a considerable tree, and
there are traditions in the country of
such so large that a man could climb
into them; and after liaving seen the
red pepper bushes grow on year after
year into tall shrubs, and the caMor
bean line tlie brooks about Damascus,
like the willows and the pojdars, I can
readily credit the existence of milstard
trees large enough to meet all the de-
mands of our Lord's parable." — Dr.
Thomson, Land and Book, vol. i., p.
101.

The common mustard plant is not
only found in Palestine in a wild state,
but is cultivated in gardens. Dr.
Hooker (Hackett's Synith's Dictionary,
p. 2042) says, "Of the mustard plants
which I saw on the banks of the Jordan,
one was ten feet high." Dr. Hackett,
while riding across the plain Akka on
the way to Mount Carmel, examined an
extensive field of this plant. " It was
in blossom at the time, full grown ; in
some cases, as measured, six, seven,
and nine feet high, with a stem or
trunk more thau an inch thick, throw-
ing out branches on every side. It
might well be called a tree, and cer-
tainly, in comparison with its tiny seed,
' a great tree.' Still, the branches or
stems of the branches were not very
large, and to the eye did not appear
very strong. Can the birds, I said to
myself, rest upon them ? Are they not
too slight and flexible? Will they not
bend or break beneath the superadded
weight? At that very instant, as I
stood and revolved the thought, lo ! one
of the fowls of heaven stopped in his
flight through the air, alighted down
upon the branches, which hardly moved
beneath the shock, and then began,
perched there before my eyes, to war-
ble forth a strain of the richest music."
— Hackett's Smith's Dictionary, p.
2043.

318

LUKE XIII.

A. D. 29.

20 And again he said, Whereiinto shall I liken the

21 kingdom of God? It is like leaven, which a woman

took, and hid in three ^ measures of meal, till the •* See Mt. 13. 33.
whole was leavened.

Interpretation. The grand design
of this parable is to show the expansive
and growing power of the gospel under
the kingdom or reign of the Messiah.
Its centre of comparison is between the
power of growth as exhibited in the
mustard seed and that manifested in
gospel truth. The grain of mustard
represents the word of God, the truth.
The man that sowed, Christ or one of
his servants. The seed in the soil he-
coming a plant, the individual believer.
The idea of growth and of gradual de-
velopment is vividly presented. A seed
of gospel truth is lodged in the heart, a
little word or a single idea. To human
view it is indeed small, but it germi-
nates into a new and growing life, be-
gotten "with the word of truth," James
1 : 18. Thus it has pleased God
" through the foolishness of preaching
to save them that believe," 1 Cor. 1 :
21. The believer now grows in grace,
his spiritual strength increases, his
graces appear, and his powers are de-
veloped, going on from one degree of
strength to another, till he becomes a
full-grown man in Christ, Eph. 4 : 13.
He has now the size, appearance,
strength, and activities of a man. But
growth includes not only internal de-
velopment, but also accretion from
without through food, air, water, etc.
So the Christian in his growth feeds
upon the bread of life. The birds of
the air are introduced to represent the
strength and blessing of this matured
and developed state. Christians indi-
vidually and collectively are indeed a
source of blessing and safety to the
world. Gen. 18 : 23-33 ; Deut. 9 : 19, 20 ;
Isa. 1 : 9.

But this parable also illustrates the
power and growth of the gospel gener-
ally in the hearts and lives of men,
Jesus was indeed " the Word," the gos-
pel seed, the babe of Bethlehem, the
man of sorrows, despised of men, but
planted of his own free will by his
death, springing up in his resurrection,
and bearing fruit in the thousands and
the millions of his followers, John 12 :
24. The spiritual kingdom, commen-

cing with himself, has been constantly
augmenting. The gospel from small
beginnings has become extensive and
powerful. See a prophecy of this king-
dom in Dan. 2 : 44, 45 ; and compare
Dan. 7 : 13, 14; Ezek. 17 : 22-24.

20, 21. Parable of the Leaven.
Compare Matt. 13 : 34, where it is given
in almost the same words. The as-
similating power of truth.

20. And he said again. Indicat-
ing that he uttered this immediately
after the parable of the mustard.
Whereunto, etc. To what shall 1
liken, etc. Compare on ver. 18.

21. Leaven, yeast, sour dough.
Three measures. The measure here
meant was one-third of an ephah ; three
measures, or an ephah, seems to have
been the quantity commonly used for
one baking. See Gen. 18:6; Judg. 6 :
9 ; 1 Sam. 1 : 24. Jerome says a mea-
sure is equal to a Roman modius, or
about a peck and a half. Meal, flour,
fine meal ; probably wheat-flour.

In interpreting this parable, the ques-
tion arises at the outset whether it is in-
tended to illustrate the leavening power
of gospel truth or of false doctrine.
Starting with the fact that leaven was
forbidden at the passover and in all
ofi"erings made by fire unto the Lord
(Ex. 12 : 15 ; Lev. 2 : 11), and that it is
generally used in Scripture in a bad
sense to symbolize evil (ch. 12 : 1
and 1 Cor. 5:7), some commentators
refer this parable to the corruptions of
doctrine and practice which have crept
into the church, making the woman to
represent the apostate church exempli-
fied very strikingly by the papacy. A
fatal objection to this view is that it is
the Jdngdom of God that Jesus says is
like unto leaven. If leaven be error,
then is it represented as overcoming the
truth, and wholly leavening with cor-
ruption either the kingdom of the Mes-
siah or its individual members, both
of which are contrary to God's truth
and to fact, cli. 16 : 18 ; John 10 : 27,
28. It may also be well to note that
Paul calls the had leaven the old leaven
(1 Cor. 5 : 7), and that in ofi"eriug the

A. D. 29.

LUKE XIII.

319

Journeying toward Jerusalem; answer to a question as to

the number to be saved.
22 * And he went through the cities and villages, teach-
ing, and journeying toward Jerusalem.

Mt.
6.

9.35; Mk. G.

first fruits unto the Lord, the loaves
were to be " baken with leaven " (Lev.
23 : 17), and ofterings not burnt upon
the altur, but eaten by the priests,
might contain leaven, Lev. 7 : 13-16.
The true state of the case seems to be
that leaven is a figure of diflusive and
assimilating power ; and aUhough gen-
erally used in Scripture to represent
tiiat which is corrupt and evil, it may
also be used to illustrate this power
connected with truth. Thus lion is ap-
plied to Satan and our Lord ( 1 Pet. 5 :
8 ; Rev. 5:5), and serpent is used to
illustrate the good as well as the bad,
Matt. 10 : 16 ; Kev. 12 : 9.

The ^rand design of this parable,
therefore, seems to be the diffusive and
assimilating power of the gospel under
the kingdom of the Messiah. The cen-
tre of comparison is between the per-
vasive power of leaven and that of
gospel truth. The leaven represents
the truth ; the woman the Holy Spirit ;
the meal the human heart ; the leaven
pervading the three measures of meal
the individual Christian under the re-
newing and sanctifying iutiuence of the
Spirit. The three measures may aptly
refer to, body, smd, and spirit, 1 Thess.
5 : 23. Thus, the Holy Spirit in con-
nection with the truth begins the work
of grace in the heart (James 1 : 18 ;
John 16 : 8-11), and carries it on till
the power of the whole man is per-
vaded by his influence, assimilated and
fully subjected to Christ, John 17 : 17.
And whereas it is said that the woman
took and hid the leaven, so the inner
principle of life comes from loithoiit
(John 1 : 13), and the influence of the
Spirit and truth in regeneration and
sanctification is indeed hidden, silent,
and secret in its workings. Thus, as
the parable of the mustard seed illus-
trates the expansive power of truth by
the principle of growth, that principle
being in itself, this parable illustrates
its pervading power by the principle of
assimilation, that principle acting on a
foreign mass till it is wholly pervaded
and assimilated.

This parable may also illustrate this

power of truth generally in Christ's
kingdom. The meal in that case is the
world, and the three measures may rep-
resent the world as inhabited by the de-
scendants of the three sons of Noah.
The leaven taken and hid in the meal,
the kingdom of Christ as not of the
world, but spiritual, a kingdom of
truth, reigning in the hearts of its sub-
jects, coming not with " observation,"
but quietly pervading humanity, and
drawing men to the truth and conform-
ing them to the image of Christ. This
work is to go on till the whole is leav-
ened, till the kingdom is completely
triumphant and the kingdom of the
world has become our Lord's and his
Christ's, Rev. 11 : 15 ; Dan. 7 : 17.

22-30. Jesus Journeys and Teach-
es. An Idle Question Seriously
Answered. This is peculiar to Luke,
yet similar expressions are found in
Matt. 7 : 13, 22, 23 ; 8 : 11, 12 ; 19 : 30.

22. Went through the cities, etc.
According to the highest critical author-
ities, went through cities and villages of
Perea. According to the most natural
arrangement, Jesus had previously gone
beyond — east of — Jordan, where John
first baptized, John 10 : 40. See on
vers. 10-22. The fact that Jesus was
under the jurisdiction of Herod (ver.
32) points also to Perea. The break
between this and the preceding verse
implies a change in the narrative and
admits a little interval of time, perhaps
two or three weeks. It was probably
the latter part of January or early in
February, A. D. 30.

Journeying toward Jerusalem,
as the point of destination. Not the
journey recorded in ch. 9 : 51, for that
was through Samaria, but this through
Herod's territory, ver. 32. That was
hasty, this leisurely ; that also was
probably to the feast of tabernacles, and
private (John 7 : 2-10) and soon accom-
plished (ch. 10 : 1), but this was most
public, and it is not implied that it was
immediately accomplished. As Jesus
probably remained in Judea between
the feast of tabernacles and the feast of
dedication, about December 20, A. D.

S20

LUKE XIII.

L D. 29.

23 Then said one unto him, Lord, are there few that

24 be saved? And he said unto them, J Strive to enter in
at ''the strait gate: for 'many, I say unto you, will

k Mt. 7. 18, 14. 1 Is. 58. 2-4 ; Eze. 33. 31 ; Mk. 6. 20 ; John 7. 34 ; 8. 21 ;
13. 33 ; Ac. 26. 28 ; Ro. 9. 31-33 ; 10. 3 ; Ueb. 12. 17.

iGe.32.25, 26;Mt,
11. 12; Col. 1.29;
Heb. 4. 11; 2 Pet,
1.10.

29, and as he M^ent into Perea soon
after (John 10 : 40), it ls most natural
to i)lace this journeying just previous to
the news of the sickness of Lazarus,
John 11 : 3. Thus he reached Bethany
in his journeying toward Jerusalem,
but did not reach Jerusalem until he
entered it five days before his last pass-
over (John 12 : 1, 12), unless he may
have privately visited the city after the
raising of Lazarus.

23. Then said one, rather, and a
certain one said to him. The language
is indefinite as to time and place, it
being only implied by the connection
that the incident related took place
Avliile Jesus was journeying toward Je-
rusalem. The inquirer was probably
one of the multitude, and at the most
only an external follower of Jesus, for
the answer of our Saviour rather im-
plies that he was not sufficiently in earn-
est for his own salvation.

Are there few that he saved, are
saved, or are being saved, by being re-
ceived into the Messianic kingdom, or
through the blessings of the Messianic
kingdom? Reference to spiritual sal-
vation, and not to temporal, seems evi-
dent. The present tense points particu-
larly to what was then going on, yet by
implication it may have a universal
application. The present also is used
to represent a general truth, embracing
tlie past, present, and future. The
reference of this question in the mouth
of a Jew would naturally be limited to
the Jewish nation.

Why he should have asked this ques-
tion can only be conjectured. Perhaps
the parables of the mustard and of the
leaven (vers. 18-21), which had suggest-
ed the growth and extensiveness of
Christ's kingdom, had led him to ask
it. The question was a familiar one.
The doctrine of "a remnant to be
paved" was discussed by Jewish rab-
bins, some maintaining that all Israel-
ites were saved by birthright, others
denying it. The small number of those
who had as yet become Christ's disciples
may have led him to think on the

subject, and to desire to learn the
opinion of Jesus himself. That it was
not mere curiosity nor hypocrisy may
be inferred from the answer, which con-
tains no direct reproof. Thus a variety
of circumstances and motives may have
led to the question. The inquirer ap-
pears to have been sincere, and to have
had no question about his own salva-
tion. In security regarding himself, he
asks about others. But whatever may
have led to it, his question was idle and
unimportant when compared w^th the
personal salvation of himself and of the
multitude. Jesus therefore only an-
swers it by exhorting them to earnest
and immediate effort for salvation, with
the intimation that many w^ho think
themselves entitled to enter heaven will
be thrust out.

And he said nnto them, to the
people present. It was not strictly an
answer to the question, but an exhorta-
tion suggested by it, and of such general
importance that he addressed it to all.

24. Strive, agonize, put forth your
utmost strength, strain every nerve. The
kingdom of God must be entered as if
by violence. Matt. 11 : 12. The terra is
taken from Grecian contests, where they
wrestled and ran the race in order to
win the crown of laurel. The exhorta-
tion is similar to that in Matt. 7 : 13,
14, but more emphatic, bringing out
more fully the necessity of immediate
and most intense earnestness. To
enter in at (literally, through) ; the
idea is that of struggling through the
strait gate, the narrow gate, as of a
city, or door, as of a house or palace,
according to several of the oldest manu-
scripts. Some suppose the gate to be at
the end of the way, the gate of heaven.
It is rather the gate into Christ's king-
dom. It is therefore more natural to
regard it as at the beginning of the
journey ; Jirst the gate and then the ^cay.
Gate is the entrance of a city or a large
enclosure, just as a door is of a house or
room. Strait — that is, narrow, the op-
posite of wide, which in Matthew is
applied to the way to destruction, the

A. D. 29.

LUKE XIII.

321

25 seek to enter in, and shall not be able. °»When once "^'Vr^^.i l^Yi
the master of the house is risen up, and °hath shut to B(je. y^^ic- ait.'25'.
the door, and ye begin to stand without, and to knock 10^12.

at the door, sayinj;, "Lord, Lord, open to us ; and he °^^- ^- '*'^-

shall answer and say unto you, '*I know you not pMt. 7. 23; 25. 12.

26 whence ye are: 1 then shall ye begin to say. We have '^^^- 7- 22.
eaten and drunk in thy presence, and thou hast

thought beiug implied here. The nar-
rowness of the gate is a reason for
earnest etfort to fiud it and press through
it. "I have seen these strait gates and
narrow ways, ' with here and there a
traveller.' They are in retired corners,
and must be sought for, and are opened
only to those who knock; and when the
sun goes down and the night comes on,
they are shut and locked. It is then
too" late." — Dr. Thomson, The IauuI
and Book, vol. i., p. 32 ; Phil. 2 : 12 ; 1
Pet. 4 : 18. See remarks 24, 25, at the
end of the chapter.

For introduces the important reason
for such earnest and {)ersistent endeavor.
To give emphasis and assurance to the
startling declaration he was about to
make, he joins his solemn attestation, I
say unto you, I solemnly declare to
you. Many shall seek, etc. True,
many shall not agonize; they may be
said to be only half-hearted seekers, or
they seek in some wrong way. But is
that the meaning here? Hardly; for
Jesus immediately expands the idea in
the next verse, and speaks of the en-
treaties of some when the door shall be
shut. Besides, the word translated seek
is generally used in the New Testament
of earnest seeking. Compare Matt. 2 :
13 ; 6 : 33 ; 7 : 7, 8 ; Luke 2 : 45, 48, 49 ;
11 : 9, 10; 12 : 31, etc. And such a
meaning is applicable here. Many
shall earnestly seek to enter in, but it
shall be too late ; the door will be shut.
The words shall not be able imply
earnest effort. Notwithstanding their
im])ortunate endeavor, they cannot
enter after the door is shut. The ex-
hortation of Jesus is for immediate per-
formance of duty, and against procrasti-
nation. Be truiv in earnest now ; soon
it will be too late, ch. 14 : 17, 24; Heb.
4 : 7. Notice that while Jesus says
nothing about few being saved, he inti-
mates that many will be lost.

25. In parabolic language Jesus il-
lustrates his statement. Indeed, to the
end of ver. 30 he enforces the exhorta-

tion of ver. 24. When. Literally,
From the time that, closely connected
with what precedes. The master of
the house, the head of the family.
The figure is that of a feast at which
a man entertains the members of his
family — that is, children, servants, and
inmates of his house. Is risen up,
from his seat, or the place where he
wjis reclining at the banquet, the time
allotted for the assembling of the guests
having expired. Shut to the door.
In the light of the preceding verse, we
may regard this door as a narrow
wicket, by which only one at a time
could enter, and now this is shut, and
none are to be admitted afterward.

Ye begin to stand without.
This marks the beginning of active
efforts when it is too late. Notice the
vivid climax. They shall stand with-
out, then knock, then call, then appeal
to former intercourse and discipleship,
but all in vain.

Lord, Lord. The repetition shows
great urgency and importunity. But
according to some of the oldest and best
manuscripts, it should not be repeated.
I know you not whence ye are.
I do not recognize you a.s members of
my family, or as having any relation-
ship with me. I have no spiritual ac-
quaintance with you nor with the place
from whence ye are. Ye are the workers
of iniquity (ver. 27), and between us
there can be no real acquaintance.
" The Lord knoweth the way of the
righteous," Ps. 1:6. " He hath respect
unto e lowlv, but the proud he
knoweth afar off," Ps. 138 : 6 ; John 10 :
14 ; 1 Cor. 8 : 3.

26. Then commences the second
member of the sentence, irhich begins
with ver. 25, " When once," etc. Be-
fore this they exercised the confidence
of self-delusion, but now they be-
gin to plead former intimacy. We
have eaten, etc. More correctly, We
ate and drank . . . thou didst imHft,
etc. Many of his hearers had, doubt-

14*

ft99

LUKE XIIT.

A. D. 29.

27 taught in our streets. •" But he shall say, I tell you,
I know you not whence ye are; *■ depart from me, all

28 ye workers of iniquity. * There shall be weeping and
gnashing of teeth, "when ye shall see Abraham, and
Isaac, and Jacob, and all the })rophets, in the king-
dom of God, and you yourselves thrust out. " And
they shall come from the east, and/rom the west, and
from the north, and/ro?7i the south, and shall sit down
in the kingdom of God. "^ And, behold, there are last
which shall be first, and there are first which shall be
last.

"^ver. 25; Mt. 7*

23: 25.41.
«Ps.6. 8;Mt. 25.41.
t Mt. 8. 12; 13.42;

24.51.
"Mt. 8. 11.
vGe. 12. 3; 22. 18;

28. 14; Ps. 22. 27;

Is. 2. 3; 11. 10;

Mai. 1. 11 ; Mk.

13. 27; Ac, 10.

45; 11. 18; 14.

27; Ro. 15. 9, etc.;

Eph. 3. 6.
»Mt. 19. 30; 20.

16 ; Mk. 10. 31,

less, eaten with him at their houses and
elsewhere, and perhaps at one of the
Diiraculous feedings. But to eat and
drink with any one also expresses the
idea of familiar intercourse, comj^anion-
ship, or acquaintance. So also his
having taught in their streets, their
broad ways or thoroughfares, which the
people frequented, points to the cities
and villages where he had so often been
attended with crowds, and also presents
the idea of common and friendly inter-
course. But notwithstanding all this,
their qualilications, being merely ex-
ternal, were insufficient. They were
entirely deficient in the qualifications
of the heart. They are, therefore, most
emphatically turned away and remind-
ed of their true character, ver. 27.

27. I tell you. Giving emphasis to
the repetition. I tell you your sen-
tence is fixed : you are not of mine.
Depart from me, all ye workers of
iniquity, ye whose daily business or
occupation is to work in the service of
^{■7irighteousne<ss, Ps, 6 : 8. On I know
you not, etc., see ver. 25.

28. Jesus describes the lamentation
and remorse of those who shall find
themselves for ever excluded from his
heavenly kingdom through their own
procrastination and neglect. There
and then. With the idea of place some
idea of time seems to be implied. Their
disappointment and misery are vividly
represented by their weeping and
g^nashing, grinding and grating, of
teeth. More correctly, the weeping
and the gnashing of teeth, referring to
sotnething well known, the misery of
the lost. When ye shall see Abra-
ham, etc, the patriarchs and all the
prophets of succeeding ages, in the
j)ossession and enjoyment of the king-
dom of God, as it shall be finally

consummated above. Rev, 19 : 6-9. On
Abraham and prophets compare eh. 1 :
55, 70. Yourselves thrust out, im-
plying that they attempted to enter,
and not only were not able, but they
were cast out " into outer darkness,"
Matt. 8 : 12. Thus did Jesus teach
them that not all the Jews should be
saved.

29. And not only this. Salvation
shall be extended to the Gentiles.
From the east and from the
Avest. From the Gentiles, not only
those near, but also those most distant;
from all parts of the earth, Isa. 45 : 6 ;
49 : 6. Sit down. Rather, recline at
table, according to the custom of the
time of reclining upon beds or couches
at their feasts or banquets. The bless-
ings of the Messiah's reign had been
represented in prophecy by a feast, Isa.
25 : 6. To recline at table with Abra-
ham, Isaac, and Jacob, the fathers of
the nation, was to the Jewish mind a
representation of the highest honor and
the greatest happiness. '' According to
Jewish notions, splendid banquets with
the patriarchs formed })art of the hap-
piness enjoyed in Messiah's kingdom."
— Meyer. Many Gentiles shall be-
come spiritual descendants of the fath-
ers in faith (Heb. 11 : 8-10), partici-
pators of the kingdom of God,
both below (Col. 1 : 13) and above, 2
Pet. 1 : 11. Compare ch. 14 : 15-24.

30. Jesus repeats a proverbial saying,
which he uttered on various occasions
with somewhat different applications,
:Matt. 19 : 30; 20 : 16; Mark 10 : 31.
The idea here is that not only shall
those who are first in privileges at last
occupy a less honored place than many
less highly fixvored, but that many of
them shall be actually excluded. Dod-
dridge brings out the idea in the follow-

A. D. 20.

LUKE xiir.

323

The Pharisees' warning respecting Herod ; our Lord's reply.
!1 The same day there eame certain of the Pharisees,

sayinjz; unto him, (Jet thee out, and depart lienec :
■ VI for Herod \\\\\ kill thee. And he said unto them, Go

ye, and tell that ibx, Behold, I east out devils, and I

ing paraphrase : ^^ And beliold, this shall
be tlie case not only of a few, hut of
great numbers, for there are niiiuy who
are now last in i)oint of reliijious advan-
tages tfiat s/iall then be first in honor
and hap])iness ; and there are many who
now appear ^'^6'^ that shall then be found
laM, and on account of tlieir abused
privileges shall appear the most infii-
mous and miserable of mankind." The
absence of the article renders the prov-
erb indelinite, and makes it mean that
there shall be those of the first, not all
of them, who shall be last, and the re-
verse.

31-35, The Pharisees warn Jesus
OF Herod's Enmity. His Reply.
Lamentation over Jerusalem.
Luke alone records the incident in vers.
31-33. The lamentation is similar to
that in Matt. 23 : 37-39. But so natu-
rally does each fit in its place that the
conclusion seems irresistible that Jesus
relocated it; and this is confirmed by
the diversity of the language in the
two. The scene of this account was
Perea. The time about the beginning
of February.

31. The same day, or On that day,
when Jesus answered the question,
" Are there few that are saved ?" ver.
23. Pharisees. See on ch. 5 : 17.
Get thee out, and depart hence,
with all possible speed. The two verbs
make the advice emphatic, giving the
idea of urgency. For Herod, Anti-
pas. See on ch. 3:1. As Jesus was in
llerod's dominion, yet not in Galilee, he
iiinst have been in Perea, east of Jordan.
"Will kill thee. Rather, wishes or de-
sires to kill thee. Yet really it was the
Pharisees who desired to kill Jesus, and
Herod to see him (ch. 9:7; 23 : 8),
though just now he may have desired
him to depart. He had doubtless suf-
fered too much in his conscience on
account of beheading John the Baptist
to really desire to kill another religious
teacher. Herod, however, agitated with
su'>eri=titioTis fears, was probably anxious
that one whose fame was daily spreading

should quit his territory. He finds the
Pharisees willing tools to urge Jesus to
quit a region where his life was com-
paratively safe for one where it would
be in the greatest danger. Some able
expositors suj)pose that this report v;as
invented by the Pharisees to frighten
Jesus away from Herod's territory to
Judea and Jerusalem, where tliey could
seize him and destroy him, Stier also
suggests that they desired to see if they
could awaken his fears, which, if they
did, would lower him in the estimation
of the people and raise the courage of
his enemies. But it is not to be sup-
posed that Jesus would have sent a mes-
sage to Herod if Herod was not the in-
stigator of the report, nor especially
would he have styled him "that fox,"
ver. 32. We must, therefore, with
Meyer, Alford, and others, regard the
message as originating with Herod,
though the form and manner of pre-
senting it may have been left somewhat
to the Pharisees. It is probable that
the latter put the case as strong as it
was allowable, and doubtless also as-
sumed the garb of friendship, as if
anxious for the Saviour's safety.

32. The answer is for the Pharisees,
but the message is for Herod, thus
pointing to the latter as the instigator.
Go ye, the same word as that translated
" depart " in the preceding verse. Thus
a contrast is presented, exhibiting the
boldness of Jesus. Ye say. Go out
from this region ; but I say, Go your-
selves to Herod with my message, while
I remain and finish my work. Tell
that fox, that crafty, sly fellow. For
thirty years, as a ruler, Herod had
shown himself a crafty politician. The
fox is noted for subtlety and treachery,
and is an emblem of a cunning, crafty,
or deceitful person. Thus Jesus at once
showed the Pharisees that he saw
through the character and message of
Herod, and that he feared neither them
nor him. Those who regard this report
as a fabrication of the Pharisees are
compelled to look upon the epithet fox

321

LUKE XIII.

A. D. 29.

do cures to-day and to-morrow, and the third day ""1 'John 17. 4, 5;

33 shall be perfected. Nevertheless, ^I must walk to- ,il\!i<J;^^{i\l.

day, and to-morrow, and the day following: for it 12.35.' ' ' '

jis spoken ironiccdly, and as really de-
sitrned to designate their own crafty
efforts. A very unlikely su])position.
While the epithet reveals Christ's won-
derful knowledge and lays open the
man and the men with whom he was
dealing, there was nothing discourteous
in his message to Herod.

Behold. In this message to Herod
Jesus intimates that he had a fixed
purpose to pursue, that he had nothing
to fear from him, and that it was at Je-
rusalem that his labors and sufferings
are to be consummated. I cast out
devils, demons, in your territory, etc.
" Intentionally the Saviour speaks, not
of his Avords, but of his miraculous
deeds, because these had most strongly
excited the uneasiness of Herod, ch. 9 :
9." — Van Oosterzee. At the same
time he imj^lies that his work was not
political, but benevolent, relieving the
miseries of the people.

To-day and to-morrow, and
the third day. There is no evidence
whatever that this expression is pro-
verbial. Yet if the notes of time are
used rhetorically, definite for indefinite
short periods of time. (compare Hos. 6 :
2), then they may refer to his present
stay in Perea, the journey afterward
through Galilee and Perea (ch. 17 : 11 ;
18 : 35), and the final visit to Jerusalem,
where he completed his labors and suf-
ferings. The time, however, is def-
initely marked, and is held to mean
three literal days by Meyer, Alford, and
others ; and if so, then we may have
here an incidental coincidence between
Luke and John. It was in this locality
that Jesus received the tidings of Laz-
arus' death, after which " he abode two
days ;" the third day he Avent into Ju-
dea, and on the fourth day he would
arrive at Bethany, where he found
Lazarus " four days dead," John 11 : 6,
7, 39. Compare author's Harmony, |
11 f).

I shall be perfected. Meyer and
some others take the verb in the pres-
ent tense of the middle voice, and trans-
late, / end or finish ray work here —
that is, in Perea. While admitting that
such a construction may be possible, it

is certainly quite unexampled and im-
probable. The most natural construc-
tion is the present passive. So Alford,
EUicott, and others. It may then bo
translated, / am ended, finished, done, so
far as it respects you and your country.
My miracles in your territory will end
upon the third day. Or, perhaps, bet-
ter, / am consummated, perfected, in-
cluding the idea of his suffering and
death, which meaning is sustained by
the regular usage of the word in the
Epistles, Phil. 3 : 12 ; 2 Cor. 12:9; Ileb.
2 : 10 ; 5 : 9. The present tense here
points to something soon to be com-
menced, and also to be continued. So
that if three literal days are meant, it
is not necessary to suppose the consum-
mation to be completed on that day. It
might rather mean that after remain-
ing two days in Perea he would on the
third day commence that journey which,
recommenced from Ephraira (John 11 ;
54), would be the last to Jerusalem and
consummated in his death as a sacri-
fice for the sins of the world.

As ch. 9 : 51 marks an era in our
Lord's history in respect to Galilee, so
does this passage in respect to Perea
The former points to the end of his
residence and of his mighty workings
in Galilee ; the latter to his departure
from Perea, after which we read no
more of his sojourning there, nor of any
miracles performed there. After this
he merely passed through Perea, as he
probably did through Samaria and a
portion of Galilee (ch. 17 : 11), just pre-
vious to his last passover at Jerusalem.

33. Nevertheless, though I have
nothing to fear from you, I must
walk, go (the same verb translated de-
part in ver. 31 and go in ver. 32), to-
day, and to-morrow, and the day
follOAving, attending to my work and
advancing leisurely toward the end of
my journey. I must proceed in ray
work, connecting these three days'
labor with my departure from Perea,
for it is at Jerusalem, that slaughter-
city of the prophets, that I must die.
Notice that the going or journeying in
his work is connected with all the three
days, and that it was necessary to go

A. D. 29.

LUKE XIII.

325

cannot be that a prophet perish out of Jerusalem, ■comp. Mt. 23.37-
34 H) Jerusalem, Jerusalem, which killest the prophets,
and stonest them that are sent unto thee ; how often
would I have feathered thy ehiklren together, as a hen
doth gather her brood under her wings, and 'ye would
85 not! Behold, ''your house is left unto you desolate:

•Ne. 9. 30.

bLc. 2r». 31, 32; Ps.

GU. 25; Is. 1. 7;

JtT. 12. 7: 22.5;

Dan. 9. 27; Mic.

3. 12.

and verily I say unto you, Ye shall not see me, until "cti. 19. .3S;r8. lis,
the time come when ye shall say, « Blessed is he that '^j^ ir'io^John

cometli in the name of the Lord

12. 13.

(to Jerusalem impliedly), for only there
Avas it that he should suffer.

For it cannot be, it is not admis-
sible or allowable, that a prophet
perish out of Jerusalem, It was
at Jerusalem where the prophets gen-
erally had perished. John, who was
slain at ^laehrerus in Perea, was an
exception, yet he did not fall as a victim
of the unbelief of the Jews. Besides,
the great Jewish council at Jerusalem,
the Sanhedrim, was the court to try a
prophet ; and according to Jewish law,
no one, even though he were a wicked
man, could be put to death unless he
had tirst been condemned by the San-
hedrim.— JOSEPHUS, Antiq. xiv. 9. ^ 3.
How was the wickedness of Jerusalem
displayed, and how must our Lord's
words have sounded upon the ears of
the Pharisees who assumed the defence
of the theocracy !

34. This verse and the next are closely
connected with the preceding, and were
suggested by, and follow naturally after,
the last clause of verse 33. Turning
from himself to that doomed city where
he was soon to sufler, he utters a tender
lamentation over it. Jerusalem. The
repetition gives emphasis to the tender-
ness and sorrow with which he uttered
the words. Jerusalem was indeed the
representative and the personification
of the Jewish race and theocracy in its
then present and past history. Killest
the prophets. Their sins, which call
forth both lamentation and vengeance.
The present tense is used in vivid dis-
course. At a single glance Jesus saw
their whole history, in which the perse-
cution of prophets was common and
often repeated. As a race they were
the murderers of the prophets, and the
♦itoners of the messengers of God.
How often \vould I. As a hen ga-
thers her brood under her wings in ma-
ternal love, and for safety and protection

aj^ainst birds of prey, or anything that
may injure them. Hens are now very
common in Palestine. Children. The
inhabitants, the Jewish i)eo])le. Ye
would not. Their sins were volun-
tary. They were free moral agents.
Freedom of the will is in harmony with
God's sovereignty and divine decrees.

35. Your house. Your temple, left
by the Messiah, forsaken by God, no
longer his house, but yours. Its destruc-
tion and desolation are vividly spoken
of as present. Desolate is omitted by
many of the oldest manuscripts. It is
forsaken and left to you for a time. A
little later (Matt. 23 : 38) he announced
its destruction. Compare Matt. 21 : 13 ;
2 Chron. G : 2 ; Ps. 2(3 : 8. Some sup-
pose that by your house reference is
made to the city, their dwelling-place,
Ps. 69 : 25. And verily I say unto
you. According to the highest critical
authorities, and I say to you.

Ye shall not see me until. He
was going to Bethany, and after the
raising of Lazarus would retire to Eph-
raim, and would not enter Jerusalem
until he had performed his last journey
thither, and should be acknowledged
by the multitude as the Messiah by
their shouting, blessed is he, etc., ch.
19 : 38; Matt. 21 : 9. The language,
however, is not to be limited to that
one event. Like other prophecies, it
rather points to a series of events ful-
filling one prediction. Compare ch. 9 :
27. The future history of Jerusalem
was vividly before his mind. He was
the only salvation of the people, the
only safety of the city and temple. His
leaving them was their certain and
utter destruction. But while his lan-
guage implied the destruction of the
city and temple and the scattering of
the Jews, it pointed forward over a
long period to the general conversion of
the Jewish people in the last days, when

326

LUKE XIII.

A. D. 29.

their descendants should acknowledge
him. IIos. 3:5; Zech. 12 : 10 ; Kora.
11 : 25-28.

"Marvellously has that word been
fulfilled. Every Jewish pilgrim who
enters Jerusalem to this day has a rent
made in his dress and says, ' Zion is
turned into a desert, it lies in ruins !'
Saphir, the Jewish poet of Wilna, ad-
dressed Dr. Frankl thus : ' Here all is
dust. After the destruction of the city,
the whole earth blossoms from its ruins ;
but here there is no verdure, no blossom,
only a bitter fruit — sorrow. Look for
no joy here, either from men or from
mountains.' A wealthy and pious Jew
came to settle at Jerusalem ; after two
years' stay he left it with the words :
* Let him who wishes to have neither
the pleasures of this life nor those of the
life to come live at Jerusalem.' — Dr.
Frankl, Jews in the East, vol. ii., pp.
2, 9, 120."— Dr. Farrar, Life of Christ,
vol. ii., p. ^Q.

Remarks.

1. Beware of rashly judging others,
vers. 1, 2 ; Job 4:7; Matt. 7:1,2.

2. Afflictive dispensations of Provi-
dence are not to be interpreted as marks
of divine displeasure. God sometimes
comes out in judgment, but oftener in
mercy, vers. 1, 2; Heb. 12 : 4-12; Rev.
3: 19.

3. We should improve the calamities
of life, and especially sudden deaths.
Let them lead to self-examination, re-
pentance of sin, to watchfulness and
prayer, vers. 3, 5 ; ch. 21 : 34-36 ; 2 Pet.
3:9.

4. Repentance is a personal duty and
necessary to salvation, vers. 3, 5 ; Acts
2 : 38 ; 3:19; 17 : 30.

5. The most fearful calamities which
may befall the wicked are only emblems
of what shall come upon them if they
remain impenitent, vers. 1-5; ch. 11 :
32 ; Rev. 21 : 8.

6. God demands of us, not only nega-
tive, but also positive goodness, vers. 6,
7 ; ch. 6 : 43 ; Phil. 2 : 15.

7- God is long-suffering toward the
sinners, and gives them an opportunity
to repent, vers. 6, 7 ; Nah. 1:3; Rom.
9: 22; ITim. 1 : 16.

8. Sinners but cumber the ground,
being not merely useless, but pernicious
to the world, ver. 7 ; Eccl. 9 : 18.

9. The sinner will in due time, after
fair trial, be cut down, vers. 8, 9 ; Prov.
29 : 1 ; Amos 4 : 12.

10. It is because of Christ, the Inter-
cessor, that sinners are not at once de-
stroyed, vers. 8, 9 ; Job 33 : 24 ; Heb.
7 : 25.

11. Let none abuse God's mercy by
presuming on the future, but improve
present opportunities and be in con-
stant readiness for death, vers. 7-9;
Hos. 10 : 12; Rom. 2 : 4.

12. In the healing of the infirm
woman we have an illustration of the
sovereign grace and mercy of Christ in
the salvation of the sinner, vers. 10-13;
2 Cor. 5 : 19.

13. We also have an illustration of .
his treatment of his weak and afflicted
followers, vers. 10-13 ; Ps. 146 : 8 ; 27 :
14.

14. Many are opposed to actual good,
because it is not done in their way or
according to their views, ver. 14 ; Prov.
12 : 15 ; 21:2; Gal. 2 : 4, 12-14.

15. Work for Christ has often been
opposed under the garb and sanctity of
religion. Thus revivals, missions, and
Sunday-schools are sometimes opposed
from a professed regard for religion,
ver. 14.

16. Doing good, visiting the sick, and
deeds of love and mercy are proper on
the Sabbath, vers. 15, 16 ; Matt. 12 : 3-12.

17. If arguments for Christianity or
for any Christian doctrine or practice
do not convert, they may at least put
to silence, our adversaries. All the ad-
versaries of our Redeemer will be put
to shame and confounded at last, ver.
17; Dan. 12 : 2; Rom. 3 : 19.

18. The triumph of Christ and his
cause brings joy to his people and to
those who seek him, ver. 17 ; ch. 15 :
32 ; Ps. m : 12, 13.

19. The word of God is a living seed,
not returning unto him void, vers. 18,
19 ; Isa. 55 : 11 ; John 6 : 63.

20. In the work of the Lord we should
not despise the day of small things, but
rather expect great endings from small
beginnings, vers. 18, 19 ; Isa. 41 : 14-16 ;
51:1-4; 60 : 22.

21. Christianity has a hidden power
in renewing and transforming the cha-
racter and lives of men and the state
and condition of the world, vers. 20,
21 ; Ps. 119 : 11 ; Dan. 2 : 44, 45; Mark
4 : 26-29 ; 2 Cor. 3:18; 1 Pet. 1 : 3, 4.

k. D. 30.

LUKE XIV.

327

22. The jiarablos of the imistiiril ami
the leaven fiml illustration in the pivst
history of Christianity, and give en-
couragement for the future, vers. 18-21 ;
Rom.' 10 : 18.

23. Jesus ever kept in view the great
object of his mission ; so should we all
imitate his fidelity and courage, ver.
22 ; ch. 2 : 49 ; 1 Cor. 11:1; 1 Pet. 2 :
21.

24. Learn from Jesus to give a prac-
tical turn to speculative questions, vers.
23, 24 ; John 21 : 21, 22 ; Acts 1 : 6, 7.

25. There are great difficulties in the
way to heaven, ver. 24 ; Heb. 4 : 1 ; 1
Pet. 4 : 18.

These difficulties arise— first, from our
natural state. We are ignorant of the
way to heaven, and often unconsciously
ignorant, Eph. 4 : 18. There is also
pride, prejudice, unbelief, and distrust
of God. Then there is an aversion
from good and a propensity to evil — a
loving darkness rather than light, Heb.
3:19; John 3 : 19. Second, from the
nature of religion. It is spiritual, and
demands self-tleuial and the forsaking
of all for Christ. The gate is narrow,
for sin must be renounced and forsaken ;
the love of the world must be left be-
hind, 1 John 2 : 15, 16. Third, from the
opposition of spiritual enemies, Satan,
and the world, Eph. 6 : 12.

26. These difficulties can only be over-
come bv faith in Christ and whole-heart-
ed effort, ver. 24; Phil. 2 : 12; Col. 4 :
12; 1 Tim. 6 : 12; 1 John 5 : 4. Christ
savs, "I am the door" (John 10 : 9);
" i am the way," John 14 : 6.

27. Improve the present; if we delay,
the door mav be shut, vers. 24-27 ; ch.
16 : 24, 23 ; Matt. 25 : 10.

28. Let us beware of trusting in out-
ward privileges and an outward profes-
sion, vers. 25-28 ; Jer, 7 : 4-7 ; Rom. 9 :
32; Heb. 12 : 14.

29. There will be a thorough and
final separation between the righteous
and the wicked. Let this lead us to
choose the path of righteousness and
turn from the wav of transgression,
vers. 27, 29; Prov. 1 : 24; Matt. 25 : 41 ;
Gen. 49 : 6.

30. Religion is the first thing and
most important to be attended to, vers.
23-29 ; ch. 12 : 31.

31. As we are among the first in re-
spect to our privileges, let ns see to it
^hat we are not last in our improvement

of thera and in our reward, ver. 30;
Matt. 8 : 10.

32. Christians and Christ's cause are
opposed bv craftv and cunning foes,
ver. 31 ; Pfov. 26 : 25 ; Eph. 4:14.

33. Christians are safe in the hands
of God ; wicked men can do nothing
against them except what he shall per-
mit, vers. 31, 32 ; John 7 : 30 ; 8 : 20.

34. "We should do our duty fearlessly,
and not be deterred by the threatenings
of enemies or the misgivings of timid
friends, vers. 32, 33; ch. 12 : 50; Dan.
3 : IS; Acts 21 : 13; 25 : 11.

35. How consistent and beautiful the
example of Christ ! vers. 31-33 ; John 4 :
34; 17 : 4; Heb. 10 : 14; 12 : 2.

36. How great the guilt and danger
of resisting the invitations of so tender
and compassionate a Saviour ! vers, 34,
36; Ezek. 33 : 11; Isa. 5:4; John
5 :40.

37. Let us welcome Jesus to our
hearts; then shall we welcome him in
his second coming, vers. 34, 35 ; Tit. 2 :
13 ; 1 Thess. 4 : 15; Rev. 22 : 20.

CHAPTER XIV.

In a connected narrative Luke pro-
ceeds to relate a miracle which Jesus
wrought upon the Sabbath in the house
of a chief Pharisee, and his vindication
of the act (vers. 1-6) ; he rebukes a love
of distinction in the guests, and teaches
his host what is true hospitality, 7-14.
One of the guests makes a pious reflec-
tion (15), which leads Jesus to utter the
parable of " The Great Supper," show-
ing how the invitations of the gospel
would be received, 16-24. He then an-
nounces to the multitudes which follow
him the terms of discipleship and the
necessity of counting the cost, 25-35.

1-24. "Jesus Dines with a Chief

Pharisee on the Sabbath ; Heals

A Dropsical Man. Parable of

THE Great Supper. Recorded only

' by Luke. We may suppose that tlxis

I occurred on one of the two days that

Jesus remained in Perea, according to

! the most natural interpretation of ch.

j 13 : 32, 33. Perhaps this was the "to-

i morrow " of that passage, and that the

j day following he continued his journey,

I crossing the Jordan, and on the fourth

; day reached Bethany. This is the fifth

i and last case of healing on the Sabbath

328

LUKE XIV.

A. D. 30.

In a Pharisee^ s house Jesus heals on the sabbath and
addresses the guests.

XIV. AND it came to pass, as he went into the house

of one of the chief Pharisees to eat bread on the sab-

2 bath day, that they watched him. And, behold, there

was a certain man before him which had the dropsy.

recorded by the evangelists. The
others were the healing at Bethesda
(John 5 : 10), healing of the withered
hand (Luke 6 : 6-11), of the blind
man at Siloam (John 9 : 14), and of
the infirm woman, Luke 13 : 10-13.

1. One of the chief Pharisees,
rather, one of the chief men of the
Pharisees. This seems to be the gene-
ral title, implying some leadership or
pre-eminence in tlie sect. The Pharisees
had no ofiicial rulers of their sect.
They had, however, their own leaders,
who were of great influence, such as
Hillel, Schammai, Gamaliel, Nicode-
mus, and others. This man seems to
have obtained some such leadership in
his sect. He may, of course, have been
ruler of a synagogue and member of the
Sanhedrim, but the title does not limit
to either or definitely specify either.

To eat bread on the Sabbath.
To take a meal, etc. It would appear
from the rabbinical writings that the
Jews generally spread better tables on
the Sabbath than on other days, and
that they frequently made feasts on
that day, Neh. 8 : 9-12. No cooking
was done on the Sabbath (Ex. 16 : 23) ;
but these feasts must have necessitated
considerable labor, which shows how
inconsistent were the Pharisees in re-
gard to Sabbath observance. Others
were at this time bidden beside Jesus
(ver. 7), though we need not suppose
a large public banquet. It was quite
likely a social family meal, at which a
number of friends Avere invited, ver. 12.
The occasion, doubtless, suggested our
Lord's conversation and parables; it
was not a "wedding" (ver. 8), nor a
" great supper," ver. 16. Neither does
the narrative demand that we apply to
it even the name of " feast," ver. 13.
They, the Pharisees. Emphatic in
the original. Watched him. Some
suppose that Jesus was invited from a
treacherous design. Such a supposition,
however, is unnecessary. It was cus-
tomary for men in position to invite to

their table those who were religious
teachers, and especially strangers. Yet
it was but in keeping with the conduct
of the Pharisees that they watched hira
in order that they might accuse him.

It is one of the peculiarities of Luke
to show us Jesus at the social table, thus
beautifully presenting his humanity,
ch. 7 : 36; 10:40; 11 : 37; 19 : 5. How.
Jesus improved his visit is seen by
what follows. He performs a miracle
with a vindication of the act (vers.
2-6) ; addresses the guests (7-10) ; theu
the host (11-14); and finally all, vers.
15-24. " Those who cannot, like Christ,
render a Sabbath social gathering a
profitable occasion might better absent
themselves." As the world is watching,
Christians should be most careful.

2. And behold introduces some-
thing extraordinary or unexpected, the
presence of a dropsical man. He was
not a guest, ver. 4. He appears to have
come in or to have been there while
the guests were assembling, ver. 7.
When or how he came there is not
recorded. That he had faith at the
time of the cure is probable; and it
may be that his faith in Christ's power,
or perhaps the faith of his friends,
induced him to come or be carried into
a position before Jesus, where he
could not fail to be noticed. It hardly
seems that the Pharisees had purposely
placed him there in order to entrap
Jesus. There is nothing in the narra-
tive that implies it ; and had they done
it, we might have expected some re-
buke from our Lord similar to ch. 11 :
40; 13 : 15. "He stood there, but
dared not ask a cure because of the
Sabbath and the Pharisees, but simply
showed himself that Jesus might see
and pity him."

Dropsy, an unnatural accumulation
of water in various parts of the body,
very distressing and accompanied by a
burning thirst. As it is often incurable,
it may be presumed that this man de
spaired of help from any other source.

A. D. 30.

LUKE XIV.

329

3 And Jesus nnsworinuj spnlcc unto the lawyers jind
IMiarisoes, sayinji", "^ Is it lawful to heal on the sabhath

4 day? And they held their peaee. And he took him,
f) and healed him, and let him uo ; and answered them,

saying, 'Whieh of you shall have an ass or an ox fallen
into a pit, and will not straightway pull him out on

* Ps. 37. 32 ; Is. 29.

20, 21 ; ch. 13.

14-16 ;Mt. 12.10;

Mk. 3. 4.
•Ex. 23. 6; Deu.

22. 4.

3. Answcriitjf. Accordint? to a
common use of this word in Scripture
(ch. 5 : 22 ; 7 : 40 ; Matt. 11 : 2o), it iu-
troduces and indicates a response to
what were and woidd be the feelings
of the Pharisees in regard to working a
miracle on the Snbl)ath, ch. 13 : 14.
The lawyers and Pharisees. See
on ch. 5:17 and 7 : 30. Tiie union of
lawyers and Pharisees under one article
seems to indicate that the latter are
here mentioned in a somewhat profes-
sional sense. The former were skilled
in and expoimdcrs of the law ; the lat-
ter, both from their professions and from
their close observance of the law, were
regarded as well versed in it, and their
opinion had great weight. Hence Je-
sus addressed them both as those who
coidd answer questions on the law, and
the latter not so much as of the sect
of the Pharisees as recognized and
professed interpreters and observers of
the law. These lawyers were very
probably of the Pharisaic sect.

Is it lawful ? etc. J/ay one f Is it
permitted ? Is it right ? etc. Compare
almost the same question in ch. (j : 9.
What wisdom does Jesus show in his
questions ! If they had answered Yes,
it would have been sanctioning this
miracle and Jesus as a prophet ; but
to have answered No would have showed
inconsistency and a want of love, and
might put them in an unfavorable light
among the people.

4. They therefore prefer silence, and
held their peace. They doubtless
expected that the miracle would, in
any event, be performed. This they
could use against him at the proper
time, but they wished to save their in-
fluence. As they are silent, he without
further remark heals the man and lets
him go. Thus does he spare those with
whom he reclines at table till after the
departure of the man, and then he vin-
dicates the act, which he knows they
silently condemn. In this matter their
silence showed their disapproval, and

not to approve, was an implied condem-
nation.

He took him, laid hold of him.
Thus, as in so many of his miracles,
there was the outward contact both for
the good of those who saw and for in-
creasing or confirming the faith of the
man himself. Let him go. He there-
fore was not a guest, but was doubtless
there that he might be healed. What
a contrast between the heartless silence
of these lawyers and Pharisees and the
compassionate and prompt action of
Jesus !

5. Answered them, their thoughts,
as in ver. 3. According to several of
the oldest manuscripts and the Bible
Union version, this should read, and
to them he said. Which of you, etc.,
a pointed question, which was really an
appeal to and an argument from their
own practice, showing that it was law-
ful to heal upon the Sabbath. There
was not a man among them that would
not on the Sabbath lay hold and lift
out an ass or an ox from a pit, a well or
cistei^i dug in the earth for the providing
of Avater. Wells were often large
enough for oxen or asses to fall into.
Thus, Jacob's well at Shechem is nine
feet in diameter, and the largest well at
Beersheba is twelve feet. Instead of
an ass, the majority of the oldest
manuscripts read a son. Internal
grounds, such as the association of a
son and an ox together, and the bring-
ing in a disturbing and weakening ele-
ment into an argument from the less to
the greater, are against this reading.
Yet if it be preferred, then it is as
though he said. You put forth effort
on the Sabbath to save your own ; why,
then, are ye not willing to make efforts
to save others, and why find fault with
me? Or the passage maybe read cli-
mactically : Who is there of you whose
son, or even whose ass, shall fall info a
pitf etc. Straightway, at once, with-
out hesitation. Pull him out, re-
quiring the united effort of several

330

LUKE XIV.

A. D. 30.

6 the sabbath day? 'And they could not answer him 'Ac. 6. lo,
again to these things.

7 And he put forth a parable to those which were
bidden, ^when he marked how they chose out the

8 chief rooms; saying unto them, When thou art bid-
den of any man to a wedding, sit not down in the
highest room ; lest a more honorable man than thou

9 be bidden of him ; and he that bade thee and him
come and say to thee, Give this man place; ''and

10 thou begin with shame to take the lowest room. 'But
when thou art bidden, go and sit down in the lowest
room ; that when he that bade thee cometh, he may

K Mt. 23. 6.

k Pro. 11. 2.
« Pro. 25. 6, 7.

persons. Jesus simply asks the ques-
tion ; the inference is obvious. If you
do as much as this on the Sabbath,
surely you cannot consistently condemn
me. Nay, rather, you must approve
of what I have done. Compare ch.
13 : 15, 16 ; Matt. 12 : 11, 12.

6. And they could not, etc. To
the question in verse 3 the lawyers and
Pharisees would not answer, but to that
in the preceding verse they could not
reply. Answer him again, or an-
swer him back in respect to these things.
The meaning is, They were confounded ;
they could neither contradict nor meet
Christ's reasoning. Yet they had not
the candor to admit the truth. Him is
wanting in some of the oldest manu-
scripts ; the authority against it is,
however, not decisive.

7-11. In parabolic language Jesus
teaches the guests how to conduct them-
selves at a feast and attain true exalta-
tion.

7. He put forth a parable.
Rather, he spoke a parable, uttered a
comparison containing grave advice,
derived from human life and experience.
See on ch. 8 : 4. In connection with
parabolic language Jesus makes the ap-
plication as he goes along. When he
marked, observed. They watch him
(ver. 1), and he notices them — they to
do him injury, he to do them good.
How they chose out. Horo they
were then choosing. From this and
what follows we learn that it was cus-
tomary for guests to choose their re-
spective places at table. Chief rooms,
chief or first reclining-places at table,
the middle place in each couch, which
was the most honorable. Or according
to others, the couches were ordinarily

arranged on three sides of a square, the
fourth being left open for the servants
to wait on the table. The couch on the
right was called the highest, the others
respectively the middle and lowest
couch. From this verse we may infer
that there were quite a number of
guests, and doubtless a number of
couches. Without doubt Jesus chose
for himself a humble place.

8. Thou. Though Jesus speaks to
all T)f the guests present, yet he makes
his words direct, emphatic, and person-
al to each one by the use of the singular
number. Of any man, hy any one,
whoever he may be, whether an intimate
friend or a comparative stranger. A
■wedding. Thus by not naming a
feast or a social meal Jesus delicately
avoids needless personality. Sit not
doAvn in, recline not, according to their
custom at meals, in the first place at
table, the position of the principal and
most honored guest. A more honor-
able man. A person of more conse-
quence, and held in higher esteem.

9. Him, the more honorable one.
Give, etc. Notice the host does not
address him as '' Friend," as the one in
ver. 10. Jews often quarrelled about
the honors and chief places at feasts.
The phrase then used would be, " Give
this man place." Thou begin, vividly
presenting the reluctant beginning, w^ith
feelings of shame to take, not a mere
lower, but the lowest, i:)lace of all.

10. Go readily and recline in the
loicest place. This is to be done without
any mock humility. That when, etc.,
expresses not the mere result, but rather
the purpose. Conduct thyself humbly,
in order that thou mayest be exalted
when the proper time comes. A proper

A. D. 30.

LUKE XIV.

331

say unto thee, Friei.d, go up higher: then shalt thou
have worship in the presence of them tliat sit at meat

11 with thee. ■'For whosoever exaltetli himself shall he
ahiused; and he that humbleth himself shall be ex-
alted.

12 Then said he also to him that bade him, When
thou makest a dinner or a sup})er, call not thy friends,
nor thy brethren, neither thy kinsmen, nor thy rich
neighbors ; lest they also bid thee again, ''and a rec- ^^^- 6- 5J2-36

ich. 18
29;
Pro.
23. 1
6; 1

14; Job 22.
Ps. 18. 27;
29. 23; Mt.
2 ; Jam. 4.
Pet. 5. 5.

desire for respect and honor is lawful
and right. Friend. An affectionate
appellation. Go up higher. Notice,
l.e does not say the highest or first
place, but to a more honorable place,
Deing thankful for whatever attention
or honor the host may bestow. Then
introduces the result or consequence of
the act. Worship, rather, honor.
AVhen our common version was made,
the word worship was not restricted as
now; it was applicable to men as well
as to God ; and when referring to men,
it meant to honor, to treat with civil
reverence. Compare Matt. 2:2; 18 :
26 ; Mark 15 : 19.

11. For introduces the reason for
Buch results as those he had just stated.
It is upon the principle by which ex-
altation or abasement is ensured. And
this principle is applicable alike in the
aft'airs of men and in the kingdom of
God. Jesus doubtless intended to direct
their minds, not merely to abasement
and exaltation among men, but also,
in a higher,spiritual sense, in his king-
dom and before God. Exalteth him-
self. Like the scribes and Pharisees.
Shall be abased. In Christ's king-
dom and by the divine condemnation.
Humbleth himself. Before God and
as a servant of his brethren. Ex-
alted. By the divine favor and the
honor that comes from God. Some-
what similar to this is Ezek. 21 : 26,
" Exalt him that is low, and abase him
that is high ;" and the rabbinical senti-
ment, " My abasement is my exaltation,
and my exaltation my abasement."
This favorite maxim, which Jesus an-
nounced on this and several other oc-
'jasious (ch. 18 : 14 ; Matt. 23 : 12), is,
-lowever, superior to all similar ones
as a universal principle of God's govern-
ment, and as embracing man's agency
in his exaltation or abasement : " Shall
exalt himself; shall humble himself ^^
Prov. 16 : 18. As an illustration of

self-exaltation see Isa. 14 : 13-15; of
self-humiliation, see Phil. 2 : 5-11.

12-14. Jesus addresses the host, warns
him against making a feast to obtain the
favor of men, and teaches him what is
true hospitality. The language is some-
what parabolic, as in the preceding dis-
course to the guests. It may be styled
an applied parable ; in it Jesus but
carries out and applies the principle
which he had laid down for the guests.
As they should show their humility in
selecting the lowest places, so the host
should show his condescending and
humble love by inviting the poorest.

12. Then said he also. Jesus
thus rebukes the selfish and heartless
courtesies of the day, as exhibited in
ostentatious feasts, where friends and
kin, the grand and rich, were invited,
their favor courted for selfish ends and
to get a return. He may have noticed
something of this spirit in his host and
in the kind of guests invited. Yet it
is not necessary to regard our Lord's
words as especially personal to his host.
Of the poor present Jesus himself was
one, and perhaps also the person who
made the exclamation in ver. 15.

When thou makest, etc. If you
would improve what you have to the
best advantage and attain true exalta-
tion and the highest reward, spend it,
not in luxury and magnificent display,
but in charity. A dinner, taken
about the middle of the day, or a
supper, the principal meal, late in
the afternoon or early in the evening.
Bengel remarks that as the supper is
alone usually mentioned, this may have
been dinner. Both words here, how-
ever, are taken in the sense of a special
entertainment. Call not. The verb
here used means to speak out loudly or
clearly, with reference, perhaps, to the
loud and pompous summons with
which the great were invited to feasts.
Lest they also bid thee again.

332

LUKE XIV.

A. D. 30.

13 ompcnse be made thee. But when thou makest a
feast, call 'the poor, the maimed, the lame, the blind:

14 and thou shalt be blessed; for they cannot recom-
pense thee: ™ for thou shalt be recompensed at ''the
resurrection of the just.

Parable of the great supper.

15 And when one of them that sat at meat with him

'Deu. 14. 29; 16.

11; 2 Sam. 6. 19;

Ne. 8. 10, 12; Job

29. 13; Pro. 14,

31; Is. 58. 7, 10;

Ro. 12. 13.
"Pro. 19. 7;Mt. 10.

41,42.
"ch. 20. 3o, 36;

John 5. 29 ; Ac.

24.15; 1 Thes.4.

IG ; Rev. 20. 4-6.

etc., and so pay you back, and thus
you get your reward in this world and
in mere temporal things. You thus
really do no favor to others, but merely
put them under obligation to do the
same to you, and at the same time you
foster the habit of high living at great
expense of time and money. Recom-
pense, requital, a giving back of
favors or things received. Neighbor,
See on ch. 10 : 29. Jesus does not
mean to forbid the common courtesies
of life; these are really presupposed.
The idea is, call not only thy friends,
but also and especially, etc. " It has
been well remarked that the intercourse
and civilities of social life among/ri>nds
and neighbors are here presupjyosed
(inasmuch as for them there takes place
a recompense, and they are struck otf
the list by this means), with this
caution, that our means are not to be
sumptuously laid out upon them, but
upon something far better, the providing
for the poor and maimed and lame and
blind." — Alford. " Christ did not
intend to dissuade us from anything
courteous, but merely to show that acts
of civility which are customary among
men are no proof whatever of charity."
— Calvin,

13. When thou makest a feast,
a reception, an entertainment, the same
word as that used in ch. 5 : 29. Some
suppose that a religious feast is here
meant, as that of weeks (the feast of
the second sort of first-fruits), of which,
according to the Mosaic laAv (Deut. 16 :
11-14), servants, widows, orphans, and
Levites were to be made free partakers.
This may serve to illustrate, but the
word should not be limited to any one
kind of entertainment. Compare Neh.
8 : 10. Call, not the loud and formal
call of ver. 12, but the more quiet invi-
tation which becomes an unostentatious
and humble spirit. The maimed,
the crippled, deprived of some member

of the body, or of the use of it. " Our
Lord was introducing by this the method
of his grace in the gospel, which so en-
courages humility and scorns pride," —
Jacobus. So Jesus, in ch. 6 : 35, ex-
horts to " do good and lend, hoping for
nothing in return," though our " reward
shall be great," and we shall be "sons
of the Highest."

14. And, as a result, thou shalt be
blessed, happy. Happy shalt thou be,
Bible Union version. On the word here
translated blessed, see on ch. 6 : 20. For,
because of the fact that they cannot,
have not the means to, recompense
thee. Thou shalt be happy in that
very fact that they are incapable of
returning the favor. For thou shalt
be, etc. For introduces the reason of
their happy condition and destiny.

The resurrection of the just, or
the righteous. Some regard this as des-
ignating the class to which the person
here spoken of would belong, and that
only the righteous wdll rise to a blessed
resurrection of recompense. Such an
interpretation is possible. But it is
more natural and more probable to
regard the resurrection of the just as
used in distinction from that of the un-
just, Acts 24 : 15 ; John 5 : 29. And
this is confirmed by the teaching of
Paul, that believers shall rise first (1
Thess. 4 : 16), and of John concerning
the first and second resurrection, Eev.
20 : 5, 6.

15. The exclamation of one reclining
with them at table. Two things are
evident from reading this passage:
First, that this ejaculation was occa-
sioned by what Jesus had just said.
Second, that it indicated mistaken views
concerning the nature of the Messiah's
kingdom, which Jesus corrects by the
parable which follows. When one
. . . heard these things, with deep
interest, bordering on joyful enthusiasm.
To suppose, with Stier, that the pious

A . D. 30.

LUKE XIV.

333

heard these tilings, he said unto him, ** Blessed is he •ch.i3. 29; 22.30;

that shall eat bread in the kingdom of God. pMt! 22. 2-1*6 • Rev.

li) »'Then said he unto him, A certain man made a id. 7, 9.

17 great supper, and bade many: and ^sent his servant '^'.l^'^iViz'cor^s'

at supper time to say to them that were bidden, Come; 20.' '

reflection here recorded was but the
vague wish of an indolent man, who
desired to say something when religion
was the subject; or, with Oosterzee,
that he merely wished to turn the con-
versation, which was uni)leasant to the
host, is most unsatisfactory. Rather,
he seemed so deeply impressed with
what he heard that he gave vent to his
feelings.

Blessed is he, Happy is he, as in
ver. 14. Eat bread, etc. To eat bread,
according to a Hebrew idiom, means to
partlike of a repast, whether at an ordi-
nary meal or at a sumptuous banquet.
Kingdom of God, See on ch. 4 :
43. The Jews believed that the Mes-
siah's kingdom would be ushered in
with a magnificent festival, at which
all the mend>ers, the Jews, should be
guests. And this guest seems to have
understood Christ's last words to refer
to the resurrection-kingdom, when the
Messiah would come, and when the
Jews expected to live in peace along
with the risen saints of the Old Testa-
ment, the earth being restored to its
Eden state. With worldly and mis-
taken views of Christ's kingdom, he
uttered the exclamation, evidently sup-
posing that he and all present would
be guests. ** This man longs for it as if
afar, yet the very Bread of Life was re-
clining before him. "—Augustine. To
correct such false views Jesus utters the
following parable.

lG-24. The Parable of the Great
Supper. Recorded only by Luke. This
parable is supposed by some to be the
same as that of the marriage of the
king's son, in Matt. 22 : 1-14, An ex-
amination of the two shows that they
were different in time, place, occasion,
and design. That in Matthew was
spoken in the temple only a few days
before the crucifixion, occasioned by
the hostility of the scribes, chief priests,
and elders, and their demand as to his
authority (Matt. 21 : 15, 23, 46), and
was designed to show the terrible judg-
ments which should come upon the
Jewish people on account of their re-

jection of the Messiah, and the final
punishment of mere nominal professors.
But this in Luke was spoken earlier in
our Saviour's ministry in the house of
a Pharisee, occasioned by the remark
of a guest, who, putting a wrong inter-
pretation on the words of Jesus, sup-
j)osed him to refer to the great opening
festival of Messiah's kingdom, when
he as a Jew would be certainly admit-
ted ; and this parable in reply was de-
signed to correct the false views which
he held in common witii the Jews gen-
erally, showing that comparatively few
of those who presumed upon the enjoy-
ment of the Messiah's kingdom would
be really prepared to receive and value
it when offered to them. That in Mat-
thew also was a royal marriage-feast,
and hence has the additional figure of
a wedding garment, while this was
merely a great supi)er. In that, the
guests treat the invitation with the ut-
most contempt and insolence, and are
destroyed for their conduct; in this, the
invited guests show at least enough
courtesy to excuse themselves, and are
debarred from tasting the supper. That
is severer, and relates more especially to
the judgment of the Jewish people as
the rejecters of Christ; this is milder,
and relates more especially to the gra-
ciousness of the gospel invitations. Each
was peculiarly adapted to the special
occasion and to the feelings manifested
by the Jewish leaders.

16, A great supper, the principal
meal, at the close of the day, and often
prolonged to a late hour. This was
great in the abundance of prei)aration
and provisions. Bade, invited, many,
this also shows the greatness of the
feast. The invitations were given be-
forehand, in order that the persons in-
vited might get ready to attend. Their
excuses are thus vain and wicked.

17. Sent his servant, the second
and final summons, the invitations
having been previously given. Com-
pare Esth. 5 : 8; 6 : 14. At supper
time, or at the hour of supper, when
everything was in a state of readiness.

834

LUKE XIV.

A. D. 30.

18 for all things are now ready. And they all with one
consent began to make excuse. The first said unto
him, 'I have bought a piece of ground, and I must 'ch. 8. 14; is. 24;
needs go and see it: I pray thee have me excused. ^^* '" '^''"' ""

19 And another said, I have bought five yoke of oxen,
and I go to prove them : I pray thee have me excused.

20 And another said, ■ I have married a wife, and there-

21 fore I cannot come. So that servant came, and showed

Mt. 13. 22; 22. 5;

1 Tim. 6. 9, 10;

2 Tim. 3. 4 : 1
John 2. 15, 16.

•ICor. 7. 29-31.

Dr. Thomson speaks of the custom still

Erevailing in Lebanon : " If a sheikh,
ey, or emeer invites, he always sends a
servant to call you at the time appoint-
ed. The servant often repeats the very
formula mentionei in Luke 14 : 17,
' Come, for the supper is ready.' The
fact that this custom is mainly confined
to the wealthy and to the nobility is in
strict agreement with the parable, where
the certain man who made the great
supper and bade many is supposed to
be of this class. It is true now, as then,
that to refuse is a high insult to the
maker of the feast. It is pleasant to
find enough of the drapery of this para-
ble still practiced to show that originally
it was, in all its details, in close con-
formity to the customs of this country."
— The Land and Book, vol. i., p. 178.
From what follows it would seem that
the supper was in the day-time.

18. All with one consent. Consent
is not in the original. It is better to
supply mind, spirit, or accord. All
were one in spirit, or temper of mind,
though their excuses were various. All
were one in not wishing to go, in re-
solving not to go, and in their prefer-
ence to attend to their own matters.
There was no prearrangement, yet they
were of one accord, as if preconcerted.
To make excuse, rather, to excuse
themselves.

The first is a man of landed estate,
who pleads necessity, I have bought,
rather, 1 bought, referring to an act in
the past, I must needs go, lam now
under the necessity of going out or away
into the country to see it, in order,
perhaps, to complete the sale, or per-
haps he had bought the land on certain
conditions which required his presence
and examination, So with some hu-
mility, politeness, and earnestness he
entreats. Have me excused, or let
me be excused. The excuse of this man
seems the best of the three ; yet it

could not stand. He might have ar-
ranged this business for another time
if he had been in earnest and fully-
determined. Some suggest that it was
pride in having great possessions which
urged him on in adding land to land.

19, Another, a man of business,
pleads a bargain he had made. Yoke,
two or more animals yoked together.
There is no significance in the number
five. I go. He pleads no necessity,
though urgency is implied, lam going
even now; his whole heart is in his
business rather than in the supper. To
prove them, to test them, m,ake trial
of them, as to their docility and strength,
and perhaps to see if they are what they
were represented to him to be. It is
evident that if he had really purposed,
he could have defei'red this till after the
supper. This one represents men in the
excitement of business,

20, The third is a man of domestic
enjoyment and pleasure. I have mar-
ried, or Ilnarried, referring to an act aa
gone by, in contrast to a present action.
Therefore I cannot come. Bi^t
this was a mild form for I will not. An
attendance upon this supper did not
involve a violation of domestic duties,
nor a neglect of his wife. He was sim-
ply indifferent about the supper, and
deemed it of greater importance to re-
main at home. His late marriage would
have been a reason for not going to
battle, but it was not a reason for de-
clining the feast. Yet so absorbed was
he in his new wife that he utters the fact
with great self-confidence, and deems a
formal excuse not even necessary,

" It is to be noticed how these excuses
are progressively disrespectful. The
first excuse is alleged to be founded on
necessity, 1 must needs go, etc. The
second claims no such necessity, but is
expressed in / go, denoting mere wUl
or purpose. The third is blunt and
decided, I cannot come." — J. J. OwEN.

A. D. 30.

LUKE XIV.

335

22
23

his lord these thinj^. Then the master of the house
being angry said to his servant, Go out quickly into
the streets and lanes of the city, and bring in hither
the poor, and the maimed, and the halt, and tlie l)lind.
And the servant said. Lord, it is done as thou hast
commanded, * and yet there is room. And the lord
said unto the servant, °Go out into the highways and
hedges, and compel them to come in, that my house
may be filled. For I say unto you, ^ That none of

»Mk.lfi. 15; John
14. 2; Eph.3. 8;
1 John 2. 2.

n Mt. 22. 9 ; 28. 19,
20 ; 1 Cor. 9. 1»-
23; 2 Cor. 5. 11,
2n.

»Mt. 21.43; 22.8;
Ac. 13. 46.

21. The servant reports his unsuccess-
ful eflorts and the various excuses.
The master of the house is angry,
showing his sincerity in giving the in-
vitations, and implying the unreasona-
ble and insulting nature of the excuses.
Go out quickly. No time is to be
lost. The supper was ready, provisions
abundant and must not be wasted.
Every place at table must be filled
without delay. First, go into the city.
Into the streets, the broader ways,
where the better classes of the people
would be passing to and fro; and
lanes, the narrower streets or alleys,
where the poor would naturally be
found. Bring in hither the poor,
etc. Prominence is given to the same
classes as mentioned in ver. 13 — those
who would gladly and thankfully ac-
cept and appreciate the feast. The
halt, the lame, as in ver. 13.

22. The order is speedily obeyed, and
yet there is room, showing how
large the house and the guest-room, and
how ample the entertainment which
had been provided. Hast command-
ed, more correctly, didst command.

23. The command is now extended
to the country. Go out into the
highways, the public roads without the
city, and the hedges, in the narrow
hedge-paths, the vineyards and gardens.
" In addition to a stone wall, or a sub-
stitute for it, the Eastern vineyards
have often a hedge of thorns around
them. A common plant for this pur-
pose is the prickly pear, a species of
cactus, which grows several feet high
and as thick as a man's body, armed
with sharp thorns, and thus forming
an almost impervious defence. The
Saviour speaks of such a hedge as
planted around the vineyard which
was leased to the unjust husbandman,
Mark 12 : 1. He refers to it also,
though less directly, in the parable of

the supper. The lord said to the ser-
vant, Go out into the highways and
hedges and compel them to come in —
that is. Go out into the more public
ways and the narrow paths which run
between the hedges tnat separate the
vineyards and gardens from one an-
other."— Hackett, Scripture Illustra-
tion, p. 174. Here would be found the
miserably poor and the wayfarer, trav-
elling or sheltering under trees and
hedges.

Compel them, evidently by per-
suasion and moral force. Physical
compulsion here is out of the question
and contrary to all custom ; besides, one
servant could not have done it. Yet
this passage has been used to defend
and justify the compulsion of Gentiles.
So Jesus is spoken of as constraining or
compelling his disciples to go into the
ship by his authoritative persuasion and
command (Matt. 14 : 22), and Peter as
compelling the Gentiles by his influence
and example, Gal. 2 : 14; Compare 2
Cor. 12 : 11. In this case it was the
sense of unworthiness and unfitness to
come and sit at such an entertainment
that needed to be overcome. Notice a
gradation in the urgency of the calls.
Simply, say come, ver. 17 ; bring in,
ver. 21 ; compel, ver. 23. That my
house may be filled. " Nature and
grace alike abhor a vacuum." — Bex-
GEL. But God's grace is infinite and
Christ's riches are unsearchable and iu-
exhaustible.

24. According to Alford, Stier, and
others, the parable closes with the pre-
ceding verse, and Jesus in this verse
speaks in his own person and applies
the parable to the company present and
to others like them. But Olshausen,
Meyer, French, and the majority of
expositors regard this verse as the
words of the householder and the con-
clusion of the parable. I prefer the

336

LUKE XIV.

A. D. 30.

those men which were bidden shall taste of my
supper.

latter view — (1) Because it is the most
natural; (2) The expression " None of
those men which were bidden shall
taste of my supper " demands that we
view it as the conclusion of the parable ;
(3) The only objection to this view
worthy of notice is that the address, I
say unto you, is made to more than
one (you in the original being in the
plural number), yet only one servant
is mentioned throughout. But to this
it may be replied that the address is
made to one servant as the representa-
tive of several ; or it may have been
made in the presence of his whole
household, or to the guests who had al-
ready been gathered in (vers. 21, 22), or
to the whole or a part of these. Sure-
ly a plural which can be explained in
so many ways should not decide against
an otherwise natural interpretation.

None of those men, not one of
those first invited, 16-20. The somewhat
nobler word for men is used in the orig-
inal— men of distinction. Shall taste,
much less shall they eat, ver. 15. My
supper. The form of the original
(the article being before sujyjjer) points
to the feast which the householder in
the parable had provided.

The Interpketation of the Par-
able. The grand design of this par-
able was to show how the invitations of
the gospel would be received by differ-
ent classes — that it should be rejected
by the highly-favored and self-righteous
Jews ; that the blessings of the Mes-
siah's kingdom should be taken from
them and extended to the less favored
and to the Gentiles. Its centre of com-
parison is found in the several invita-
tions given and in the treatment they
received.

A certain man here represents God
the Father, who gave his Son (John 3 :
16) and sent his Spirit, John 14 : 26;
Acts 1 : 4. The great supper, the Chris-
tian dispensation, the blessings of the
Messiah's kingdom. The bidding many
represents the invitations to the Jews
through the prophets, who foretold
Christ and his kingdom, and through
John the Baptist, the forerunner of
Christ. The supper-time was " the ful-
ness of time," when God sent forth his

Son, Gal. 4 : 4. The servant may rep-
resent Christ, who is styled "the ser-
vant of Jehovah" (Isa. 42 : 1 ; 62 : 13),
and his ministers, who are ambassadors
in his stead, 2 Cor. 5 : 20. Or perhaps
the servant may represent the one in-
viting voice or message which is deliv-
ered by God's messengers. The excuses
for not coming to the feast represent the
treatment that the gospel received of
the Pharisees and leaders of the Jews,
and the various pretexts which men
adopt for neglecting or rejecting the
gospel. The one consent or one mind
illustrates that selfishness and worldli-
ness from which all these vain excuses
proceed. The three classes of excuses
find various illustrations among the
neglectors of the gospel. The sending
forth the servamt into the streets and lanes
of the city represents the gospel among
the Jewish common people, the, publi-
cans and sinners. The converts on the
day of Pentecost and afterward illus-
trate this. The going out into the high-
ways and hedges points to the calling of
the Gentiles, which began with Corne-
lius, Acts 10 : 34-48. The compelling
them represents the urgency of love, of
prayers and tears and entreaties, and
the power of the Spirit in persuading
men, 2 Cor. 5 : 11 ; 10 : 4; Acts 20 : 18-
21. As those who refused to come to the
supper were cut off" from its benefits, so
were the Jewish leaders and nation re-\
jected (Rom. 11 : 8-11, 25), and so will
all final rejecters of the gospel be cut
off" from all its benefits, Prov. 1 : 24-28 ;
Matt. 25 : 11, 12, 41-45.

25-35. Jesus teaches the Multi-
tude the Requirements of Disci-
pleship. Counting the Cost. Thb
worthlessness of dead profes-
SORS. This discourse is recorded only
by Luke. Compare similar declarations
in Matt. 10 : 37, 38 ; 5:13 ; Mark 9 :
50. We have here another proof that
our Lord repeated many of his sayings
and interwove them into different con-
nections and discourses. There appears
to be quite a close connection between
the preceding parable and this discourse.
It very naturally comes in at the close
of the same day, or early the day fol-
lowing, while the conversation and

A. D. 30.

LUKE XIV.

337

The muliitude follow Jesus; the tenm of discipleship.
25 And there went great multitudes with him : and ^ ^^^ ^^ ^^^ ^
2G he turned, and said unto them, "If any man come 9. Mt.10.37,'38.'

to me, *and hate not his father, and mother, and «Ro. 9. 13.

wife, and cliiMren, and brethren, and sisters, ^yea, ' "^^v.^i ??.' ^'
27 and his own life also, he cannot be my disciple. And

'whosoever doth not bear his cross, and come after

me, * cannot be my disciple.

•Ch.y. 23; Mt. 16.

24; Mk. 8. 34;

2 Tim. 3. 12.
*Mt.l3. 21.

parable at the dinner were still fresh '
in mind, and perhaps in the moutlis of ,
the people.

2o. And there went, or journeyed, j
This may have been at sunset at the
close of the Sabbath, or perhaps more
probably the following day as he jour-
neyed toward Jerusalem. Great mul-
titudes, vast crowds. The opposition
of the Pharisees, the sharpness of his
words, as well as his miracles, would
tend to increase the crowd about him.
He turned, in compassion and in faith-
fulness, and said unto them. He
was about to leave Perea, no more to
abide there (John 10 : 40; 11 : 11), ex-
cept a hastv journey through it a little
later, just before his last passover, ch.
IS : 15-35. The time was near when
discipleship would be put to the seve-
rest tests. The recent discourse had
tended to turn the minds of men
toward the Messiah's kingdom and re-
ception into it. Jesus, therefore, tells
the people plainly and frankly what is
required of a disciple. Olshausen's re-
mark is worthy of thought : " Crowds
followed after him with undefined sen-
timents in his favor, yet irresolute and
wavering. To them he turns with an
earnest address, and summons them to
a decision."

2^. The requirement which he had
announced at an earUer period only to
the twelve (Matt. 10 : 37, 3S) he now
presents to the people at large, and even
in a more emphatic and a severer form.
If any man come to me, whoever
comes to me, the Messiah and Saviour,
to be my disciple. Hate not his
father. Similar but stronger than that
in Matt. 10 : 37 : " He that loveth father
or mother more than me." Hate is to
be taken in a comparative sense, and is
here consistent with supreme love to
God and love to our neighbor as our-
selves, and to that love which the ties
of relationship demand. It includes

that hatred which we are to have to
sin, whether found in ourselves or in
others, and to sinners as sinners, whether
it be ourselves or our nearest friends,
Matt. 6 : 24. Jesus could have enjoined
no hatred but that which is holy. Yet
the above does not express the whole
idea. To hate is also sometimes used in
Scripture as an emphatic expression for
to love less. Thus in Gen. 29 : 33, Leah
says that she was hated by her husband ;
while in ver, 30 the same idea is ex-
pressed by sapng, ''Jacob loved Ra-
chel more than Leah." Compare Rom.
9 : 13. To say, however, that to hate
merely stands for to love less is putting
the idea very feebly. It is rather the
most emphatic way of stating an infe-
rior or less love — a most pointed dec-
laration of the superiority and supre-
macy of love to Christ over every other
affection. It is a love that would hate
every earthly object rather than break
away from Jesus — a love which involves
a certain alienation from ourselves and
from everything earthly. Such an alien-
ation is, as Alford suggests, not only
necessary to the highest kind of love,
but it also makes a man the wisest and
best friend, both for time and eternity.
It is often necessary to remind ourselves,
in interpreting the language of Scrip-
ture, that the conceptions of Eastern
countries are warmer and more fervent
than those to which we are accustom-
ed in the West. His own life, his
natural life, with its blessings and en-
j oyments. This is comp Ji^tively worth-
less when placed beside Christ and eter-
nal life, Phil. 3 : 7, 8.

27. And whosoever doth not
bear his cross, etc. In coming to
Christ the disciple takes the cross, and
in following him he hears it. Bearing
the cross and following after are in-
separable. The suffering of such trials
and persecutions and the cutting asunder
the tenderest ties were indeed a spiritual

338

LUKE XIV.

A. D. 30.

28 For ''which of you, intending to build a tower, sit-
teth not down first, and counteth the cost, whctlier he

29 hath sufficient to finish itf Lest haply, after lie hath
laid the foundation, and is not able to finish it, all

b Pro. 24. 27 ; Mt.
20. 21, 22; John
16. 1-4 ; 1 Thes.
3. 4, 5.

crucifixion. The language of Jesus
here is proplietic of his own sufferings.
It was doubtless very expressive to his
disciples when he uttered it, and was
well fitted to prepare their minds for
his sufferings and death. Yet that
great event served to give an intensity
of meaning to this and similar passages,
and to throw new light on the self-
denials and self-sacrifices, the inner
and outer struggles, pertaining to the
Christian life, John 12 : 16; Rom. ^ : Q-,
Gal. 2 : 20 ; 5 : 24. The language is an
allusion to that severest and most dis-
graceful Roman punisliment, in which
the malefactor was often compelled to
bear his own cross to the place of execu-
tion, thus vividly portraying the duty
of Christ's disciples to follow him
through all trials that his cause and
truth should demand. Every one has
his own cross, which he must take
and bear willingly, and come after
Christ, not after the world or any object
of his selfish inclination. This is in-
deed a test of discipleship ; for if he
does it not, he cannot be his disciple.
A wise man once, seeking to explain the
cross, took two slips of wood, a long
and a short one, and said, "The long
piece is the will of God; the short piece
is your will. Lay your will in a line
with the will of God, and you have no
cross ; lay it athwart, and you make a
cross directly." Compare on ch. 9 : 23.
28. Having announced publicly the
requirements of discipleship, Jesus now
proceeds to show the necessity of count-
ing the cost of discipleship. As a first
illustration Jesus takes a tower, which
may mean a high building or castle,
from which t# view the surrounding
country. The exj)ression which oif
you naturally implies that the tower
Avas not a public or militarj^ one, but
that of a private individual. It would
seem, however, to involve considerable
expense, and hence it was palace-like
or very high, combining beauty and
utility. It was probably a watch-tower,
" These towers are said sometimes to be
square in form as well as round, and as
high as forty or fifty feet. Those which

I examined had a small door near tlie
ground and a level space on the top,
where a man could sit and command a
view of the plantation. I afterward
saw a great many of these structures
near Hebron, where the vine still
flourishes in its ancient home, for there
probably was Eschol, whence the He-
brew spies returned to Joshua, with
the clusters of grapes which they had
gathered as evidence of the fertility of
the land. Some of the towers here are
so built as to serve as houses, and during'
the vintage it is said that the inhab-
itants of Hebron take up their abode in
them in such numbers as to leave the
town almost deserted. A passage in
one of the Gospels shows that the erec-
tion of the tower involved often great
expense. ' Which of you,' says Christ,
'intending to build a tower,' etc. Luke
14 : 28. To say of a man that he
' began to- build and was not able tc
finish ' was equivalent to pronouncing
him short-sighted, improvident, and
reckless." — Hackett, Illustrations of
Scripture, p. 172.

Intending, not merely wishing, but
purposing, to build. The wish takes
the shape of a full determination in his
mind. Sitteth not doivn first, implying
a careful and leisurely consideration of
what would be required to accomplish
the undertaking. Counteth, literally
counteth or reckoneth by pebbles, the
cost or expense, referring to the ancient
custom of reckoning by pebbles or
counters. Whether he have, hath,
etc. The object of his careful reckon-
ing, to see whether he has enough to
finish the projected tower. All this
shows wise forethought in a worldly
matter. A like care and wisdom should
be exercised in religion.

Attention to religious matters is
likened to a building, ch. 6 : 47-49 ; 1
Cor. 3 : 11-15.

29. Lest haply. Lest perhaps.
Not able to finish. An unfinished
tower like that of Babel (Gen. 11 : 1-9),
but even less advanced ; for in this case
the man is spoken of as having only
laid the foundation* Mock, scoff

A. 1). 30.

LUKE XIV.

339

tliat behold if bpj^in to mock him, saying, This man
began to build, and wa-s not able to linish.

Or what king, going to make war against another
king, sitteth not down first, and consiilteth whether
he be able witk ten thousand to meet him that com-
eth iigaiust him with twenty thousand? Or else,
while the other is yet a great way oil", he sendeth an
33 Embassage, and de^ireth conditions of peace. So like

at, deride. While decided Christians
may incur the hatred of men, they alone
enforce tlioir respect. Wicked men
despise half-heartei.1 Christians and
those whose professions are at variance
with their practice. At last false pro-
fessors will be overwhelmed with shame.
"Some shall awake to shame and ever-
lasting contempt," Dan. 12 : 2.

30. Saying, to one and another, and
perliaj)s in the hearingof this man. This
man, etc. " In the third person the
mockery is yet more delicate than if it
were addressed in the second ]>erson
directlv to the imprudent tower-builder ;
compare Matt. 27 : 40-42."— Van Oos-
TERZEE. This expression has grown
into a striking proverb. What words
can more fitly describe an entire want
of common prudence and foresight?
He who counts the cost of discipleship
will learn his own weakness and the
necessity of divine help.

31. Another parabolic illustration,
showing even more pointedly the ne-
cessity of counting the cost. That Jesus
should thus doubly enforce this duty
shows how great its importance. The
former illustration more paiticularly
exhibits the folly of not counting tlie
cost ; this, the daiiger. That may refer
more to what is seen, the profession ;
this, more to the real conflict. The ap-
plication of the latter, however, is more
difficult and doubtful than that of the
former. See an interpretation, different
from what follows, at the end of verse 33.

The two kings may refer to the per-
son proposing to become Christ's dis-
ciple, and God, whose law he has broken
and with whom he is at variance.
Going to make war, etc. Marching
out to encounter another king in war.
Sinners are actively engaged in opposi-
tion to God. Sitteth, taking time for
deliberation. Consulteth, considers
and deliberates, in order to determine.
With ten thousand, being his whole

available force. With twenty thou-
sand, a force altogether superior,
wliich by no means exhausts his re-
sources. It is not implied that he
brings his whole force, but onlv such
a force as to ensure decisive and over-
whelming victory.

32. Or else, if he finds himself too
weak to contend against such an army,
as he must, under such circumstances.
While the other is yet a great way
otf. An act of prudence and foresight.
Wliile life and healtli are enjoyed the
sinner should seek reconciliation with
God. There is a verbal similarity with
ch. 15 : 20. When the prodigal son
" was yet a great way off," the father
saw him, and with compassion ran to
meet him. Ambassage, embassy,
persons sent from one government to
another to represent the interests of
their country. We must not press here
tiie drapery of the illustration. Kings
did not usually go in person on such an
errand, but sent an embassy to represent
them. But sinners must come them-
selves to God, yet through Jesus Christ.
Desireth conditions of peace.
Sues for peace on such conditions as can
be best arranged. In thus doing he
acknowledges his inability to cope with
the opposing king, his sincere and
earnest desire to arrange a peace, and
his willingness to submit to such terms
as may be determined. So entire sub-
mission must be yielded to God, who is
an enemy only to our sins, being de-
sirous of' our salvation (John 3 : 16; 2
Pet. 3 : 9), but in due time will be an
enemy to the finally impenitent in their
free and full identification with sin,
Mai. 3 : 2, 5 ; Jude 14, 15.

33. So likewise. Rather, so there-
fore, introducing the conclusion of the
two illustrations j ust given. Therefore,
as the man who inconsiderately began
to build, but brought upon himself the
scoffs of others, because he was not able

340

LUKE XIV.

A. D. 30.

wise, whosoever he be of you •'that forsaketh not all "c^;- 5. ii, 28; is.

that he hath, he cannot be my disciple. iJ ^jg' * '^^^^ ^

34 ** Salt is good: but if the salt have lost his savor, ^Mt'.s.iV.Mk.g.so.

to finish, and as the king who could
exjiect nothing but defeat and ignominy
except he submitted and sued for peace,
so should you consider the cost of dis-
cipleship, self-renunciation, and a full
submission to all my requirements.
Jesus repeats emphatically, but briefly,
the terms of discipleship which he had
announced in ver. 26.

Forsaketh not. Does not take
leave of and dismiss, as it were, from
himselfall that he hath,all that stands
in the way of duty, and regard all that
he hath as no longer his own, and hold
himself in readiness to give everything
up when called upon to do it. He
cannot be my disciple, he may be
professedly so, but he cannot be one in
reality; for he lacks that essential
element, supreme love to me, and he
cannot endure those trials which none
can go through except he prefers me
above all besides.

" It must not be forgotten in all sueJi
parables as these that there is a human
and a divine side on which they are to
be examined. The man was to exhaust
all his means upon the spiritual edifice,
he was to call into exertion all his
powers ; but in that very act he was to
renounce all dependence upon his own
works, and look to the grace of God for
the means of rearing the structure. See
Eph. 2 ; 10. So the king was to muster
his forces and number them for the
battle, but to remember at the same
time that he who was coming against
him would so outnumber his forces that
he must renounce all dependence upon
his own power to make war, and go
forth and sue for peace and forgiveness.
This twofold but coincident and har-
monious action is expressed in the
clearest and most emphatic terms in
Phil. 2 : 12 ; and its recognition is not
only essential to right views of personal
efibrts for salvation, but to the under-
standing of other truths which lie in its
immediate vicinity." — Dr. J. J. Owen.

A very ancient interpretation of the
last parabolic illustration makes the
two kings to be the person proposing to
be Christ's disciple and Satan, the
prince <f this world, with his hosts

under him. He is to consider that with
his own resources, his ten thousand, he
cannot overcome him. If he depends
on these, he must yield to the kingdom
of darkness and suffer the fearful con-
sequences. Knowing his own weak-
ness, he must seek divine help and pre-
pare his forces accordingly. Therefore
he must renounce himself and forsake
all human dependences ; he must have
the Spirit within him, in order to over-
come in his spiritual warfare with the
enemy of souls. " This explanation
clears up the obscure point, how the
Saviour should in these parables seem-
ingly attribute to man the power of
accomplishing a work so difficult as
represented in vers. 26, 27. . . . In con-
nection with what precedes, the parables
thus virtually declare, ' In wishing to
follow me, ye undertake a contest which
ye are unable to carry through. At-
tain first to the conviction of your own
weakness, and seek the higher power
of the Spirit ; then shall ye be qualified
for the kingdom of God.' "— Olshaus-
EN. Both of these interpretationa
have their difficulties, yet both illus-
trate facts in Christian experience and
spiritual warfare. While I have given
preference to the first, the second pre-
sents what may be an allowable use.
Indeed, sometimes God's truth, like a
two-edged sword, appears to cut both
ways, and perhaps this may be a case
in point.

34. Jesus further shows the useless-
ness of a false profession and intimates
the end of false professors. He does
this by using a proverbial saying which
he had used on two previous occasions,
Matt. 5 : 13 ; Mark 9 : 50. Salt is
good, for purifying and preserving, 2
Kings 2 : 19-22. According to the
highest critical authorities, salt therefore
is good, thus connecting it with the pre-
ceding remarks as confirmatory and at
the same time stating a fact as already
known. Salt may represent divine
grace, then the inward principle of di-
vine grace in the heart, and also those
who become partakers of divine grace,
Matt. 5 : 13. But if the salt have
lost his savor, or becomes saltless.

A. D. 30.

LUKE XIV.

341

35 wherewith shall it be seasoned? It is neither fit for
the land, nor yet for the dunghill ; hut men cast it out.
He that hath 'ears to hear, let him hear.

Tlie Jews believed that salt woidd by
exposure to the air become insipid atid
tasteless. Maundrell, in his travels,
found it in this condition. — Early Trar-
eh, p. 512. Dr. Thomson saw in the
Kast larije quantities of sjwiled salt
thrown into the street. Dr. 11. C. Fish
hrousflit with liim from Palestine, A.
D. 1S74, specimens of this tasteless
salt. As Cliristians are the salt of the
earth, so had Israel been chosen as salt
among the nations. But how had the
Jews generally become as tasteless
salt? According to the highest critical
authorities, but if even the salt, etc.,
being the last thing which should be-
come tasteless. Thus greater force is
given to the supposition. Wherewith
shall it be seasoned ? Recover the
saltness? The interrogative form is
equivalent to a strong affirmative. If
the salt has lost its saltness, it cannot
be recovered by any means. If he who
professes to be a partaker of divine
grace remains or becomes unholy, there
is no other means of purifying him.
The remark is hypothetical. Jesus
does not say that the preserving and
sanctifying power of the gospel would
lose its efficacy, even though as far as
the formal professor is concerned it
may not be exhibited, but that if it
should, then there would be no other
means of restoration and salvation.
Neither does he say that the principle
of divine grace within Christians will
in any case become extinct ; but if it
should, then their case is hopeless. Je-
sus would especially direct the minds
of his disciples to the necessity for this
inward grace and the importance of
watching over it. Compare Heb, 6:4;
10 : 26 ; 2 Pet, 2 : 15, Such warnings
are part of the means used by the
Spirit to keep the elect from entirely
falling away. Neither fit for the
land, nor yet for the dunghill, etc.
Dr. Thomson (vol, ii,, p. 44) speaks of
salt becoming insipid and useless:
" Not a little of it is so impure that it
cannot be used at all; and such salt
soon effloresces and turns to dust, not to
fruitful soil, however. It is not only
good for nothing itself, but it actually

destroys all fertility wherever it is
thrown, and this is the reason why it
is east into the street. There is a sort
of verbal verisimilitude in the manner
in which our Lord alludes to the act:
' it is cast out,' and ' trodden under foot,'
So troublesome is this corrupted salt
that it is carefully swept up, carried
forth, and thrown into the street. There
is no place in the house, yard, or gar-
den where it can be tolerated. No man
will allow it to be thrown into his
field, and the only place for it is in the
street, and there it is cast to be trodden
under foot of men."

Cast it out. In the original the
language is strong and borders on the
contemptuous, out they cast it, as utterly
useless. So a professed follower of
Christ who has lost his spirit is useless
to the church here and is unfit for
heaven. So will false and formal pro-
fessors at last be cast out, with the pro-
test, " I never knew you ; depart from
me, ye that work iniquity," Matt. 7 :
21-23. So also was the Jewish nation
cast forth, as it were, among the nations
and trodden under foot by men.

Having thus declared the require-
ments of discipleship and its necessity,
the utter worthlessness of those who
profess without the reality, and their
certain, terrible, but merited end, Jesus
calls the people to a most solemn and
candid attention to the truths he had
just uttered : He that hath ears to
hear, let him hear. AV'hoever can
hear, let him hear, understand, and ac-
cept these sayings, take warning and
profit by them, for they are connected
with the great truths and principles of
my kingdom, and concern the salvation
of the soul. Yet, alas ! how often must
God say, "Israel doth not know; my
people doth not consider " ! Isa. 1 : 3.

Eemaeks.

1. The world takes note of what
Christians do and say. Let us imitate
Jesus in humility, patience, love, and
good works, ver. 1 ; Matt. 5 : 13-16.

2. Works of mercy are becoming on

342

LUKE XIV.

A. D. 30

the Lord's Pay, ver. 1-5; ch. 6 : 6-10;
Mark 1 : 21-27 ; John 9 : 14.

3. The example of Jesus cannot be
used to justify visiting and dinner-par-
ties on the Lord's day. " If we can go
just as he did, it is right. If when away
from home, if we go to do good, if we
make it an occasion of discourse on the
subject of religion and to ])ersuade men
to re})ent, then it is not improj)er. Far-
ther than this we cannot plead the ex-
ample of Christ. And surely this would
be the last instance in the world to be
adduced to justify dinner parties and
scenes of riot and gluttony on the Sab-
bath."— Barnes. Vers. 1-5.

4. In the man with the dropsy we
have an illustration of the way in which
the sinner should come and stand be-
fore Jesus, with full confidence in his
power and willingness to save, vers.
1-4; Matt. 11 : 28-30; John 6 : 35.

5. Let us imitate Jesus in improving
the common occurrences of life for spir-
itual instruction, vers. 5, 7, 12, 15, 16.

6. If we are bound to put forth exer-
tions to save a neighbor's life, why not
his soul, vers. 1-5 ; Ezek. 3 : 18-20 ;
33 :6.

7. The judgment may be convinced,
conscience may side for truth, and the
tongue may be put to silence, yet the
heart may remain unmoved and con-
tinue its opposition to Christ, ver. 6;
ch. 20 : 26, 40.

8. Humility is becoming in the fam-
ily and the social circle as well as in the
house of God, vers. 7-10 ; ch. 22 : 24,
27 ; Prov. 13 : 10 ; 29 : 23.

9. True religion improves the man-
ners of men, vers. 7-10 ; Gal. 5 : 22, 23 ;

1 Pet. 3 : 4.

10. Humility contributes to your own
happiness and the happiness of others,
and will commend you and the gospel
to your fellow-men, vers. 7-11 ; Rom.

12 : 10 ; James 4:1; Matt. 20 : 24; 1
Pet. 2 : 15.

11. Study and practice Christ's true
principle of exaltation, ver. 11; Gen.

13 : 9; Job 40 : 4; John 13 : 5; PhiL

2 : 5 ; 1 Tim. 1 : 15 ; James 4 : 6 ; 1 Pet.
5:6.

12. We should live in the practice of
liberality and charitv, vers. 12-14 ; Job
31 : 17; Neh. 8 : 10; Isa. 58 : 6, 7;
Prov. 19 : 17 ; Acts 9 : 39.

13. Do good for goodness' sake and
for God's glory rather than for any ex-

pected n^ward. Then our recompense
will be correspondingly greater. '' The
humbler our brother is, so much the
more does Christ come through him and
visit us." — CiiRYSOSTOM. Vers. 12-14;
Matt. 6 : 3, 4 ; 10 : 40.

14. Only such friendship as is founded
on religion will endure for ever, ver.
14 ; 2 Tim. 4:8; Rev. 20 : 6 ; 21 : 3, 4.

15. It is not enough to pronounce the
godly happy and blessed ; we must be
godly ourselves, ver. 15; Num. 23 : 10;
Ps. 32 : 1 ; Matt. 5 : 8.

16. Christ has prepared a banquet,
and by his gospel invites us to come,
ver. 16 ; Isa. 55 : 1 ; Matt. 11 : 28; John
6 : 37 ; 7 : 37 ; Rev. 22 : 17.

17. Jesus extends not merely general
but special and personal invitations
through his word, ministers, and Spirit;
and these invitations demand present
and immediate attention, ver. 17 ; 2 Cor.
6:2; Heb. 3 : 7, 8.

18. All excuses for not accepting the
blessings of Christ and the gospel are
vain and wicked, vers. 18-20; John 15 :
22; Rom. 1 : 20; 3 : 19.

19. Things that are innocent in them-
selves when they absorb the soul become
sinful. There is nothing so innocent
that it may not be perverted, vers. 18-
20 ; Rom. 14 : 20-22.

20. Strive to use the ties of friend-
ship and of relationship for Christ.
Alas that even the marriage-tie, which
ought to help toward salvation, often
proves the greatest hindrance ! ver. 20 ;
1 Cor. 7 : 16, 29.

21. How many despise the gospel
feast! and, like Esau's birthright, it is
forfeited for ever, ver. 21 ; Prov. 1 : 24 ;
Heb. 3 : 11 ; 12 : 17.

22. The highly favored often forsake
and despise their own mercies, while
those less favored often welcome and
improve the blessings of the gospel,
vers. 22, 23 ; 1 Cor. 1 : 20, 26-29.

23. The gospel feast is so great that
no numbers can exhaust it. " The Sun-
day-school teacher may say to his olass,
There yet is room; the parent to his
children. There yet is room ; the min-
ister of the gospel to the wide world,
There yet is room. The mercy of God
is not exhausted ; the blood of the atone-
ment has not lost its efficacy ; heaven is
not full. What a sad message it would
be if we were compelled to say. There
is no more room ! No matter what their

A. D. 30.

LUKE XV.

343

prayers, or t^ars, or sitrhs, they cannot '
DC saved. Every place is tilled, every
seat is occupied. Hut, thanks he to tJod ! j
this is not the niessaije which we are to j
hear; and if there is yet room, come,
sinners, young and old, and enter into
heaven. ... If any part of the uni-
verse is to he vacant, oh let it be the
dark world of woe!" — Bakxes. Ver.
22; Rev. 7:9; 22 : 17.

24. Be earnest for the salvation of
others, and throuijh prayer and the
Spirit and the truth, with love and
earnest entreaty, compel them as it
were to come, ver. 23; 2 Cor. 5 : 11;
10 :4.

25. Men in this life by their own acta
exclude themselves from the feast of
heavenh glorv hereafter, ver. 24 ; Matt.
25 : 42, 43 ; John 5 : 40.

26. While Christ's service at this day
rarely requires the sacrifice of one's life
or friends, it does demand that which
is scarcely more easy to be relinquished,
such as property, time, worldly ease,
sinful passion, prejudice, and pride, vers.
25, 26 ; Acts 21 : iS ; Phil. 3:7,8.

27. Cross-bearing is essential to dis-
cipleship. *' No cross, no crown," ver.
27; Gal. 5 : 24; 6 : 14.

28. How many fail through a thought-
less, half-hearted, or lukewarm religion !
vers. 28-30 : Matt. 7 : 13; Eev. 3 :"l6.

29. To what dangers are formal pro-
fessors of religion exposed ! and how
certain and overwhelming will be
their defeat ! vers. 31, 32 ; Matt. 7 : 21-
23; Jude4, 11, 13.

30. "It is easier to die the death of a
niartvr than to live the life of a Chris-
tian," vers. 26-32 ; 1 Cor. 13 : 1-3.

31. He who builds or fights in his
own strength will most certainly fail,
vers. 28-32; John 15 : 5 ; 1 John 5 : 4.

32. We must surrender ourselves ab-
solutely to God or we are lost, vers. 31-33.

33. Even a single cherished sin may
ruin the soul, ver. 33 ; Ps. 66 : IS; Isa.
59 : 1, 2.

34. A profession of religion is a
serious matter, and should not be made
without careful self-examination and
earnest prayer. " Yet if you are con-
scious of loving the Saviour and his
cause, if, so far as you can honestly judge,
you prefer the Saviour's cause to every
other interest, and out of regard to that
preference are willing to renounce
earthly enjoyments and ease, you ought

not to be deterred oy a sense of your
weakness. 'He gives power' to them
who feel that they ' have no migiit.'
Your very sense of weakness will prove
your strongest security, if it leads you
to trust in the Lord; 'for in the Lord
Jehovah is everlasting strength.' " —
Ripley. Vers. 28-33.

35. Christianity is good, to be a
Christian is good. The gospel, like
salt, exerts a preserving and purifying
influence upon the world, ver. 34 ; Isa.
1:9; 2 Cor. 2 : 14.

36. How dangerous the situation of
the formal professor! He is fit only
for destruction, like salt, which, having
lost its saltness, is fit for nothing, and is
cast out as worthless, vers. 34, 35 ; Heb.
6:4-6, 8; 1 John 2 : 19.

CHAPTER XV.

This chapter and the next are closely
connected with what precedes, and con-
sist principally of parables against the
Pharisees. The latter murmur at his
reception of publicans and sinners
(vers. 1, 2) ; Jesus vindicates his conduct
by three parables, showing God's love
to the greatest sinners. First, the
wandering sheep, sought, brought
tenderly back, and rejoiced over, 3-
7. Second, a piece of silver diligently
sought and rejoiced over when found,
8-10. Third, the thankless, wayward
and wasteful prodigal son, returning
with penitence, is received with rejoic-
ing, 11-32. These three parables ap-
pear to represent a gradation in sin,
the prodigal son the most debased, the
lost sheep representing the least. The
increasing hopelessness of their recovery
is thus exhibited. An increasing promi-
nence and value are also presented by
the proportion of the lost to those
that remained. In the first it is one to
ninety-nine ; in the second one to nine ;
and in the last one is lost, and but one
remains. A poor woman would also
feel the loss of a piece of money more
than a wealthy shepherd the loss of a
single sheep, and the father incompar-
ably more than either the loss of his
son. The first two bring also into view
the love of God in seeking after the
sinner and bringing him to repentance ;
the third brings into prominence the
sinner's wilful degradation and his own

344

LUKE XV.

A. D. 30.

Parables of thf lost sheep and of the lost piece of money.

XV. THEN ®dre\v near unto him all the publicans
2 and sinners for to hear him. And the Pharisees and
scribes murmured, saying, This man receiveth sinners,
'and eateth with them.

•ch. 5. 30;
Mt. 9. 10.

'Ac. 11.3;
12.

7. 34;

Gal. 2.

flGfency in returning to God. The three
thus present a complete whole. In the
first, Christ, as a shepherd is mostly
displayed in following, finding, and
bringing back the lost. In the second,
the Spirit's work is principally exhib-
ited in connection with the truth and
means of grace. And in the third, God,
the Father, in Christ shows his work.
So also it has been noted that the sinner
is viewed from different sides. In the
lost sheep we see the stupid, bewildered
sinner ; in the lost piece of money, the
sinner with the stamped but marred
image of God, lying lost, useless, and
ignorant of his own worth ; and in the
prodigal son, the conscious and willing
sinner.

1, 2. The Pharisees Murmur at
Jesus for Receiving Publicans
AND Sinners. The occasion of the
three parables that follow. This oc-
curred probably the next day after the
dinner with the chief Phai'isee (ch. 14 :
1), in Perea, near one of the fords of the
Jordan, and not far from Jericho, where
publicans were numerous on acqount of
the balsam trade. The whole chapter
is peculiar to Luke.

1. Then drew near, etc. And at
that time, after having finished the pre-
ceding discourse, all the p^A,blicans and
the sinners were drawing near, etc.
The verb presents continued or pro-
gressive action, and declares what was
going on at that time, which was indeed
according to their usual custom. Pub-
licans, tax-gatherers. See on ch. 3 :
12. Sinners, depraved characters or
open transgressors of the law. The
former were infamous among the Jews
by their occupation, the latter as
notorious offenders against the law.
All, then present. Were drawing near,
within hearing distance. Perhaps a
feeling of unwoi-thiness, and a percep-
tion of the contempt in which they were
held by the Pharisees, kept them from
pressing too close. To hear him, the
object of their drawing near. It was
not mere curiosity, but a sense of need

and a desire for instruction that prompt-
ed them to come. Jesus appears to
have taught them.

2. Pharisees, see on ch. 5 : 17.
Scribes, see on ch. 5 : 21. Murmur-
ed, were murmuring among themselves
against him. The form of the verb in
the original is intensive, implying fre-
quency, or in groups among themselves,
with mingled indignation. This is not,
however, to be pressed too far, since in
the Septuagint it is found in Ex. 16 : 7,
8; Num. 14 : 2. This man, uttered
perhaps contemptuously, at least indig-
nantly. Receiveth, to his presence,
instruction, and favor. This was a
general cause of objection. A particu-
lar one was, and eateth with them.
Not only does he receive them, but he
alloAvs himself to be received and enter-
tained by them. The Pharisees seem
not here to refer to a habit of our Lord,
but to a fact that had recently occurred.
It is therefore probable that in the
journey of the day Jesus had eaten
with sinners. This fact also confirms
the view taken above, that the parables
that follow were not delivered upon the
Sabbath, when Jesus dined with the
chief Pharisee (ch. 14:1), but, at latest,
upon the day following.

It is probable that this objection, on
the part of some of the Pharisees, was
the expression of malice and spite.
But on the part of others, it is possible
that it resulted from mistaken but ex-
alted notions of what a prophet ought
to be. They could not see how a great
and righteous teacher should thus asso-
ciate with wicked persons. The objec-
tion, at least, was plausible, and well
calculated to have its influence upon
the better classes. " Had our Lord's
fellowship with these persons been this,
that he descended to their level, that
he held converse with them without re-
buking their sins, then, indeed, the
objection, 'this man receiveth sinners
and eateth with them,' would be well
founded." But such was not the case.
He received them in order that thev

A. D. 30.

LUKE XV.

345

.") And he spake this jiarable unto them, saying,

I K^Vhat man of you, having!; an hundred slieep, *'if he «^|<- 1**; ^W^-

lose one of them, doth not leave the ninety and nine 53. r..'*''* ^'^' *'

in the wilderness, 'and <ro after that whieh is lost, until • Lk. lit. 10.

') he find it? JAnd when he hath found if, he layeth it ^*:;''5:f- ^^' '^'^■

t) on his shoulders, •'rejoicing. And wlyen he eometh kf^'. s;^. 10, 11 ;

home, he calleth together his friends and neighbors, l^ze. I8. 23.

saying unto them, Rejoice with me ; for I have found

might truly receive him in their hearts,
and be no longer sinners lost, but saved.
He therefore proceeds to vindicate his
conduct, showing that it was becoming
not only to receive them for instruction
and as returning prodigals, but to seek
them out in their lost condition and
lead them back by repentance. This is
the third time that Jesus rebuked this
self- righteous exclusiveness. The first
was at Matthew's feast (ch. 5 : 30) ; the
second at the house of Simon the Phari-
see (ch. 7 : 39) ; a fourth occurred in the
case of Zaccheus, ch. 19 : 7.

3-7. The Parable of the Lost
Sheep. Found only in Luke. The
design has already been spoken of, and
is evident from the context and the
parable itself. A similar parable, how-
ever, is found in Matt. IS : 12-14, with
a diiferent application, showing that it
is not the will of the Father that any
of his little ones should perish.

3. Parable. See on ch. 8 : 4. Unto
them, to the murmuring Pharisees and
scribes in the presence and hearing of
the publicans and the sinners, and also
of his disciples, ch. 16 : 1. The first two
parables of this chapter are less perfect
than the third, and not so much in the
narrative style. They both open with
a parabolic question, followed by a
narrative sentence, and close with an
application.

4. What man of you ? The inter-
rogative form served to fix attention at
once. He appeals directly to that nat-
ural human feeling which leads a man
to seek that which is lost, and to rejoice
over it Avhen found. A hundred
sheep,the size ofhis flock inrouud num-
bers, showing the man to be in compar-
atively good circumstances, and bring-
ing to view the comparative smallness
of the loss. If he lose one of them.
Doubtless there were some owners of
sheep and shepherds present who were
reminded of similar incidents iu their

own history. Doth not leave the
ninety and nine. Jesus speaks of
this as most certainly occurring under
the circumstances. The people were
familiar with such incidents in shepherd
life, Ezek. 34 : 12, In the wilder-
ness, an uninhabited and untilled re-
gion where j)asture-lands abound, ch.
1 : 80; Joel 1 : 19; 2 : 22. Shepherds
often pasture their flocks far from
home, Ex. 3:1. In his concern for the
lost one he loses sight for the time of
those in the pastures, leaving them
safely cared for perhaps by a boy and
dogs (Job 30 : 1), and goes after it, dil-
igently searching and persevering until
he find it. Sheep, when they wander,
seldom find their way back to the fold.
Hence the necessity of seeking after
them.

5. Having found it, he treats it with
the greatest tenderness. He does not
smite it or drive it harshly back, but
he layeth it on his shoulders, Isa.
40 : 11. It is weary and weak from
long wanderings, hunger, and thirst;
he takes compassion upon it. Doubt-
less this was the usual treatment of a
lost sheep by a shepherd. Besides, it
would be difficult to drive a single lost
sheep through a strange country, espe-
cially where there were few roads and
no fences. Moreover, in his rejoicing
he thinks nothing of the burden ; nay,
his joy finds expression in tenderly and
fondly bearing it.

6. Returning home, he, for joy and
for the purpose of rejoicing, calls his
friends and neighbors, those who
are bound to him by affection and those
who live near him. The joy here man-
ifested can only be fully appreciated by
those who have been among shepherds
in the East, and who Imve witnessed
their tender attachment to their flock,
each sheep of which they know by
name. Rejoice with me, share my
joy. It is running over; he would

15*

346

LUKE XV.

A. D. 30.

7 my sheep 'which was lost. ™I say unto you, that 'ch.i6^i5; 18. 9-

likcwise joy shall be in heaven over one sinner that rJ 7"^*^'. ip\?t!

repenteth, "more than over ninety and nine just per- 2. 10, 25.'

sons, which need no repentance. rjh'^5'32

have others partake of it. He makes
it a neighborhood and public affair.
His joy over the one exceeds his grat-
itude over the quiet possession of the
ninety and nine. My sheep which
was lost. The form of the original
indicates that the loss had become well
known. And now the announcement
is made that his search had been suc-
cessful, and the people are called to-
gether to celebrate the event with joy.
My sheep, indicating that it was his,
though lost.

7. Application of the Parable.
This Jesus now gives. Beyond what he
says, or what is necessarily implied, we
must advance with caution. The lost
sheep represents the sinner, Isa. 53 : 6 ;
1 Pet. 2 : 25. Some refer to the charac-
teristics of sheep as innocent, stupid,
ignorant of dangers, weak, and help-
less, thereby illustrating man, once un-
fallen in paradise, but now a stupid,
silly Avanderer, unconscious of his peril
and utterly helpless. The sinner is lost
to God, to holiness, and to happiness.
Jesus is the good Shepherd, John 10 :
11-16 ; Ps. 23 : 1 ; 80 : 1 ; Ezek. 34 : 15,
16. He sought the sheep by coming to
earth and bearing our sins (Isa. 53 : 6j ;
and he still seeks them by his word,
the Spirit, his ministers, and his people.
So also, having suffered, having found
sinners and saved them by his death,
Jesus returns in triumph to heaven
with the trophies he had won and the
spoils he had taken from the great de-
strover, Ps. QS : 18 ; Eph. 4:8; Isa. 53 :
11 ; 'Zeph. 3 : 17 ; Heb. 12 : 2. Christ's
seeking after lost men is brought prom-
inently into view, Ezek. 34 : 11, 12.
Many gems and relics of the early
church, and paintings in the catacombs,
represent the good Shepherd bringing
home the lost sheep upon his shoulders ;
sometimes holding a seven-reeded pipe
to show the attractions of divine love,
or sitting down as if weary of the
length of the way; and every soul
saved brings renewed joy to Christ and
the heavenly host.

7. I say unto you. /, the great
Shepherd, say unto you, who murmur

and find fault. This parable was pecu-
liarly adapted to the scribes and spirit-
ual leaders of the Jews, who were un-
der-shepherds (Ezek. 34 : 2), yet who
were finding fault with Jesus for the
very thing which they ought to have
done themselves. Jesus shows them
that the same principle which would
lead a shepherd and his friends to such
joy should lead him to seek the salva-
tion of sinners, and that the Pharisees,
instead of finding fault, should rejoice
in his success.

That likewise, that thus, or so, on
this wise and for the same reason. Joy
shall be in heaven, in the presence
of God and of his holy angels, ver. 10.
Notice that the future is here used, re-
ferring, it may be, to the salvation of
some sinner present, and also, perhaps,
to the joy which he should soon taste
in the heavenly mansions after his suf-
ferings are over, John 14 : 2 ; Heb. 12 :
2. Over one sinner. The repenting
sinner is represented as forming the ob-
ject and ground of the angelic joy.
That repenteth. This incidentally
brings to view the human side in con-
version. In repentance there is both
divine and human agency. See on ch.
13 : 3. In a lost sheep the human side
could not well be represented. Yet the
stupid lost animal does well represent
the lost sinner, in whom there are no
beginnings of a return to God until
sought after and wrought upon by the
convicting Spirit.

Ninety and nine just persons,
etc. These are not the holy angels, for
they are not the same in kind as men.
while the ninety-nine and the one were
the same in kind, all sheep. They
were, therefore, men. But whom?
Some say self-righteous men, like the
scribes and Pharisees. But such blinded
creatures needed to repent and were
objects of sorrow, while these needed
no repentance and were objects of joy,
though under the circumstances they
called forth fewer emotions and mani-
festations of joy than the one. Others
refer them to regenerate persons who
have exercised repentance toward God

A. D. 30.

LUKE XV.

347

8 Eitlior what woman havinsr ton "piocos of silver, if "Mt. 18.28.
she losoono pioco, doth not li^ht a can(lh\ and sweep

0 tl\e house, and seek dilicrently till she find itf And
when she hath found //, she calleth her friends and
her neighbors together, saying, Rejoice with nie; for I

and faith in Christ. This is possible,
for they have returned to God and to
the Lrreat bishop or overseer of their
souls. They no lon<;er need thatehanije
of mind wliieh is includetl in re])ent-
anee, and that turninij to God which is
inseparably connected with it. Indeed,
this seems to me the most natural in-
terpretation; this also nlakesthe wilder-
nc^is represent this world. Yet they
may be referred, if one so desires, to
the spirits of just men made perfect;
for these are indeed in the hisrhest and
strictest sense "just persons who need
no repentance." Wilderness then must
be the heavenly places, the abode of the
righteous dead.

This lan^uaije of our Saviour does
not mean that God esteems one penitent
sinner more than ninety-nine confirmed
and established saints, but rather that
for the time the interest and joy of
heaven are specially concentrated on
him. As a father peculiarly rejoices
over a child that has been snatched
From the jaws of death, while his other
children, who are equally dear to him,
are comparatively forgotten, so do the
inhabitants of heaven rejoice over the
salvation of a sinner, while those al-
ready saved and already rejoiced over
are at the time as it were lost to their
riew. We must, however, remember that
whea human emotions are ascribed to
Grod, they are to be taken in a high
md holy sense, excluding all imperfec-
tion and all sensations which result
From our animal nature.

8-10. Pakable of the Lost Piece
DF Silver. Recorded only by Luke.
Similar in design to the preceding
parable, but an advance upon it in
presenting the lost condition of the
sinner and the influences of the Spirit
in seeking and finding him.

8. Either, or, connecting this with
the preceding parable as illustrating
the same facts and principles. What
iroman. Jesus appeals to human ex-
perience and to a course of conduct per-
fectly natural in those days. Having
ten pieces of silverl The coins

here meant were the Greek drachmas,
which at that time were worth about
fifteen cents among the Jews and
Romans. It must be recollected, how-
ever, that silver had about ten times its
present value. These ten coins were
all the woman possessed, and were
therefore treasured up with care; and
when she lost one-tenth of all she had,
it was severely felt. The value of the
sinner is thus brought out more striking-
ly than in the preceding parable. If
she lose one piece. The sheep (ver.
4) was still wandering; the piece of
money was lost from sight, and where
it lay concealed was wholly unknown.
The loss of the latter is thus presented
as a more complete or absolute fact than
that of the former.

Doth not light a candle, a lamp.
This was necessary, since many of the
houses had no windows, or only very
small ones. The windows at the present
day in Palestine are mere holes in the
sides of the huts, often very small. Hun-
dreds of houses now in Palestine have no
windows at all. Such, too, is the case
with many of the smaller houses among
the remains of Pompeii, and the win-
dows in those which have them are
rather loop-holes, like those in our
barns. Seek diligently, carefully,
till she find it. The search was
earnest, careful, persevering, and suc-
cessful. It was also very thorough. She
swept the house, in which the dust
and dirt had accumulated, and perhaps
covered the coin. " The sketch is vivid
and lifelike. It is as though one saw
the dust of the broom flying around in
sweeping until she succeeds in discov-
ering in a dark corner the lost piece,
and immediately picks it up." — Van

OOSTERZEE.

9. She calleth her friends and
neighbors. The feminine is used in
the original. True to nature as well
as to Eastern custom, she calls together
her female friends and neighbors.
Compare Rttth 4 : 14, 17. Her joy is
so great that she makes it public. Her
labor had been rewarded with success.

348

LUKE XV.

A. D. 30.

10 have found the piece which I had lost. Likewise, I
say unto you, p there is joy in the presence of the an-
gels of God over one sinner <>that repenteth.

Parable of the prodigal son.

11 And he said, 'A certain man had two sons.

PMt. 18. 10, 11;

Ac.ll.l8;Phile.

15. 16.
1 ver. 7 ; ch. 13. 2, 5.

' Ro. 3. 29 ; 10. 12.

The piece, the coin, the drachma,
ver. 8. The woman was already in her
own house; nothing is therefore said
about returning, as did the shepherd.

10. The Application of the Par-
able. The application is substantially
the same as that in ver. 7. Iiikevvise,
on this wise and for the same reason.
The general design appears to be to
show Christ's desire to save sinners and
the joy which their salvation occasions.
The lost piece of money represents the
sinner lost to God, truth, and happiness.
Some see in this figure the sinner's un-
consciousness of danger and of his own
real worth ; the original dignity of his
soul stamped with God's image (Gen.
1 : 27 ) ; this image marred and its
former lustre miserably tarnished (Lam.
4:1; Isa. 1 : 22 ; Jer. 6 : 30) ; but him-
self still God's creature and capable of
restoration.

The woman is made to represent the
Holy Spirit, the church, or Christ by
diiferent expositors. Her sex does not
necessarily decide anything regarding
the interpretation. With her lighted
lamp, sweeping and searching, she very
aptly represents Christ with his word
and Spirit, seeking to save that which
was lost, Eph. 5 : 13, 14. The house
may represent the world. Yet we must
be careful not to press into undue sig-
nificance the mere drapery of the para-
ble and suppose that every word has a
deep and special meaning. Jesus has
told us what he intended principally to
illustrate.

There is joy, not "joy shall be,"
as in ver. 7, but joy is, the statement
of a present reality, a truth already
existing. In the presence of the
angels of God, wherever they may
be, especially in heaven. Of course
they must participate in the joy. Some
suppose that because the words "in
heaven" (ver. 7) are here omitted the
meaning must be that the Spirit abides
in the church and the angels are pres-
ent in the church, 1 Cor. 11 : 10. This
is by no means a necessary inference.

Much better is it to regard these two
verses (7 and 10) as mutually explain*
ing each other. Besides, it is most
natural to refer this language to heaven.
Over one sinner, etc. The repetition
gives emphasis to this glorious fact.
The comparison with the ten is omitted,
since in this case, after the ninety and
nine, it would weaken the expression.
The inference which Jesus would have
his hearers draAV is plain : Think it not
strange that I labor to increase the joy
of angels by seeking to save those whom
you despise. You would not find fault
with that woman ; do not, then, find fault
with me.

The joy and interest of angels in the
salvation of men are here implied. Their
deep interest in the work of redemp-
tion is brought to view in Scripture.
They rejoiced at the Saviour's birth,
ch. 2 : 13, 14. Of the sufierings of
Christ also and the glory that should
follow, and of the preaching of the
gospel the apostle said, " Which things
the angels desire to look into," 1 Pet. 1 :
11, 12.

11-32. The Prodigal Son. Pecu-
liar to Luke. This is the most beautiful
of our Lord's parables. Stier styles it
"the crown and pearl of all." It is
simple, artless, and transparent as a
chapter of human life. A silver lining
of mercy gilds its scenery; it reveals
many of the mysteries of the kingdom
of heaven (Matt. 13 : 11) and vividly
presents the glad tidings of the gospel.
It is, indeed, a mirror into which men
can look and see themselves. Its main
design is to show God's willingness to
receive penitent sinners, and in addition
a secondary design, to exhibit the in-
justice, selfishness, and unreasonable-
ness of jealousy on that account. While
the two preceding parables illustrate
the divine side in the salvation of sin-
ners, God by his Son, Spirit, word, and
people seeking after them, this pre-
sents the human side, the sinner coming
to a sense of his lost condition, reflect-
ing, resolving, seeking, finding, obtain*

A. D. 30.

LUKE XV.

349

12 And the younsrer of them said to hift fatlier, Father,
give me the portion of goods that falleth to me. And

inj; forgiveness and restoration. In
troatiiii,' this parable I shall depart
from my more usual eustoin of inter-
pret in i^ at the end, and explain as we
go along.

11. A certain man, of large means
and of a condescending and tender
heart. This represents God as the
Father of mankind, who in Christ is
reconciling the world unto himself, 1
Cor. 5 : \9. All nations are of one
blood ; all are his offspring, Acts 17 :
2(), 28. The parable is fitting to Luke's
Gospel, which was intended for the
race.

Two sons denote two classes, the
professedly righteous and the openly
wicked. In their special application to
Christ's hearers they denoted the scribes
and Pharisees, those who professed to
serve God and were not outwardly and
openly wicked, and publicans 'and sin-
ners, non-professors, outward and open
transgressors of the law. In a wider
application, in view of the fact yet to
be brought out more clearly that the
gospel was designed for all nations and
to be preached to every creature, the
two sons represent the Jews and the
Gentiles. Jehovah is God both of Jew
and Gentile, Rom. 3 : 28, 29. All men
are, through creation and providence,
sons of God. Like an ancient prophecy,
this parable has a progressive applica-
tion, foreshadowing and illustrating the
experience of men in their relation to
God in every age.

With this* view of its application, we
may also see in it a striking illustration
of two classes of God's children — those
who continue faithful and those who
wander and backslide in heart, and, be-
ing filled with their own ways, return
with penitence and are forgiven, and
often honored of God to such an extent
as to excite improper feelings in their
Christian brethren toward them, Prov.
14 : 14 ; Jer. 3 : 12, 22 ; Ezek. 36 : 31,
32 ; Micah 7 : 10 ; Ps. 23 : 3 ; 85 : 8 ;
Rev. 2 : 5.

12. In this verse and the four that
follow we have the prodigal's sin and
folly in departing from his father and
living in a riotous manner, and the
misery he brought upon himself. The

younger son, the one upon whom the
lather would naturally look with pecu-
liar tenderness. Gen. 37 : 3. Youth, too,
suggests lightness, frivolitv, and the
danger of being easily led astray.
Wearv of restraint and restless under
the wise management of liis father, the
younger son would be his own master
and live in a state of independence.
So the sinner would live a carnal life
of what he calls liberty. Tlie language
of his heart is, " Let us break liis bands
asunder and cast awav his cords from
us," Ps. 2:3. Or in thought and life
they practically say unto God, "Depart
from us, for we desire not a knowledge
of thy ways. What is the Almighty
that we should serve him ? And what
profit should we have if we pray unto
him ?"

Said to his father. This request
amounted almost to a demand. It is
strongly put in technical, almost legal,
form. This shows that he had in heart
already become alienated from his fa-
ther and estranged from home. Thus
sin begins in the heart, James 1 : 15.

Give me the portion of goods,
of the 'property, substance, of whatever
description, that falleth to me, that
would be his at the death of his father.
According to a Jewisli law (Dent. 21 :
17), a father was to leave his esta,te
equally among his children, except the
eldest, who was entitled to two snares.
The portion of the younger son, then,
was one-third. Examples of distributing
an estate during a father's lifetime have
i been adduced from some Eastern na-
tions, but not from among the Jews.
Abraham, however, during his lifetime,
appears to have given most of his pos-
sessions to Isaac, and gifts or portions
to the sons of his second wife, Keturah,
Gen. 25 : 1, 5, 6. As Jesus derived his
parables from real life, we may infer
that such a division of property was
not entirely unknown among the Jews,
the father perhaps reserving a portion,
which would at death fall to the eldest
or to the one who remained at home.
Thus the sinner wishes to be independ-
ent of God, to be a god to himself, and
to live according to his own will and for
his own pleasure. Gen. 3 : 5, 6. His

850

LUKE XV.

A. D. 30.

13 he divided unto them ■ his living. And not many days • Mk. 12. 44.
after the younger son gathered all together, *and took '"^10! 4i6^;'^3^^7^^'
his journey into a far eountry, and there "wasted his ^Pro. 5.'8-44;'6.

14 substance with riotous living. And when he had e 'h'2%^^3^'^^'
spent all, there arose a mighty famine in that land ; P • • > •

15 ^and he began to be in want. And he went and 'Johns. 34.

proud and wilful determination, his
claims to liberty to depart from his
heavenly Father and to do as he
pleases, find here illustration.

He divided uuto them, to both
Bons, his living, his substance, with
this disthiction, that the younger son
had full control of his portion, while
tlie older one, in the house with his
father, was substantially the owner of
what remained, though it was still un-
der the guidance of the father, ver. 31.
So God bestows upon man his gifts, both
spiritual and temporal, and a freedom
to use them as he pleases — the right-
eous, as stewards and as sons, under the
direction of their heavenly Father and
in submission to his will; the wicked,
on the contrary, according to their own
desires and for their own ends. God
allows them to nse their freedom in
sinning against him, and they learn by
sad experience that in departing from
him they lose true freedom and be-
come slaves to their own lusts, to the
world, and to the devil.

13. IVot many days after, veri/
soon after the distribution of the prop-
erty. Gathered all together. The
fatlier may have divided the estate in
such a manner as that the younger son
could take all his property away with
him if he desired. Or the son may
have converted it into money and other
valuables, so as to take all with him.
He resolves and acts deliberately. And
took his journey, not only from
home, but, as the word literally means,
from his own people or country ; he
v^ent abroad into a far country. He
wanted to be not only out of the sight,
but beyond the influence, of his father.
So far away was he in character and
life, as well as in distance, that he was
as one dead, ver. 24. What a picture
of the natural man and of the natural
heart that would live at a distance from
God, and as far as possible " without
God in the world !" Eph. 2 : 12.

Wasted, dissipated, squandered, his
substance, or property, in riotous

living. One word in the original, and
of very strong import, meaning, lit-
erally, riotously, dissolutely, with the
idea of thus doing in a self-destroying
manner. It was used to express the ut-
most abandonment of character. Bengel
says that Aristotle (Eth. iv. 1) uses its
corresponding adjective of one who is
ruined by himself, and that its corre-
sponding noun is used to denote prod-
igality joined to intemperance. The
latter is used in Eph. 5:18; Tit. 1:6;
1 Pet. 4 : 4. He plunged recklessly
into extravagance, dissipation, and dis-
solute living. Compare his elder bro-
ther's estimate of his manner of life,
ver. 30. , Compare also ch. 12 : 45. So
do the wicked squander the gifts of
God — genius, intellect, attainments, af-
fections, conscience, will, time, money
influence, and life itself, the means of
grace and the blessings of the gospel —
in the service of sin, Pro v. 28 : 19 ; Gal.
5 : 19-21 ; Eph.. 4 : 17-19 ; Isa. 55 : 2.

14. When he had spent all. For
a while time passed merrily ; he revels
in plenty ; but no property is so vast as
not to be Avasted by a life of extrava-
gance and dissipation. At length all is
gone. " Even so the sinner for a while
may flatter himself that he is doing
well at a distance from God; he dis-
covers not all at once his misery and
poverty, for the world has its attrac-
tions and the flesh its pleasures; his
afl"ections are not all at once laid waste,
nor the sources of natural delight drawn
dry in an instant. But this is the end
whei-eunto he is more or less rapidly
hastening. The time arrives when he
has come to an end of all the satisfac-
tion and joy which the creature can
give him." — Trench. The j)leasure3
of sin are but for a season, Heb. 11 : 25.

There arose a mighty famine,
as if through the righteous judgment
of God upon him, in that land,
throughout that country ; it was verj
grievous and widespread, and he be-
gan to be in Avant. He suffers a
twofold evil, poverty and famine. The

A. D. 30.

LUKE XV.

351

joined liimsolf to a citizen of that country ; and he
16 sent him into his fields to feed swine. And ''he
would fain have filled his belly with the husks that
the swine did eat : and no * man gave unto him.

■Is. Sf).
l'J-21.

2; Ro. 6.

« Ps. 142. 4.

former he brouirht upon liimself; the
hitler overtakes him, and at its very
commencement he began to sutler lV)r
the necessities of life. So do worldly
and sensual pleasures perish with their
using. The neart of the sinner is un-
satistied ; the thirst for happiness un-
quenched. He has blasted hopes,
shame, and remorse. With the discov-
ery of his spiritual want he finds him-
self in a great spiritual famine — a fam-
ine of that which can alone nourish
and satisfy the soul. " This famine the
destitution of the only bread which sat-
isfies, exists always in that country." —
Stier. Isa. oo :' 2 ; Jer. 2 : 19 ; 17 : 5,
6 ; Ezek. 7:19; Isa. 57 : 21 ; Eom. 1 :
21 ; 6 : 21.

Where now are the prodigal's gay
companions who had feasted at his
table? Why do they not now come
forward and help? Alas! in his ad-
versity they are friends no longer.
They may now mock over his ruin ;
and if they would help him, they
might be unable. The tender mercies
of the wicked are cruel. The sinner is
deserted and alone when he comes into
extremity, and he reaps the bitter fruits
of transgression, Eccl. 4 : 10.

15. Now indeed was a time for reflec-
tion, Eccl. 7 : 14. One would have
supposed that in his adversity he would
have turned his thoughts homeward.
But he is not yet sufficiently humbled.
Rather than even think of going back
to his father, he will submit to the most
servile stiite. So he went from the
scene of his vice, dissipation, and want
into what proved a still lower plane of
degradation and misery. But rather
than starve, he resolves to work. When
the sinner begins to feel the burden of
sin, he first endeavors to save himself,
which only results in increased wretch-
edness. But even this is often neces-
sary to lead him to despair of self and
trust alone in Christ. Joined him-
self, as a servant. The verb iu the
original expresses the closest coher-
ence ; literally, he glued himself. What-
ever contempt there may be in the ex-
pression is not in the word, but in the

character of the person to whom he
clave (compare Kom. 12 : 9 and 1 Cor.
6 : Ici): to a citizen of that coun-
try, a Gentile and a heathen. To be-
come a servant of a Gentile was indeed
degrading to a Jew. The Pharisees
who heard this would naturally think
of the publicans who were engaged in
the detestable engagement of gathering
taxes for a foreign power. And he,
regarding him as a worthless creature
and fit for no better position, sent him
. . . to feed swine, to tend them
and watch them while grazing or feed-
ing. This was indeed a degrading em-
ployment among all nations, but es-
pecially among the Jews, to whom
swine were an abomination, Isa. Qb : 3,
4 ; Deut. 14 : 8. Perhaps this rich
heathen did this in contempt to this
poor, miserable, and necessitous Jew.
" Beiiold the son sunk into a swine-
herd I" How are the mighty fallen,
and how is human nature degraded by
sin ! First in the image of God, now a
servant of sin — yea, a slave to the devil,
John 8 : 34, 44. " Convictions and
terrors seldom bring the wanderer at
once to the door of mercy ; he generally
tries in succession several other methods,
in order to obtain relief. See Isa. 9 :
10 ; Jer. 5:6; Isa. 57 : 10 ; Amos 4 : 6-
10. As the prodigal attempted to keep
body and soul together by the most
desperate and loathsome expedients
rather than throw himself on his fath-
er's compassion, so an alienated human
soul, conscious of having offended a
good God, and therefore hating deeply
the holy One, will bear and do the will
of the wicked one to the utmost ex-
tremity of misery rather than come
home a beggar and be indebted for all
to a Father's love."— Dr. A. Nevix.

16. Disgraceful as his employment was,
the prodigal could have probably en-
dured it had he had sufiicient and whole-
some food. But the famine was severe,
his master was hard-hearted, and bread
was not furnished. Added to his disgrace
and misery was that of starvation.
And he would fain, longed, desired
earnestly, was eager to Jill, etc. Some

852

LUKE XV.

A. D. 30.

17 And ywhen he came to ^liimself, he said, How ^Jer. si. i9; Eze.

' 18. 23, 28 : Ac. 2.

37; Eph. 5. 14. »Ps. 119.59.

very able expositors take this to mean
that he desired earnestly swine's fodder
and was not able even to obtain that.
" And no man gave unto him " there-
from. Whatever fare he had was so
scanty or so bad that even the pods
which the swine were eating were the
object of his craving appetite. But
this was even denied him, perhaps by
the steward under whom he served.
He must, therefore, seek even Avorse
food, if he could find it, to satisfy his
hunger. This is an allowable view, and
at first sight would seem more agreeable
with the original. Yet the Greek may
mean that, no one giving him anything
better, he was glad to share the hus-ks
which the swine were eating. The
clause and no man gave unto him
appears to be a reason why he was
driven to such an extremity. And with
a Hebraistic use may mean for, and
anything may be understood after gave.
Compare ch. 6 : 30, where a similar ob-
ject is understood. The clause then
would read, and or for no one gave
anything to him. Besides, it would not
have been easy to deprive him of the
opportunity of eating some of these
" husks." And the same word in the
original is also found in ch. 16 : 21,
" was desiring to be fed with the crumbs
which fell from the rich man's table,"
where it seems to be implied that Laza-
rus did eat of some of the crumbs.

Filled his belly, or stomach, a
somewhat uncomely expression, but
used designedly and with meaning.
He could only fill himself and partially
check his hunger without truly satisfy-
ing it, for the food of beasts could not
appease the cravings of man. Though
eager and glad to do it, he could not
get enough to satisfy his hunger, ver.
17.

The husks, carob pods or fruit.
The word in the original signifies liter-
ally little horns, with reference to the
extended and slightly curve-shaped pods
of the carob fruit. The pods are from
six to ten inches long and one broad.
" I have seen large orchards of this
kharub in Cyprus, where it is still the
fruit which the swine do eat. In Cy-
prus, Asia Minor, and the Grecian

islands you will see full-grown trees
bending under half a ton of green
pods."— Dr. Thomson, Land and
Book, vol. i., p. 22. " It is a large tree,
with a thick foliage and widespreading
branches. I saw it growing on the
Mount of Olives and elsewhere around
Jerusalem. The fruit is a leguminous
product, resembling the pod of our
locust tree, but much larger; it has a
sweetish pulp when tender, but soon
becomes dry and hard, with small seeds
which rattle in the pods when shaken.
It emits a slight odor when first gath-
ered ofiensive to those whom use has
not accustomed to it. The poorer
classes employ it as food in the coun-
tries where it is produced. I was told
at Smyrna that it is in great request in
some of the Greek islands as a nutri-
tious article for fattening swine." — Dr.
Hackett, Illustrations of Scripture, p.
137. The special point here is that he
who was brought up in the midst of
plenty is so reduced by want as gladly
to welcome the meanest and scantiest
fare.

What a picture of the fruitless at-
tempts of the sinner seeking to satisfy
the yearnings of his soul with the en-
joyment of lusts and pleasures and the
gratification of his appetite ! They,
indeed, feed on the wind (Hos. 12 : 1),
or they feed on ashes (Isa. 44 : 20),
growing worse and worse. In base in-
dulgences, in sinful pleasures, or in
more decent worldly pursuits they seek
for satisfaction, but in vain. Worldly
goods cannot satisfy the soul, and sin
ruins both soul and body. The sinner
can obtain no help from Satan, and the
world; nay, both seek to plunge him
deeper in ruin. God alone can " satisfy
the longing soul and fill the hungry
soul with goodness," Ps. 107 : 9. The
soul cries not " It is enough " until it is
" filled with all the fulness of God,"
Eph. 3 : 19.

17. In this and the three following
verses we haVe an account of the prodi-
gal's penitence and return. Thousands
go on to eternal ruin, but here is one to
whom, in his last extremity, afflictions
are sanctified. In the calamities that
overtook him and the trials to which he

A. D. 30.

LUKE XV.

353

many hired servants of my fatlier's have bread enongh '^s^- ^}f- 3-7; Is.

18 and to spare, and 1 i)erish with hunger! '1 will arise isl22.' 29, 40;
and go to mv father, and will sav unto him. Father, iios. 2.7; h. i-3.

19 ^ I have sinned "= against heaven, and before thee, <• and " ^^'- -^- ^ ' ^'^- ^^•

• Ps. r>l. 4. <» ch. 5. 8: Job 42. 6.

was subjected, we may see the hand of
a heavenly Father seekini; his \viiiuler-
iiig one. Compare 2 Chroii. 33 : 10-13.
Anil when he came to himself,

literjilly, «n(/ co»i//J(7 into or xinto him-
gelf, as if he had been out of mind.
lie had been beside himself; his reason,
which had been dethroned and becloud-
ed by the mad intoxication of sensual
pleasure, now returns, ilepentance be-
gins in retiection, Mark 14 : 12 ; Ps.
119 : 59. He who returns to God must
first return to himself. The sinner is
prone to think the earnest seeker or the
Christian mad (Acts 26 : 24) when he
himself is mad, Eccl. 9 : 3.

How many hired servants, and
he a hired servant ! But what a contrast
in their condition ! These were the low-
est of his father's servants ; above them
were others mentioned in ver. 26 ; and
hiijhest, those in ver. 22. Of my fa-
ther's, of my father. He contrasts his
miserable condition with that of the
meanest servants at home. They had
bread enough and to spare, a
superabundajice of bread. Bread, the
staflf of life and the food of man, stands
in striking contrast to the miserable
food of brutes, on which he had been
living. And I perish, etc. Accord-
ing to the highest critical authorities,
and I perish here with hunger. And
I, a son, am actually starving, and am
not even thought worth my food by the
master to whom I have hired myself.
" Before his leaving home it had been
drudgery to be a son. Now it would be
freedom to be a servant." — Jacobus.
So the repenting sinner perceives his
miserable condition in contrast to the
happy condition of the humblest of
God's servants. And so, also, he must
feel how hopeless is his case before he
will turn to Christ for salvation.

18. Now comes the second step in his
penitence — a resolution to return to his
father. As he reflects he remembers
his father's kindness, and while pierced
with shame hoiye springs up in his
heart, the germs of faith in a father's
compassion begin to manifest themselves

in a purpose. I will arise. "We

may picture him to ourselves as having
sat long ui)on the ground revolving the
extreme misery of his condition ; for the
earth becomes the natural throne of the
utterly desolate. Job 2 : 8, 13. But
now he gathers up anew his prostrate
energies as a better hope wakens in his
bosom : ' Why sit I here among the
swine.-* / will arise and go to my fa-
ther.'"— Trench. In going to his
father, his old associates, bad habits,
and former course of life are left behind,
— a feature of true repentance. This
illustrates the human side in turning to
God. The divine side is brought to
view in the two preceding parables, and
must be taken for granted here. It is
only through God's strength and grace
that the sinner can arise and go (John
6 : 44), and it is not by his penitence,
but by Christ's sufferings and death,
that he is reconciled to God, Heb. 10 :
19-22.

Father. How differently did he
utter this word now from what he did
when he asked his portion, ver. 12 !
Then indifferently, formally, and hypo-
critically ; now solemnly, imploringly,
and with a full sense of its meaning.
He recognizes the relation, but he can
claim nothing as a son ; and to be re-
ceived and treated as a hired servant he
feels is only a matter of undeserved
favor.

Most strangely does Trench here
suggest that the sinner's ground of con-
fidence— that, returning to God, he shall
not be repelled — is " the adoption of son-
ship which he received in Christ Jesus
at his baptism." But baptism comes
after repentance and faith. Matt. 28 :
19; Mark 16 : 16; Acts 2 : 38, etc.
Besides, the Scriptures teach that it is
by repentance toward God and faith in
our Lord Jesus Christ that the sinner is
received, 2 Cor. 7 : 10 ; Acts 11 : 18 ;
20 : 21 ; Rom. 3 : 25 ; Joel 2:13; 2 Cor. *
5 : 19; Jer. 31 : 19 ; Ezek. 18 : 30; 36 :
31 ; Jer. 31 : IS; Ps. 119 : 59, 60.

I have sinned. He does not pro-
pose to apologize, or to deceive, by say-

354

LUKE XV.

A. D. 30.

am no more worthy to be called thy son
as one of thy hired servants.
20 And he arose, and came to his father. But 'when
he was yet a great way off, his father saw him, and

® make me • -^am- 4. lo ; i Pet.

5. 6.
'Job 33.27,28; Ps.
103. 10-13; Is. 57.
18; Jer. 31. 18-
25; Eze, 18. 27,
28 ; Mic. 7. 18, 19 ; Ac. 2. 39 ; Ro. 5. 8 ; Eph. 2. 13, 17 ; 1 John 4. 8-10.

ing that he had been unfortunate or
had been robbed of his property. He
will not plead his youth or his indiscre-
tion, or that his fault had been that of
his head rather than of his heart. He
lays the whole blame upon himself, and
owns his guilt. Sincere and humble
confession is connected with repentance,
ch. 18 : 13 ; 2 Sam. 12 : 13 ; Prov. 28 :
13; Hos. 14 : 2; 1 John 1 : 9, 10.
Against heaven, against God. Heav-
en, the immediate abode of God, is put
for God himself. The prodigal feels
and acknowledges that his sins, how-
ever much against others and injurious
to himself, were chiefly against God.
So in true repentance the sinner with
David says, "Against thee, thee only,
have I sinned, and done this evil in thy
sight," Ps. 51 : 4. Before thee, in
openly abusing thy goodness and in
grieving thee by my unnatural treat-
ment, and in throwing off thy easy
yoke. In the ajDplication of this para-
ble to God the phrases against heaven
and before thee really merge into one :
Against God and in his presence all this
has been committed. To the penitent
sinner the sense of a heavenly Father's
presence and love makes sin against
him the more inten«ely odious. It is in
view of this, as manifested in Christ,
that he is overwhelmed with shame and
self-condemnation.

19. And should be omitted, according
to the oldest and best manuscripts.
Am no more, etc. Eather, no longer
worthy, etc. He casts a glance into the
past. He remembers that he is a son,
and he recalls the time when he was
acknowledged and treated as a son, of
which privilege he confesses himself no
longer worthy. He cannot ask for this,
but he will implore that he be not left
to perish, and that he, a son, be made
as a servant. Let emphasis be laid
upon as ; he proposes to ask that he
be made as any one of his hired servants.
Though a sou, he was a hired servant,
and he naturally compares himself with
those of that rank in his father's family,
and he feels that this is the most he can

ask. He would gladly act and be
treated as any one of them if he could
only be received back at home. So the
repenting sinner comes to God just as
he is.

20. He at once put his resolution into
practice. And he arose, etc. This
is a proof of the sincerity of his purpose
and of the genuineness of his repentance.
But how many good resolutions are
formed which come to nothing ! The
prodigal, however, arose and began his
long journey (ver. 13), though many
fears and trials assailed him, such as
weakness from hunger, the difiiculties
of the way, begging his food, and the
thought of meeting his offended father.
He perseveres until he came to the
neighborhood of his father. He
catches a glimpse of his father's man-
sion. How his heart beats ! What
mingled hope and fear fill his mind!
What shall he do ?

His Kind Reception is now related
in this and the four following verses.
When he was yet a great way off,
his father saw him. The father is
represented as looking for the return of
his long-lost and wandering one. From
some eminence, or from the roof or a
pinnacle of his house, he spies him in
the distance; and although emaciated
and in rags, he recognizes his form and
movements as those of his son. " It is
the custom of the East to meet a friend
at some distance from the house, even
outside of the town. So the bridal com-
pany goes out to meet the bridegroom.
As we were returning to Beyroot after
travelling through Palestine, our host,
hearing of our coming, rode out on
horseback two miles beyond the city,
and met us with true Oriental saluta-
tions."— Jacobus. So God sees the re-
turning sinner from afar. And, what
could not be said of a human father, he
sees him in all his wandering — yea, from
the foundation of the world. The par-
able was not intended to illustrate the
whole system of divine truth in regard
to turning from sin to God. This part,
however, is very suggestive of truths

A. D. 30.

LUKE XV.

355

had compassion, and ran, and foil on his nock, and

21 kissed him. And the son said unto him, Father, I

have sinned against heaven, *and in thy sight, and 'Ps. 51.4.

22 am no more worthy to be called thy son. Hnt the

father said to his servants, Bring fortli •> the best robe, '' ^^- ^^- ^^^

■which could not be tauc^ht by the par-
able in its present form. "We catch a
glimpse of God's love toward lost sin-
ners. Christ's comini? and work are
also taken for granted, since he himself
utters the ]>arable from the high ])lane
of his own kingdom. So also the Holy
Spirit, by whose working the first mo-
tions of repentance are produced, Ps.
10 : 17; John U) : 8.

Had compassion, a strong expres-
sion, was moved with compassion, bring-
ing to view the yearning emotions which
were at once excited by the sight of a
long-lost son. None but a parent can
enter into this feeling ; and this com-
passion he expresses in action. He
ran, and fell on his neck, with em-
braces, and kissed him. The kiss is
a sign and pledge of reconciliation in
the East, often accompanied with the
salutation, " Peace be with thee," ch.
10:5; Gen. 33 : 4 ; 45 : 14, 15. Thus
is illustrated the readiness of God to
receive and forgive a repenting sinner,
Isa. 1 : 18 ;< Jer. 31 : 20 ; James 4 : 8.
And thus is he encouraged to confide in
the heavenly Father's love as brought
to view by Jesus Christ.

21. But what efi'ect did all this kind
treatment have on the prodigal? Did
it prevent his humiliation or lead him
to omit his confession ? By no means ;
it rather encouraged him to carry out
his purpose, while it deepened his con-
trition and godly sorrow. "The beau-
tiful picture would have been marred
had he faltered in his purpose of full
and open confession in consequence of
this outburst of paternal love." And
so a view of God's free, full, and par-
doning love in Christ melts the sinner
and fills him with penitence. And the
more he sees and feels this love, the
more does he hate and mourn over his
sins. Compare Ezek. 36:26-31; 16:
60-63. And am no more, etc., or, as
in ver. 19, no longer worthy, etc. See
on vers. 18 19.

But the prodigal did not finish what
he intended, " Make me as one of thy
hired servants," ver. 19. But why this

omission ? More generally it has been
said that the father cut him short with
the direction to his servants in ver. 22.
Some, however, suppose that the filial
spirit and love was so awakened in the
prodigal's heart as to prevent the re-
quest. May there not be truth in both
of these reasons? Surely it is in har-
mony with love and with the father's
comi)assion that he should not have al-
lowed him to make this request. In-
deed, the father's outreaching love
could hardly have permitted it. Then,
too, how natural that he who ran to
meet him with embraces and kisses
before he had time to confess, should,
upon hearing it, command the best robe
to be brought before he had finished.
Yet, on the other hand, how must the
prodigal's love and confidence in his fa-
ther have increased, with all the feelings
becoming a son! Still, he comes just
as he is, and is willing to take any
position his father assigns him. But
the father's reception already points
him to something higher. His words
are repressed by overpowering em-
braces. Indeed, his confession, / am,
no longer worthy, etc., contained it all.
He can do nothing but leave it all with
him. The language of his heart is,
" Let him do as seemeth him good,"
2 Sam. 15 : 26. And while the words
of confession are on his lips the father
directs according to his good pleasure.

22. But the father said. The
direction to the servants who had
gathered around this wondrous scene
was truly an answer to his son, assuring
him of forgiveness and restoration to
the privileges of sonship. It is notice-
able that the father utters not a word
to his son about his wickedness. Over-
flowing love forgives it all. It is as if
it never had been, Ps. 103 : 12 ; Micah
7 : 19; Heb. 8 : 12 ; 10 : 17. Bring
forth, in some of the oldest manu-
scripts, bring forth quickly. The thought
seems implied, even though it be not in
the original. He is also to be arrayed
publicly before the servants and others
present. The best robe, a strong

856

LUKE XV.

A.D. 30.

and put it on him ; and put *a ring on his hand, Jand 'Ge. 4i. 42; Ro. 8.

23 shoos on his feet: "and bring hither the fatted calf, Sh l la.H.*^'

24 and kill*7; and let us eat, and be merry: 4br this JHeb. 12. 14; iPet.

my son was dead, and is alive again ; «»he was lost, kps^63^5

and is found. And they began to be merry

Wer. 32; Ro. 6. 13 ; Eph. 2. 1 ; 5. 14; 1 Tim. 5. 6 ; Rev. 3. 1

Pro. 9.

">Mt. 18,

2.
11-13.

expression in the original, a robe, the
chief or best. This was a long flowing
robe reaching to the feet, worn by kings
and by persons of rank and distinction.
Such a command indicated in a most
striking manner that the father intend-
ed to treat the prodigal as a son, not as
a servant. The ring and the shoes
spoke the same language, Gen. 41 : 42.
This best robe points to Christ's right-
eousness, Rev. 3 : 18 ; 19 : 8 ; Isa. 61 :
10. Put a ring, literally, a finger-
ring. This was worn by freemen, and
as a gift -was a mark of honor or a
token of elevation to some high office,
Esth. 3 : 10 ; 8:2; James 2:2. As a
ring was often used for stamping or
sealing dociunents (Esth. 3 : 12; Dan.
6 : 17). so this gift of the father has
been thought to point to the sealing of
believers by the Spirit, 2 Cor. 1 : 22 ;
Eph. 1 : 13. The ring was also used as
a pledge of betrothal, and has therefore
been regarded here as a j^ledge of the
Father's love and faithfulness, and of
the spiritual union of believers with
Christ, Hos. 2 : 19. But perhaps bet-
ter than these and more consistent with
the simple language of the parable is
the view which takes the ring to be not
only a token of affection and of restor-
ation to the honors and privileges of son-
ship, but an ornament of dress, and
thus pointing to Christian graces, to
that adorning which pertains to "the
hidden man of the heart," to '' the meek
and quiet spirit, which in the sight of
God is of great price," 1 Pet. 3 : 4. And
shoes, sandals, on his feet. See on
ch, 3 : 16. Slaves generally went bare-
foot; the sandals were a mark of a free
man. Thus the believer is clothed as a
son Avith the gifts of grace and holiness,
and is enabled to walk in the ways of
the Lord, Zech. 10 : 12 ; Eph. 6 : 15.
Compare similar language, shadowing
forth the honors and privileges which
God confers upon his people, Ezek. 16 :
10-14 ; Zech. 3 : 4, 5.

The wonder is that the repenting
sinner should be received into the high-

est favor. But this is explained by the
fact that it is through the merits and
righteousness of Christ. By virtue of
his relation to Christ he is a free man
and a son of God, Rom. 8 : 17 ; Gal. 5 :
1 ; 1 John 3 : 1.

23. The reinstatement of the son
must be full and complete, in the pres-
ence of the whole family, and attended
with rejoicing. Bring hither the.
fatted calf, or that fatted calf, imply-
ing an extraordinary one and intended
for some special and joyous occasion.
It was common with Eastern hospitality
to have some such animal ready to be
slaughtered, Gen. 18 : 7 ; 1 Sam. 16 :
20 ; 28 : 24 ; 2 Sam. 6 : 13. The custom
still exists. " Among the unsophisti-
cated Arabs the killing of a sheep,
calf, or kid in honor of a visitor is
strictly required by their laws of hos-
pitality, and the neglect of it is keenly
resented." — Dr. Thomson, J^nd and
Book, vol. ii., p. 162.

Let us eat and be merry, the
usual joy and merriment connected with
feasting, ver. 25. As the shepherd
called together his friends and neigh-
bors (ver. 6), and the woman her female
friends (ver. 9), so here the householder
summons his servants to share his joy.
Thus plainly, as in the two preceding
parables, is represented the joy in heav-
en over a sinner that repenteth, vers. 7,
10. In the killing of the fatted calf
there can be no allusion to the sacrifice
of Christ, for it was not killed as a sac-
rifice, but for a festal purpose; and
besides, Christ's sacrifice is presupposed
throughout the parable and was the
ground of the reconciliation, 2 Cor. 5 :
19 ; Rom. 3 : 24-26. Equally far-fetched
is the idea that it at all represents the
Lord's Supper, for that is in no sense an
ordinance for rejoicing over returning
prodigals.

24. The father gives the reason for
feasting and rejoicing. And in doing
this he openly presents the prodigal
as restored to sonship, for this my
son, and at the same time contrasts the

A. D. 30.

LUKE XV.

357

2.) Now his elder son was ill the field. And as he came
and drew nigh to the house, he heard music and

past with the present, was dead and
IS alive a^aiii. He was as one dead
to me. \\y a strikint; fitjure vicious
persons are re])resenttHl as dead, 1 Tim.
6. Indeed, the death of the hody
IS not to be compared with such a
moral death. Much less grievous to
pious parent would be the natural
death of children than their abandon-
ment to vicious inilulgences. The procH-
gal was also dead in his alienation from
his father and in his entire abandon-
ment of home and country. So his re-
turning with penitence, with renuncia-
tions of vicious practices, to virtuous
living and to ])roi)er aftection and rev-
erence to his father, was indeed to be
alive again. And so the natural
man, without fellowship with God and
in a state of sin, is spiritually dead
(Eph. 2 : 1, 5, 12), and his recovery is
life from the dead, Eph. 2 : 5-7, 14; 1
John 3 : 14. " No language could bet-
ter express the depths of sin and nusery
from which the sinner is reclaimed, and
the new, peaceful, happy life which he
begins to live when he has returned
and received the forgiveness of his
heavenly Father." — Dr. J. J. Owen.
Was lost, in all that pertains to a son,
in his filial feelings and duties, in his
character and life, in his words and
deeds, and in his far-otf wanderings.
Is found, in his return to his home,
to the feelings, practice, and life of a
son. So the sinner is lost to God, to
holiness and happiness, among the ene-
mies of God, in sin and misery. And
the believer is found in being brought
into a state of reconciliation and deliv-
ered from the condemnation of sin.
In his heing found we catch a glimpse
of God's love going out after sinners,
Isa. 65:1; 1 John 4 : 19.

They began to be merry, the
prodigal participating in the feast.
The joys of repentance and of a new
life are a foretaste of heavenly joy.
Ihe joy of heaven over repenting sin-
aers is in a degree participated in by
saints on earth. So far as the returning
prodigal is concerned, the parable ends
nere. But Jesus had a further design
in relation to his hearers, and especially
k> those who murmured against his

laboring among publicans and sinners,
vcr. 2. Tlie parable is therefore con-
tinued with reference to tiie otlicr son.

25. The remainder of the chapter is
taken up with the ENVY OK iiis EL-
DER RROTiiER. Who is this elder
brother? Most strangely have some
answered, the angels in heaven, when
all three parables of this chapter
si)ecially represent the rejoicing of the
inhabitants of heaven, among whom
are the angels, over the rej)entance of
a sinner. IJetter is the answer of Stier,
inost comprehensive though somewhat
indefinite: "All who are such as he."
Krummncher of P^lbcrfeld was asked
this question, and he answered " My-
self." He then confessed that he once
murmured at a miserable creature
having suddenly become rich with a
remarkable visitation of grace. The
immediate application of this part of
the parable is most plainly to the
scribes and Pharisees, who had just
been murmuring at the conduct of
Jesus, ver. 2. In their self-righteous-
ness they had doubtless classed them-
selves among those ninety-nine just
persons who needed no repentance, ver.
7. And now they quietly recognize
themselves in the elder brother, though
in not so fair a light; and if they had
spiritual perception given them, they
could have seen that their righteous-
ness was rather a form than a reality.
Our Saviour had already thrice illus-
trated the joy of heaven over repenting
sinners, from which the plain inference
followed that earth also should unite in
the joy, and that none should find fault
and murmur. But now he proceeds to
show how unreasonable is all such envy
and malice. Let this design be kept in
view, and it will be easy to discriminate
between the mere drapery of the par-
able and the main points of illustra-
tion.

Was in the field, in some distant
part of the farm where he had not
heard of his brother's return ; and in
the great and unexpected joy that filled
the house he had been temporarily
overlooked. But as he came, prob-
ably at the close of a hard day's labor,
gradually approaching the house, he

358

LUKE XV.

A. D. 30.

26 dancing ; and he called one of the servants, and asked

27 what tliese things meant. And he said unto him,
Thy brother is come ; and thy father hath killed the
fatted calf, because he hath received him safe and

28 sound. "And he was angry, "and would not go in:

« Ac. 11. 2, 3; 13

45; 22. 21, 22;
Ro. 10. 19.
•cli. 18. 9, 11;
65. 5.

Is.

heard music and dancing, a concert
of musical instruments, accompanied
with dancing and song. The eating
was doubtless over, unless, contrary to
tisual custom, they at once before the
feast gave vent to their great joy. It
was common in the East to hire the
musicians and dancers at such fes-
tivities. But this large householder
may have had them in his household.
Dancing was practised among the Jews,
sometimes at feasts (Judg. 21 : 23), on
triumphal occasions (Judg. 11 : 34), and
sometimes in religious worship, Ex. 15 :
20; 2 Sam. 6 : 14. Similar customs
exist at the present day. "At wed-
dings, on birthdays, and at all other
festal gatherings music is their chief
entertainment; and they will beat the
derbekkeh, thrum the deff, rattle the
castanets, and clap their hands in con-
cert without intermission until long
after midnight." — Dr. THOMSON, Land
and Book, vol. ii., p. 579.

Our Saviour's parables were true to
life. He made their most familiar prac-
tices contribute to the vividness of his
teaching. It is most groundless to de-
duce from this true picture of the man-
ners of the people any argument for
dancing and gay festivities. Compare
ch. 7 : 22. The elder brother away in
the field in hard service truly repre-
sents the Pharisees, away from God,
engaged in a legal service, and labor-
ing hard to maintain an outward right-
eousness. The self-righteous, too, are
not generally at hand when the lost
sinner returns.

26. On hearing the rejoicing, instead
of going into the house, as was his right
and privilege, and inquiring of his
father, the elder called one of the
servants, etc. Thus is incidentally
shown a certain estrangement of heart
from his father. Very probably he
inferred that some distinguished person
had unexpectedly arrived, and he is
secretly displeased at what was taking
place without his knowledge. For-
malists and the self-righteous are selfish
and faultfinding. The spirit of a legal

righteousness would even call God to an
account, and would question his method
of working and of salvation. Asked,
etc., inquired what these things might he;
he wanted an explanation of the unusual
proceeding. The form of the expres-
sion indicates somewhat the feeling and
the earnestness with which he asked
the question.

27. The servant seems to share in the
joy, and he naturally expects that the
elder brother will see a cause of rejoi-
cing. As if announcing welcome news,
he says, thy brother. And to show
that the rejoicing was properly author-
ized and perfectly right he says, thy
father. Concerning the fatted calf,
see on ver. 23. Hath received him,
hath received him, hack, safe and
sound, in a soimd, healthy condition.
The reference is, without doubt, to his
physical condition. Trench and others
have noticed here a nice distinction in
the narrative. The father, in the
strength of his parental affection, is
filled with overwhelming joy at the
moral transformation of his son, and
thinks of him as one who was dead and
is alive, and who was lost and is found.
But the servant is more absorbed with
external features. After enduring many
and great hardships he has returned
home in good health.

" In so good-natured an answer there
lies nothing at all, in and of itself,
which could have given the elder
brother just ground for bitterness. It
is rather the state of the case that is
sufficient (in his temper of mind) to fill
him with anger. This last stroke of
the pencil also proves satisfactorily the
unreasonableness of the singular inter-
pretation that by the elder brother we
are to understand the unfallen angels."
— Van Oosterzee.

28. Instead of receiving the news
with joy, he is angry, very angry or
enraged ; and instead of hastening to
see his brother and participating in the
general rejoicing, he Avould not go
in. Thus did he manifest his censo-
rious temper, his jealousy, and his want

i. D. 30.

LUKE XV.

359

therefore came his father out, and entreated liini.

9 P And he answering said to Aw father, Lo, these many ^^^^P-^^} ^^t'-^O;
years do I serve thee, neither trans^rressed I at any I'john i. s'^o-
time thy commandment : "land yet thou never p;ave.st Rev. 3. 17,
me a kid, that I mic^ht make merry with my friends: '^iai-3. h.

10 but as soon as this thy son was come, which hath de-

tf filial love and hearty sympathy with
lis father, notwithstanding his strong
leclarations of obedience and long ser-
vice in ver. 29. Stier here remarks that
he elder is now the lost son, he having
est all childlike, filial feeling and be-
raying the hypocrite within. What a
picture of the self-righteous Pharisee,
ihowing contempt for repenting publi-
?4ins and censuring Jesus for laboring
imong them I Compare a similar spirit
imong early Jewish Christians regard-
ng the preaching of the gospel to the
jeutiles (Acts 11 : 1) ; also the anger of
Fonah when God spared Nineveh, Jon,
I: 1.

Therefore came, etc. According
o the highest critical authorities, and
iw father came out, in great condescen-
iion, leaving the festivities within, and.
untreated him, expostulated and with
cind words tried to induce him to lay
iside his auger and enter the house.
3e utters not a word of anger or
'ebuke. Thus the condescending love
ind forbearance of the father is strik-
ngly exhibited. Even then, and in
his very discourse, the heavenly Father
was coming to these Pharisees through
Fesus, dissuading them from their envy
ind entreating them to enter humbly
md submissively into his kingdom.

29. But the father's condescension
knd entreaty have no other elfect than
0 draw from the elder brother a com-
jlaint of the unfairness with which he
lad been treated. Lo, etc., Behold,
\et, sharply and indignantly spoken.
3e does not say " Father," as his pen-
t.ent brother had done (ver. 21), show-
ng how entirely were filial feelings
i^anting in his heart. His answer was
mbecoming a son, highly disrespectful,
ind deeply selfish. These many
rears, or so many years, in contrast
vith ''as soon as," in ver. 30. Do I
serve thee, a strong expression in the
leat of anger, do I sei've thee as a slave.
\.s if the loving obedience and volun-
ary service of a son were slavery. Yet
leartless obedience and mechanical ser-

vice of even a son are servitude. Every
clause adds to the picture of the one
who trust.s in a legal righteousness.

Neither transgressed, etc. A
boastful and self-righteous utterance.
Yet lie disregards his father's pleasure
in regard to his brother. Behold the
Pharisee delineated to the verv life, ch.
IS : 11, 12, 21; John 8 : 33, 41; Rom.
2 : 17-19. " As if it were no breach of
a commandment to murmur at the sal-
vation of a brother." — Jerome. Com-
pare 1 Sam. 15 : 13. Thou never
gavest me a kid, a young goat, far
inferior to a fatted calf. Spoken con-
temptuously, and with hatred and envy
toward his brother. That he had liveJl
with his father, and that what was his
father's was his, he counts as nothing.
The reward that he was looking for was
to get something from his father instead
of possessing everything in, through,
and with him. So* the legalist counts
his works and bases his hopes of reward
upon them (ch. IS : 12), and looks upon
the plan of grace toward sinners as un-
fair to himself He wants something
from God, instead of having all things
in and through God. My friends, as
if his friends were different from those
of his father. An alien spirit is thus
manifested. Implying also that the
feast was* made for his younger bro-
ther's friends, when it was really in-
tended in order that the whole house-
hold, including the elder brother, might
manifest their joy upon the restoration
of the younger son.

30. This verse stands in strong con-
trast to the preceding. But as soon
as, or but when, is contrasted with
"these many years;" "devoured thy
living," etc., with " do I serve thee,
neither transgressed I," etc. ; and " thou
hast killed for him the fatted calf"
I with " thou never gavest me a kid."
I Notice the scorn and contempt in the
j language, not merely for his brother,
i but even toward his father. This thy
son. He will not say " my brother."
! and he does not recognize him as such.

360

LUKE XV.

A. D. 30.

voiired thy living with harlots, thou hast killed for

31 him the fatted calf. And he said unto him, Son,
'thou art ever with me, and all that I have is thine.

32 It was meet that we should make merry, and be
glad: "for this thy brother was dead, and is alive
again ; and was lost, and is found.

" Is. 54. 9, 10 ; Jer,
31. 3o-37 ; Ro. a
17; 9.4.

•ver. 24; Eph. 2
1-10; 1 Tim. 5. 6

As if, pointing his finger toward the
house, he had exclaimed, " Thou mayest
call him thy son, but I own him not as
my brother." Was come, not re-
turned, but was come, as if he spoke
of a stranger. Which hath devour-
ed, who squandered, thy living, that
portion wihich thou didst give to him.
terhaps, as Alford suggests, there is a
covert reproach of his father for hav-
ing given it to him. With harlots.
In his rage he tells the worst and exag-
gerates. The words with harlots are not
necessarily implied in the words with
riotous living, ver. 13. Thou hast
killed for him, for that one, spend-
thrift and profligate that he is, the
fatted calf. What a union of envy,
jealousy, ill-will, and uncharitableness !
How does this illustrate a legalist, or
an exemplary worldling who loves to
dwell upon the failings and sins of
penitents !

31. And he said unto him. How
does the answer of the father, so full of
compassion, reason, and moderation,
contrast with the rage, unreasonable-
Bess, and hatred of the son! Son,
rather, child. He tenderly addresses
him as a son, though the son had failed
to address him as father, ver. 29. So
God addresses sinners, " Son, give me
thy heart," Prov. 23 : 26. Thou art
ever with me. JSver opposed to
"never" (ver. 29), and therefore it is
not necessary that there should be
special joy on thy account. With me,
enjoying my society and receiving
tokens of my love, and there is no need
of seeking outside friendships and other
happiness. "It is better to be happy
with a father than with a multitude of
friends." It is the joy of believers to
have their Lord with them always, and
their future bliss to be " ever with the
Lord."

All that I have is thine, if thou
art willing to receive and enjoy them.
Thy brother has received his portion ;
thou shalt lose nothing by his prodigal-
ity, or by his restoration, by my kind-

ness and forgiveness. Thou hast nO'
thing therefore to complain of, neithei
couldst thou demand more. " All an
yours," 1 Cor. 3 : 21-23. Thus die
Jesus offer to the Pharisees and to th(
Jews the full blessings of the gospel
which had been promised and foretold
if they would but receive them. Anc
these blessings would not be lessened
but, in fact, rather increased, by th(
salvation of publicans and sinners
"This is the grace in the gospel tha
makes over to us God himself and al
that he has. All Christ's merit is ap
plied to us, and we are to enter into th(
joy of our Lord. This was the privi
lege which Christ held out to the Phari
sees if they would. . . . The spirit ol
bondage is narrow, complaining, anc
grudging. We must enter into th(
spirit of adoption, and cry, Abba, Fath
er, with true filial confidence and joy.'
—Jacobus.

32. It was meet, proper and right
required by the nature and circum
stances of the case, and in accordanci
with reason, as thou too must acknow
ledge after due consideration. Thai
we, including even the enraged an<
uncharitable brother. "A moving in
timation that the best of men ought t<
look on the most abandoned sinners ai
in some respect their brethren still, am
should especially remember the rela
tion when there appears any inclina
tion to return." — Doddridge. Mah<
merry, with or connected with feasti:ig
Be glad, rejoice.

This thy brother, reminding thi
elder son of the relation of him whon
he styled "this thy son" (ver. 30)
and at the same time intimating tha
the younger brother had been restore(
to all the relations which he had for
feited. It was also an appeal to th
elder son's own feelings as a brother
which should arouse gratitude and joy
There, too, was a hint to his Pharisai
hearers that they must regard repent
ing publicans and sinners as thei
brethren if they would enjoy the blesa

A.. D. 30.

LUKE XV.

301

ncs and i>riviloires of the Father's
houso. Was tleail.) etc. See on ver.
L'4. Ihis was a tather\s testimony to
his son of the transformation of the
yonnijer brother.

I' The parabk^ closes without stating
Ithe elfoet of the father's tender addres.s
ujiou the son, and whether or not lie
joined the festivities in his father's
nouse. And very properly it is left un-
finished, for it was an npj>eal to the
Pharisees and scribes and to all who
partake of their sjiirit. Jesus left it for
them to answer each for himself. And
Icixalists, formal professors, and the self-
ri.L^hteous of various descriptions have
continued to answer it ever since.

While this parable was specially de-
signed to show the joy in heaven over
repenting sinners, and also the relation
between the self-righteous Pharisees
and penitent publicans and sinners, it
constantly finds illustrations in the
religious feelings and experiences of
men. Thus it, illustrates the relation
between the Jews and the Gentiles
[Acts 13 : 42-50; 22 : 21, 22; 1 Thess.
2 : 16), and also the conduct of Jewish
Christians toward Gentile Christians,
A.cts 15:1; 21 : 21 ; 20 : 21, 28. Alford
ilso truthfully remarks : " We are all
in turn examples of cases of both these
brothers, containing the seeds of both
;yil courses in our hearts." And may
lot the Christian sometimes in his de-
partures from God or in melancholic
iioods feel temporarily a discontented
md murmui'ing spirit in witnessing the
jxulling joy of the repenting sinner,
lot considering that his joy is really
greater and deeper, but spread over a
onger space of time — that it is "not
;he suddenly swelling mountain cata-
ract, but the deep though smooth and
dlent river, and what is given to the
)ther is given to him just because he is
I beginner?"

Remarks.

1. We should have no fellowship with
linners in their evil deeds; but, like
Fesus, we should strive to induce them
o forsake their sins and turn to God,
rers. 1, 2 ; Eph. 5 : 7-11 ; 2 Cor. 5 :
JO.

2. Murmuring when sinners come to
!"hrist shows a selfish, wicked spirit,

totally unfit for the employment and
bliss of heaven, vers. 1,2; Isa. 65 : 5.

3. How wonderful the grace and con-
descension of Jesus in coming to seek
and save tiie lost ! How does he follow
the sinner by his word, Sj)irit, and
providence through the devious ways
of transgression, j)atiently and un-
weariedlv, until he has found him !
vers. 3-o; Ezek. 34 : 11, 12, 13, IG;
John 10 : 11, 15-17 ; Isa. 40 : 11.

4. How anxious should we be for the
salvation of our own souls when God
does so much for us, and men manifest
so much interest to recover a lost sheep
or a lost piece of money ! vers, 4-8.

5. AVhat an encouragement we have
to labor for the salvation of the worst
of men ! The meanest sinner may be-
come an object of joy in heaven, vers.
7, 10; Isa. 1 : IS; 55: 6,7, 11.

6. What a great thing is the conver-
sion of a single soul ! What an estimate
is put upon it in heaven ! vers. 7-10 ;
Matt. 16 : 26 ; James 5 : 20.

7. The pitiable condition of the sinner
is portrayed in the first two parables of
this chapter, as a lost sheep wander-
ing in barren wastes instead of pastur-
ing in green meadows, as a lost piece
of money, its stamp marred, though not
defaced, and buried in the dust and
from the light of day, and in both so
lost as to be bevond self-recovery, vers.
4, 8 ; Isa. 53 :6; 1 Pet. 2 : 25 ; Eccl. 7 :
29 ; Jer. 13 : 23.

8. What a wonderful fact is the reve-
lation that angels rejoice over repenting
sinners ! May we not suppose that
dejsarted saints share also in these joys ?
vers. 7, 10; Isa. 44 : 23; Heb. 12 : 2'^
23; Rev. 5 : 11; 22 : 9.

9. How great should be our joy at the
recovery of a soul to God! vers. 6-10;
Acts 8 : 8; 11 :23; 15 : 3.

10. How are impenitent sinners ad-
monished and encouraged by these
parables to accept of Christ, and through
him to receive pardon and salvation !
vers. 3-10; Ezek. 18 : 32; 33 : 11 ; 1
Tim. 2 : 4.

11. The essence of sin is selfishness.
Connected with this, and growing out
of it, is rebellion and unbelief. The
sinner desires to get all he can, and is
impatient of delay, vers. 11, 12; Rom.
8:7; Prov. 18 : 1 ; 17 : 11 ; Gen. 3 : 6.

12. Sinners are going farther and
farther from God, wasting their spiritual

362

LUKE XV.

A. D. 80.

blessin.ETS and brinj^inGfiipon themselves
spiritual want nnd wretchedness, ver.
13; Ps. 10 : 4; 73 : 27; Rom. 13 : 13;
Eph. 2 : 12; Prov. 28 : 19.

13. Sinners are reckless of the woes
that are coming upon them, ver. 13;
Job IS : 8; Eccl. 9 : 12; 11 : 9.

14. The course of sin is downward.
It begins in a heart destitute of love to
God and bent upon its own lusts. It
soon shows itself in outward transgres-
sion, and in perverting to sin and shame
the gift of God's goodness and love.
Then follow the consequences — dissatis-
faction, unrest, and want, a soul with
expiring hope and having foretastes of
unutterable woe, vers. 12-14; Rom. 1 :
21 ; Eph. 4 : 18, 19.

So a great English poet, who with
everything that fortune, rank, and
genius could give hira, and having laid
out his whole life for pleasure rather
than for duty, yet, when he had only
reached the noon of life, exclaimed :

"My days are in the yellow leaf,

The flowers, the fruits, of love are gone;
The worm, the canker, and the grief

Are mine alone.
The fire that on my bosom preys

Is lone as some volcanic isle;
No torch is lighted at its blaze,

A /uneral pile ! "

15. God often speaks to the sinner
through want and by afflictions. His
voice is sometimes heeded, but oftener
the sinner only pushes on to greater
degradation, selling himself more ab-
solutely to evil and only increasing the
pangs of his famishing soul, vers. 14-
16 ; 1 Kings 21 : 20 ; 2 Kings 17 : 17 ; 2
Tim. 3 : 13.

16. What an exhibition of the wants
and woes of a sinner ! He has spent all,
far from God, without a friend, and
ready to perish from soul-famine, vers.
13-17 ; Amos 8 : 11, 12; Isa. 55 : 2; 57 :
20, 21 ; Jer. 2 : 19.

17. Sinners in their wretchedness and
want often apply to the wrong source
for help and comfort, vers. 14, 15; Ps.
10 : 4 ; Jer. 2 : 13.

18. Learn several things connected
with true repentance: (1) The sinner
comes to himself. He sees that he is
perishing, and is deeply affected with
his miserable condition. (2) He is
sensible that his sins are against God,
and that they are deeply aggravated
and d'^serving of divine wrath. (3) He

is ready to confess and forsake his sing.
He would conceal nothing from (jJod.
(4) He feels that lie has no claim on
God, and that the lowest place in his
kingdom is above his deserts. (5) '^'el
he does not des])air. He resolves to go
to God with humble confession and
prayer for pardon. (6) But he does
not simply think, feel, and resolve. He
jmts his resolves into action. (7) In
faith he yields up himself to (iod
through Jesus Christ, submicting the
whole case to his hands, vers. 17-20 j
Ps. 119 : 59, 60.

19. True repentance is voluntary on
the part of the sinner, yet none wcnild
repent unless operated upon by the con-
victing and renewing Spirit, vers. 17-
20; Acts 3 : 19 ; 5 : 31 ; 26 : 20; Rom. 2:
4; Phil. 2 : 12, 13; 2 Tim. 2 : 25.

20. God is waiting to respond to the
very first step of a returning sinner,
and to welcome him to his kingdom
with pardon and blessings, ver. 20;
Neh. 9 : 17 ; Isa. 30 : 18; Matt. 11 : 28-
30; Rev. 22 : 17.

21. Upon repentance and faith God
accepts and pardons the sinner, adopts
him as a son, clothes him in the pure
robe of Christ's righteousness, and
adorns him with the dignity and honor
of an heir of salvation, vers. 20-22 ; Jer.
31 : 20 ; Rom. 8 : 1, 9, 14, 17 ; Eph. 2 :
4-7.

22. The return of a soul to God is an
event of great joy in heaven and on
earth, vers. 23, 24 ; Zeph. 3 : 17.

23. How fearful the condition of the
sinner in a state of spiritual death, and
how glorious that of the believer with
eternal life ! ver. 24 ; John 5 : 24 ; Eph.
2:1; Col. 2 : 13.

24. We should not be envious at the
favors which God bestows upon others,
since he has given us more than we de-
serve and all his favors are of grace,
vers. 25-28 ; Gen. 4:5-7; Jonah 4 : 9-
11; 1 Cor. 1 : 31; 4 : 7; James 1:9;
4:5.

25. The conduct of the self-righteous
toward repenting sinners is vividly por-
trayed : envy, pride, scorn, ingratitude,
loving to dwell upon the former mis-
conduct of the returning prodigals, and
wholly overlooking the change that
had taken place in them ; disowning
them, and refusing to share in the joys
and blessings growing out of their sal-
vation, vers. 28-30; Isa. 63 : 16. Con-

A. D. GO.

LUKE XVI.

3G3

Parable of the unjust steward.
XVI. AND lie said also unto his disciples, »There was »Mt.i.s.23, 24; 25.
a certain rich man, which had "a steward; and the »/ror!^'4. i 2- i

same was accused unto him that he had wasted his

14, etc.
»1 ("or. 4.
Pet. 4. 10.

trast the prodipal as the open trangres-
Bor and the elder sou as the exemplary
moralist.

i!G. How great the condescension and
Inve of God in continuing the offers of
LTospel to murmuring legalists and }
risrhteous formalists! vers. 31, 32;;
Ex. 34 : 6 ; Ps. 125 : 6. Though out-
wardly near the kingdom of God, their
self-righteousness must be renounced j
before they will enter in. |

27. The sensible joy of the returninsr
penitent is often greater than that of '.
the matured Christian, yet the joy of ;
the latter is generally deeper, calmer, ]
and less fluctuating, vers. 30-32 ; Neh.
8 : 10; Isii. 48 : IS.

28. Since God is so willing to receive
sinners, and since all heaven rejoices
when thev return, how should we strive
to bring them to Christ ! vers. 29-32.

29. How earnest, too, should siiniers
be to seek the Lord while the dav of
mercy lasts ! vers. 29-32 ; eh. 13 : ^'-9.

CHAPTER XVI.

The connection and the instruction
of this chapter both point to a con-
tinuous narrative. After the three
parables of the preceding chapter,
whick exhibit the compassionate love
of God, Jesus now utters two relating
to love to our fellow-man and mculcat-
ing the right use of the things of this
lit^. First is the parable of the unjust
steward and its application (vers. 1-13), !
which is followed by the derision of
Jesus by the Pharisees (14), where-
upon Jesus rebukes their hollow self-
righteousness (15^, their rejection of
John (16), and their neglect and trans-
gression of the law by their unauthor-
ized divorces, 17, IS. He then utters
that impressive and solemn parable of
the rich man and Lazarus, 19-31.

1-13. Parable of the Unjust
Steward and its Application.
Recorded only by Luke. Spoken in '
Perea. No parable has been so various- j
ly explained as this. It is neither \

possible nor desirable here even to men-
tion the most of these, which would
tend rather to confuse than to solve the
difficulties of the parable. Let us
rather seek its true solution.

1. And he said also. The most
natural meaning of this language is
that he uttered what follows soon after
the preceding parables. Jesus ad-
dresses the various classes of his au-
dience, with perhaps occasional pauses
in his discourse. His disciples. Ac-
cording to the highest critical author-
ities, this should read the disciples, not
merely the twelve, but including also
his followers present, among whom
were perhaps some of the publicans,
ch. 1.5 : 1. A certain rich man.
One having large possessions and great
wealth. He belongs rather to the
drapery of the parable, since it is the
shrewdness of the steward which Jesus
especially uses in its application, ver. 9.
Yet the thought is naturally suggested
that God has entrusted to liien as
stewards the blessings they enjoy,

A steward. A general overseer and
manager of the estate. Such a one
was Eliezer, Abraham's steward, Gen.
15 : 2. Such persons were very com-
monly slaves, ch. 12 : 42, 43. This one
was, however, a free man, for the land-
holder proposes neither to punish nor
sell him, but to discharge him from his
position. That this rich man needed a
steward showed hLs great wealth. That
the steward managed among other
things large landed property seems
very probable. It appears that his
lord had clothed him with extensive
powers, entrusted him with great re-
sponsibilities, bestowed upon him full
confidence, and had never required any
reckoning or complete -accouni of his
stewardship.

Was accnsed. The verb implies
maliciousness, but not that the charge
was wrong or untrue. The steward
does not deny it or propose any defence,
thus acknowledging his guilt. That
he had wasted. "Rather, os waiting,
indicating what was then going on. The

364

LUKE XVI.

A. D. 30.

goods. And he called him, and said unto him, How is

it that I hear this of thee? ^give an account of thy ^F.cc 12. 14; p...

stewardship; for thou mayest be no longer steward. jq- 1 Pet. 4.'^.i. '

Then the steward said within himself, What shall I

do? for my lord taketli away from me the steward- "

ship : ^I cannot dig : to beg I am ashamed. I am re- "Pro. 18.9; 21. 25.

solved what to do, that, when I am put out of the

stewardship, they may receive me into their houses.

So he called every one of his lord's debtors unto him,

panie word in the original as in ch. 15 :
13, wasting or sqiMndering his goods,
substance, posses.sions. He was living
extravagantly and spending prodigally,
Jesus derives lessons of instruction from
the conduct of wicked men, ch. 18 : 1-5.
So was Israel's instability condemned
by the trust that the heathen put in
their idols, Jer, 2:11.

2. How is it ? Rather, What, is this,
etc. ? an indignant expression of surprise
and of interrogation as to the ground
and truth of the report. Of thee, in
whom I have placed so much confidence.
Can it be true that thou hast acted so
unjustly and basely? Give an ac-
count. Literally, give the account,
such as was usual for stewards to give
when required. Dr. Jahn says that
Oriental kings, except Persian mon-
archs, who sent legates yearly to exam-
ine into the affairs of the provinces, did
not usually call their subordinates to
account except when they were charged
with maladministration of afiairs.

For, under such imputations and
suspicions, and they seem to be true,
since thou dost not deny it, thou may-
est be, thou canst be, no longer
steward. The proprietor thus indi-
cates the necessity of dismissing him
from his service. The natural implica-
tion from the language and circum-
stances is that if the steward should be
successful in proving his innocence to
the satisfaction of his lord, he might be
retained in his position.

3. The steward, conscious of his
guilt, begins to reflect as to w^hat he
should do. As a shrewd and prudent
man he will strive either to avert the
threatened danger and keep his place
or, if he cannot do this, he will seek to
provide for himself a comfortable old
age. The former he sees he cannot do ;
he therefore resolves u])on the latter.
My lord taketh away . . . the

stewardship, and with it I shall lose
my living . He had wasted his lord's
property, not enriched himself. He
sees poverty staring him in the fnec
I cannot ilig. / am not able to di<i,
to engage in manual labor, which in
agricultural pursuits consists largely ia
upturning the earth. He is not strong
enough for that; he may have been
weakened by disease or effeminacy. At
least he feels that he is unable to do
it. Another alternative is to beg, but
to do this he is ashamed. That wouhl
be too great a descent from his former
position.

4. The steward continues his solilo-
quy. The word-painting is very vivid.
A thought just strikes him. I am re-
solved, I knoio what 1 will do, I have
just thoiight of a plan; and he deter-
mines upon it at once. When I am
put out of, removed from. He uses a
mild word regarding himself. They
may receive me. The subject of the
verb receive is omitted in the original,
the mind of the steward being intently
fixed on the action of the verb. The/
is understood, the men with whom the
steward was going to treat, ver. 5. He
would make them his friends, so that
they would receive him into their
houses, into their hospitality, out of
gratitude for what he had done for
them. He hoped to enjoy life still in
the homes of those whom he had laid
under obligations to him.

5. He immediately puts his plan into
execution. So he called. Rather,
and having called to him, still using his
authority as steward while making up
his accounts. Every one, each one,
one by one. All his master's debtors
were called, yet each by himself, the
master also being absent. The haste
and other circumstances connected with
these transactions, lead to the natural
inference that the proprietor was nut

A. D. 30.

LUKE XVI.

SGf)

aiul said unto the first, I low much owcst thou unto

6 my lord ? And lie said, An hundred ^ measures of oil. "Eze. 45. lO, ii, 2i.
And he said unto him, Take thy bill, and sit down

7 quickly, and write fifty. Then said he to another,
And how much owest thou ? And he said, An hun-
dred measures of wheat. And he said unto him, Take

8 thv bill, and write fourscore. And the lord corn-

present. The steward must have time
to i^ive the required account. Debt-
ors. Who these debtors were, is not
iiulicated. Son\e suj)pose them to be
persons who had })nrehased these va-
rious amount-s of farm products, and
had tjiven bills or notes of hand, ac-
knowledging the amounts they had
received and for which they were in-
debted. It seems, however, more nat-
ural to suppose that these were his
lord's tenantv^, and that the corn and oil
spoken of (vers. 7, 8) were the terms on
which they held the grain-fields and
olive-grounds. And this gives oppor-
tunity for another, not improbable,
su])position, that the steward, in his
extensive powers, had farmed out these
portions of land at higher rates than
he paid his lord, thus getting much
clear gain for himself. The publicans
were familiar with that way of man-
aging and farming out the public rev-
enues. The steward, however, on ac-
count of his squandering habit, had not
enriched himself, for now he sees beg-
gary before him, unless by wise policy
he escapes it. We cannot, therefore,
suppose that he paid his lord for these
reductions in the bills. Neither is there
any hint that he thereby defrauded his
lord. The natural supposition, there-
fore, is that he reduced the bills to the
actual amounts which he himself paid
to his lord. This view removes much
perplexity regarding the parable, and
IS the least of any beset with dif&culties..
Unto the first. Two examples are
given to show his mode of procedure
t')ward all. How much owest
thou ? The steward asks this, not for
his own information — for he had the
bills — but that each debtor might re-
call the amount of his indebtedness and
appreciate the steward's kindness in
the reduction of his bill. The debtors
were not aware of the disgrace into
which the steward had fallen, and he,
while still in authority, could change

the bills, which his lord had not as yet
seen.

6. A hundred measures of oil,

a hundred baths, etc. The bath w;is a
Hebrew measure for liquids, equal to
al)out eight and seven-eightlis gallons.
The amount of his indebtedness was,
therefore, about eight hundred and
eighty-seven gallons.

Take thy bill, thy icriUing, bond, or
bill. Sit down quickly, implying
the haste with which tliese private
transactions were accomplished. The
debtor is made also to write his own
bill. Thus he is in no uncertainty
about it, and thereby acknowledges his
obligation. Write fifty. We are not
to suppose that he wrote a new bill, but
rather altered the old one, which could
easily be done by changing a single let-
ter in the Hebrew numerals. The re-
duction of so large an amount, one-
half, was eminently adapted to secure
the steward's end ; and as the rent would
doubtless continue at this rate, the ten-
ant would be yearly reminded of the
kindness he had received.

7. A hundred measures of
wheat. The word here translated
measure was the cor or homer (Ezek. 45 :
14), the largest Hebi-ew dry measure,
equal to ten baths (ver. 6), or about
eleven bushels. The whole indebted-
ness was, therefore, about eleven hun-
dred bushels. Write fourscore,
eighty, throwing off twenty homers.
The inequality of the deduction in
these two examples, which illustrate
all the other cases, is not so great when
we consider that there could not havd
been any large difference in value be-
tween fifty baths of oil and two hun-
dred baths or ephahs of wheat. Still,
there was a great disproportion in the
amounts of deduction with reference to
each man's indebtedness. There was,
doubtless, something in the circum-
stances of each debtor which had de-
cided the increase on the actual rent

366

LUKE XVI.

A. D. 3(>i

mended the unjust steward, because he had done ych.20. 34; Ps. 17J

wisely. For ^ the children of this world are in their jolm^s^W^'GaU

generation wiser than "the children of light. 1. 4.

X John 12. 36 ; Eph. 5. 8 ; 1 Thes. 5. 5 ; 1 Pet. 2. 9.

and now decided the deduction to be
made.

Jesus hastens to the application of
the parable. He tells nothing of the
result of this aifair, whether the steward
successfully defended himself and rein-
Ktated himself in his position or was
actually discharged from service. The
latter, however, is the more natural in-
ference from the whole connection.
This was omitted because it had noth-
ing to do with the point of illustra-
tion.

8. The lord, or master, of the
steward. To make the sense less am-
biguous in English, the translation
might be his lord. Commended, or
praised, not the injustice or dishonesty
of the steward, but his prudence and
practical shrewdness, because he had
done wisely, Ps. 49 : 18. He has
shown worldly foresight and acted
upon it. Unjust steward, a strong
expression, pointing to injustice as an
essential part of the man. Notice that
the proprietor, as a man of the world
51 nd from a worldly standpoint, praises
the prudence of tlie steward, but Jesus
puts his estimate upon him by styling
him unjust. While injustice impreg-
nated his character and life, he had
particularly manifested it in charging
increased rents and in such extrav-
agance and squandering as not only
used up his own wages and his unright-
eous gains, but also was wasting his
lord's property.

The view of this parable thus far pre-
sented, seems to me to be the one which
is the least beset with difficulties. We
are not to consider it as an imaginary
account, but an incident from actual
life, used to illustrate a single important
point. Jesus, with his omniscience, had
no nt;ed of fiction, when all the events
of the world were before him. From
his immense treasure of facts he could
draw at pleasure.

The parable ends with wisely. Jesus,
however, throws in a single remark in
conclusion, and then makes the princi-
pal application in the next verse. For,
Introducing both the reason of the

steward's being highly commended and]
also a well-known fact of the prudence!
of worldly men. Children, or sonSy]
of this world, a vivid Oriental mode
of characterizing worldly men. Are
wiser, more sagacious, exercising
greater prudence and foresight in ar-
ranging their plans, in their choice of
means, and in promptness of action.
In their generation, in respect to
those Avith whom they live and have to
do; in their business and aflfairs, as
just illustrated by the unjust steward,
Wordsworth supposes that the lord had
not found out the artifices of the stew-
ard, and that he saw only the results —
namely, his reception into the habita-
tion of the debtors. This may be pos-
sible, but not necessary.

Children, or sons, of light, of
him who is the true light (James 1 :
17) ; Christians who are enlightened by
God, and in whose heart and life truth
and goodness abound, John 12 : 36;
Rom. 13 : 12 ; 1 Thess, 5:5; Eph, 5 ;
8, Trench relates the story of an Egypt-
ian hermit who, seeing a dancing-girl,
was moved to tears. In reply to the
question why he wept, he said, " Be-
cause she should be at so much pains to
please men in her sinful vocation, and
we in our holy calling should use so
little diligence to please God,"

May we not regard the Lord here as
a just and at least a professcily right-
eous man, in contrast to his unjxist
steward? And in commending his
steward did he not recognize that he
himself had not shown as great prudence
and foresight? In other words, that
his stewards had so far excelled him in
shrewd and sagacious management as
to call forth his admiration ? " For the
children of this world," of whom this
unjust steward was one, " are wiser than
the children of light," to whom this
proprietor is supposed to belong,

9. The application, which Jesus now
makes, shows that he intended to illus-
trate and enforce a single point, and it
thus avoids many difficulties which
grow out of using the mere drapery of
the parable to illustrate points not

A. D. 30.

LUKE XVI.

3G7

9 And I say unto you, "^Fake to yourselves friends »ch.n.4i; 14. 14;
of the mammon of* unrighteousness; that, *• when ye 5«.\^8- ilan. 4!
fail, they may receive you "into cverhisting habita- 27; Mt'. 6. io;

10. 41, 42 ; 19. 21 ; 25. 35-40 ; 1 Tim. G. 17-19.
5. 1; Ecc. 11.1.

»Ecc. 12.3-7.

• 2 Cor.

mentioned by our Saviour. And I say
unto you. The master commended
his unjust steward for his prudent fore-
thouijht, aud I, your Teacher and I>ord,
»ai/ to 1/ou tliat you shouUl use a like
forothouirht iu regard to your spiritual
and immortal interests.

The mammon of unrighteous-
ness. Mammon is an Aramiean word
applied to wealth or riches, and, accord-
ing to its most probable derivation,
meaning originally trust, thus descrip-
tive of wealth, not merely as a posses-
sion, but also as something which is so
generally made a ground of confidence.
Compare Mark 10 : 24. Richer is here
personified as the mammon of unright-
eousness (nearly equivalent to unright-
eous mammon) because, in our present
state, it so generally becomes the occa-
sion and the means of unrighteous con-
duct. Especially is this the case where
it is made an object of love or of trust.
Hence, in contrast to the " true riches,"
it is false, deceptive, and fleeting, ver.
11. " The love of it is called * the root
of all evil' (1 Tim. 6 : 10) because it
leads into every form of sin. It tempted
Achan to his destruction Ijy the * wedge
of gold and the goodly Babylonish gar-
ment,' Josh. 7 : 21. it made Judas the
betrayer of Christ; Ananias and Sap-
phira, seduced by it, * lied to the Holy
Spirit,' and perislied in their sin. And
Demas, the companion of apostles, for-
sook them, ' having loved this present
woild,' 2 Tim. 4 : 10. The history of
God's church in all ages exhibits fearful
wrecks of Christian character through
the power of this temptation. So potent
is its malign influence that our Lord
says, ' It is easier for a camel to go
through the eye of a needle than for a
rich man to enter the kingdom of
God.'" — Dk. H. Harvey, Madison
University.

itiake to yourselves friends of,
literally, out of, as a source or cause;
it may be popularly expressed, by means
of. The idea is, make such a use of
your possessions as to secure heavenly
treasures and gain you friends who,

having gone before you, will welcome
vou in the world to come to everlasting
habitations. By means of wealth we
may make to ourselves friends among
the Loril's poor ; by helping his servants
we shall help Christ (Matt. 25 : 40) and
receive the blessings of his and their
friendship.

That when ye fail, when ye die,
when your stewardship ceases. But
according to the highest critical author-
ities this should read, when it, the
mammon of unrighteousness, fails;
when wealth ftiils you, or is exhausted,
they, the " friends," may receive
you into everlasting habitations,
welcome you to a home in heaven. " Is
there joy in heaven at thy conversion,
and will there be none at thy glorifi-
cation?"— Baxter. Compare such
Scripture as James 6 : 17, "Charge
them that are rich in this world that
they be not high minded, nor trust iu
uncertain riches, that they do good,
that they be rich in good works, ready
to distribute, willing to communicate,
laying up in store for themselves a good
foundation against the time to come,
that they may lav hold on eternal life."
Also Matt. 6 : 20; Luke 12 : 33. Thus
may we transmute earthly possessions
into heavenly treasures and make for
ourselves friends who will welcome us
into everlasting habitations there.

Jesus in this parable guards against
two extremes: (1) Making wealth an
idol. (2) Eegarding it as so profane
and unclean that it cannot be employed
in the service of God. He shows how
riches, though dangerous and fatal to
many, can be made a help rather than
a hindrance in our progress to heaven,
and how its higher value may be trans-
ferred to the other world and be made
to enrich our lives there.

" But what shall we say of its doctrine
of making to ourselves heavenly friends
by the mammon of unrighteousness —
securing a place in the kingdom of
God by the right use of worldly pos-
sessions ? Are we not become legalists ?
Are we not fallen from grace ? Have

3G8

LUKE XVI.

A. D. 30.

d ch. 19. 17 ; Mt. 2o
21.

10 tions. "*He tliat is faithful in that which is leasl is
faithful also in much: and he that is unjust in the

11 least is unjust also in much. •'If therefore ye have "iCor. 4. 7
not been faithful in the unrighteous mammon, who

12 will commit to your trust Hhe true riches y And if

'ch. 12.33; Pro, 8.
18, 19.

we not abandoned faith as the ground
of justificcition ? I answer, we are just
as much legalists as the Saviour. We
need not be shy of following where he
leads. We have simply explained the
obvious and necessary import of the
parable. And so elsewhere. * He that
giveth a cup of cold water in the name
of a disciple, shall not lose his reward ;'
and Christ's rewards are spiritual; he
rewards with nothing less than eternal
life. * Come, ye blessed of my Father ;
for I was an hungered and ye gave me
meat.' 'Sell all that thou hast and
give to the poor, and thou shalt have
treasure in heaven.' * When thou
makest a feast, call the poor, the maim-
ed, the lame, and the blind ; and thou
shalt be blessed; for they cannot re-
compense thee; but thou shalt be
recompensed at the resurrection of the
just.' The Saviour is not careful to
guard these statements. But in truth
they are attended by no real difficulty.
It is always understood that these works
are not the ultimate ground of justifi-
cation, but the fruit and evidences of a
higher and holier life in the soul. We
obtain heaven by our good works in so
far, first, as Christ condescends to speak
of rewarding the good works, which
are an expression and fruit of faith in
him ; and secondly, because, once with-
in the sphere of grace, he does actually
reward his people according to their
fidelity in his service. The Christian
labors to express his love to Christ, and
then flies from all his good deeds to the
cross ; the Saviour gathers them up,
and declares that a cup of cold water,
given in the name of a disciple, shall
not lose its reward." — Dk. A. C. Ken-
DRICK.

It may be further remarked on this
parable that it was adopted, aside from
its main design, to suggest to the publi-
cans the restitution of dishonest gains.
Compare the case of Zaccheus, ch. 19 :
8. But with proper motives. The
steward had remitted his overcharges
from pure selfishness, with the shrewd-
ness of a worldly man. They should

remit theirs because it was their duty,
and so use what was left as to lay up
treasures in heaven. Finally, the para-
ble does not teach the Jesuitical }jrin-
ciple that the end sanctifies the means ;
for however interpreted, it is the pru-
dence which is held up to view and
illustrated, and not the evil which the
steward did.

10. Jesus makes an application to
every one by stating a general prin-
ciple. His words take the form of a
proverbial expression. He, whoever
he may be, that is faithful. Jesus
emphasizes fidelity rather than mere
prudence, for the former wisely regu-
lates the latter. The steward was pru-
dent in his final arrangements, but he
lacked faithfulness. In that which
is least, in the least things or in the
smallest trust, whatever it may be.
AVorldly interests and possessions, in
comparison to the spiritual and eternal,
may be numbered among the least. Is
faithful also in much, in those
things of the greater importance, or in
the greatest trusts, among which must
be included our spiritual and eternal
interests. Fidelity to God in the least
is an evidence and pledge of fidelity in
the greatest, but he who buries his one
talent would not improve the five. It
is the principle which is here made
prominent. He who, in the small in-
terests of this life, has been faithful
according to the principles of truth and
righteousness, has shown himself to be
one to be faithful in the greater inter-
ests of eternity. Similar is the verdic*"
of the judge : "As thou hast been faith-
ful over a few things, I will make thee
ruler over many things," Matt. 25 : 21.

11. If, therefore, etc., more exactly,
if therefore ye were not faithful. Here
commences a particular application of
the principle stated in the preceding
verse. Unrighteous mammon, or
riches, so called because they are false,
deceitful, fleeting, and so common an
occasion of sin, in contrast to the " true
riches." See on ver. 9. The true
riches, the real and substantial; the

A. D. 30.

LUKE XVI.

309

ye have not boon faithful ^in that which is another «ch. i9. i:i-26.
man's, who shall give you that which is your own ?

13 ''No servant can serve two masters : for either he will ""Mt. 6. 24.
hate the one, and love the other; or else he will hold
to the one, and despise the other. Ye cannot serve
God and mammon.

Jesus reproves the Pharisees. The rieh man and Lazarus.

14 And the Pharisees also, 'who were covetous, heard

«ch. 20. 47; Is. 56
11 : Mt, 23. 14.

spiritual and eternal ; the blessings of
salvation, which are not false and de-
ceptive, unsatisiyiug and perishable,
ch. 12 : 33. If we prove faithless in
the small concerns of this life, who
will entrust to us the immense and en-
during treasures of eternity ? "A king
appointed one servant over his gold
treasures, another over his straw ; the
latter's dishonesty being suspected, he
was angry l)ecause the gold had not
been trusted to him. The king said,
' Thou fool, if thou couldst not be
trusted with straw, how can any one
trust thee with gold V "

12. The application is made personal
to their own hearts. If ye have, etc.,
more exactly, if ye were iiot faithful. In
that which is another man's, or
simply, another's, such as your earthly
possessions and interests, which belong
to God and have been entrusted to you
but for a little time. Riches and world-
ly property cannot be called our own
both because they are simply entrusted
to us, and also because they are con-
stantly changing hands from generation
to generation by misfortune, calamity,
and death. Who will give you . . .
your own ? That blessedness which
was originally man's, and which by
grace is given to the righteous and be-
comes truly their own, becoming a part
of their very selves and an unchangeable
and everlasting inheritance. It is said
that stewards were sometimes rewarded
for their fidelity by making over to
them a portion of the estate they had
managed. Perhaps there may be an al-
lusion to some such custom. They
surely who manage what is entrusted to
them here in the interests of heaven
will receive heaven at last.

13. Final application of the parable,
showing that what is required is fidelity
to God — that wisdom which includes
both faithfulness and prudence in the
service of our heavenly Master. Our

earthly interests must be held subordi-
nate to the interests of God and hea-
ven, or else we fail of heaven. No
servant. It is taken for granted that
all men are servants either of God or
of the world. Can serve two mas-
ters, be wholly devoted to them. His
ailections and interests would be di-
vided. The reference is to the contin-
ued obedience of a bond servant, and
to that true service which presupposes
love and attachment. The masters also
are supposed to have opposite interests.
Hence either he would hate the one and
love the other, or he would cleave to the
one and despise the other. He would
have really but one master; one only
would receive his hearty service, while
that of the other would be merely out-
ward, with disdain or hatred. In appli-
cation our Lord says directly and point-
edly. Ye cannot serve God and
mammon. See on ver. 9. Iliches are
here personified and treated as a mas-
ter in opposition to God. No two mas-
ters can both receive single-hearted
service, especially when they are so ojj-
posed as God and the world. How vain
the attempt to seek your chief good
both on earth and in heaven ! Give up
such folly and seek it only in God.
Make him thy master and mammon thy
servant, and use all for God. This verse
contains one of those proverbial say-
ings of our Lord which he may have
often repeated. See Matt. 6 : 24.

1-4-31. Jesus Rebukes the Phari-
sees vfiio Deride him, and Speaks
THE Parable of the Rich Man and
Lazarus. The covetousness and hol-
low self-righteousness of the Pharisees.
Recorded only by Luke. For similar
or the same utterances as vers. 16-18,
see Matt. 1:12, 13 ; 5 : 18 ; 19 : 9.
Spoken in Perea, perhaps not far from
the ford of the Jordan opposite Jeri-
cho.

14. The Pharisees also, as well

«70

LUKE XVI.

A. D. 30.

15 all these thiiif^s : and they derided him. And he said ^ ^ii. lo. 29 ; ii. 39 ;
unto them, Ye arc they ^vhicl^ Jjustify yourselves be- 23! 5. '
fore men; but ''God knoweth your hearts: for Hhat
■which is highly esteemed among men is abomination
in the sight of God.

IG ™The law and the prophets were until John; since

" ch. 7. 29 ; Mt. 4. 17 ; 11. 12, 13.

k Ps. 7. 9 ; Jer. 17.

10.
> 1 San). IG. 7 ; Is.

55. 8, 9; Mai. 3.

15; 1 Cor. 1. 26-

29 ; 1 Pet. 5. 5.

US the disciples, heard all these

things which Jesus had spoken and
the low estimate he put upon wealth.
Jesus had intended it for them as well
as for the instruction of his disciples.
Who were covetous, lovers of money,
hoarding it and fixing their hearts upon
it. Jesus had touched their darling
Inst, their master-sin. Avarice seems
inherent in the Jewish people. Of the
Jews of Palestine, Dr. Thomson says :
" Everybody trades, speculates, cheats.
The shepherd-boy on the mountain
talks of piastres from morning to
night; so does the muleteer on the
road, the farmer in the field, the
artisan in the shop, the merchant in
his magazine, the pacha in his palace,
the kadi in the hall of judgment, the
mullah in the mosque, the monk, the
priest, the bishop — money, money,
money ! The desire of every heart, the
theme of every tongiie, the end of every
aim. Everything is bought and sold;
each prayer has its price, each sin its
tariff"." — The Land and Book, vol. ii.,
ch. xxvii.

They derided him. They began
to sneer and scoff at him, not only in
looks, but also in words. The simple
verb in the original means to turn up
the nose, to sneer. It is here strength-
ened by being compound with a prepo-
sition, in which form it is only found
in the New Testament here and in ch.
2-3 : 35, where it means scoff. It is used
in the Septuagint, in Ps. 2 : 4, for the
Plebrew word signifying " to mock, de-
ride." They treated him and his words
with contempt and derision. " They
derided him as a poor visionary who
did not understand human life, or only
appeared to despise the world because,
as they supposed, it was out of his
reach.'' — Doddridge.

15. Open derision demanded open
rebuke. In doing this Jesus lays bare
their hollow self-righteousness and their
hypocrisy. It was their covetousness
which led them to deride, but in so

doing they professed great sanctity, and
that truth and righteousness were on
their side. Ye are they. Pointed
and emphatic, reminding the careful
student of Nathan's exclamation,
"Thou art the man," 2 Sam. 12 : 7.
Which justify yourselves before
men, who profess to be righteous,
strict observers of the law before men,
feigning that ye are so and are so re-
garded. Compare ch. 10 : 29; 18 : 11,
12. They "went about to establish a
righteousness of their own, and had not
submitted to the righteousness of God,"
Rom. 10 : 3. But (ioA knoAveth your
hearts and sees your inner wickedness;
you cannot justify yourselves before
him. Your i-ighteousness is outward
and superficial; God sees through it,
and knows your selfishness and hypoc-
risy, that you love the praise of men
rather than the honor which comes
from above. Compare 1 Sam. 16 : 7 ;
Ps. 7 : 10.

For introduces the reason for God's
abhorrence of the Pharisaic character,
which is implied in the first part of
this verse. Highly esteemed among
men, that which is lofty among men,
loud professions and pompous ceremo-
nies, this show of sanctity, self-exalta-
tion, and self-justification ; all of which
robs God of his glory and gives it to
self. Is abomination in the sight
of Cnlod, or before God, ch. 15 : 18. A
strong expression. A stench before God;
are utterly off"ensive and abhorrent to
God, Isa. 1 : 13-15. Compare ch. 18 :
14. So also riches, upon which they
placed their avaricious hearts, were, as
an idol, abhorred of God.

16. Jesus announces that a new dis-
pensation is dawning upon them. The
law and the prophets, the old dis-
pensation. The whole testimony under
the old dispensation is sometimes ex-
pressed more fully by "law of Moses,
and the prophets, and the psalms," ch.
24 : 44. Were until John, continued
until John the Baptist appeared. Com-

.. I). 30.

LUKE XVI.

371

I hat time "the kingdom of God is preached, and "every
man presseth into it. PAnd it is easier for heaven
and earth to pass, than one tittle of the hiw to fail.

«» Whosoever puttoth away his wife, and marrieth
another, comniittcth aiUiltery: and whosoever mar-
rieth her that is put away from her husband commit-
teth adultery.

■ Mt. 3. 2.

0. loll II 11.4.8; 12.19.
Pil».'Jl..S:i; I'.s. lOJ.

2i;. 27 ; Is. 40. H ;

51. (•); Mt. ."). 18;

1 IVt. 1. 25.
qMt. 5. 22; 19. 9;

Mk. 10. 11; 1

Cor. 7. 10, 11.

.are Matt. 11 : 13. Since that time,

from that time, when John ajipeared,
he kins;dom of C>od, the Messuih's
:in;i[il()in, the ilL-^peiisatioii of tliesjo^pel,
s preached, i>ublicly and phiinly an-
nounced. Every man presseth into
t, or is pressing into it, es.^ayinjj: to do

or doing it. This does not refer, as
?tier supj)oses, to the violent o})position
)f the Pharisees against the kingdom
)f God, but to the earnestness of com-
non people and of publicans and sin-
lers in seeking the proffered blessings
)f the gospel. Thousands flocked to
Fohn's baptism (Matt. 3 : 5, 6), and
ifierward the disciples of Jesus bap-
ized more than John, John 4:1, 2.
riie common people in crowds attended
)ur 8aviour's ministry and heard him
dadly. Perhaps also the manner of
mtering is the })rincipal point. Every
)ne that eutereth presseth into it Avitli
sacreruess and with holv violence, Matt.
\.\: 12. Compare ch. 13 : 24.

17. But though a new dispensation is
)eing ushered in, yet its design is not
.0 destroy the law, but to fullil it. Matt.
) : 17. Heaven and earth to pass,
jren. 1:1; 2:1. The visible ci'eation
n\\\ pass away (2 Pet. 3 : 11-13), but
jod's word endureth for ever, 1 Pet. 1 :
15. One tittle. In Matt. 5 : IS, "one
jot or tittle." Tittle refers to the little
joints, turns, or strokes by which one
etter differs from another. The omis-
sion of a single letter or a change in
similar-looking letters would sometimes
jreatly alter the sense. The expression
neans the smallest portion. To fail,
)r to fall, to fail of its purpose and fiil-
Slment or to be set aside as faulty,
rhe gospel does not destroy the law,
Dut confirms it, Rom. 3 : 31.

18. Jesus gives an example, drawn
from the seventh commandment, to
show how, under the gospel, the deep
spiritual meaning of the law is brought
to light and enforced. The reason for
adducing this particular example was
probably the loose practice of rhe Phar-

isees in regard to divorces. According
to the Mosaic law, the wife could not
divorce the husband, but only the hus-
band the wife. Moses had permitted
divorce (Deut. 24 : 1, 2) in such a way
as to restrain a bad practice which had
gone far to annul the original law of
marriage, and which still prevails
among the Arabs, who by a word may
dissolve the marriage tie. lie allowed
the wife to be divorced only on account
of "some uncleanness," and only by a
legal document — "a bill of divorce-
ment." Thus Moses did not command
to divorce, but rather placed a restric-
tion on the prevailing custom. In the
days of our Saviour two opposite inter-
pretations of this law prevailed among
the Jews. Rabbi Schammai and his
disciples taught that, according to Mo-
ses, adultery was the only allowable
ground of divorcement, while Hillel
and his disciples taught that a wife
might be put away for anything that
amounted to uncleanness in the eyes of
the husband, and indeed for anything
displeasing to him in appearance, man-
ner, or dress. Josephus thus loosely
states tlie law (Jewish Antiq. iv. 8, 23) :
" He that desires to be divorced from
his wife from any cause whatsoever —
and many such causes happen among
men — let him in writing give a.ssurance
that he will never use her as his wife
any more ; for by these means she may
be at liberty to marry another husband,
although before this bill of divorce was
given she is not permitted so to do."

Whosoever putteth away his
wife. As if Jesus had said, "As, for
example, in regard to your disorderly
divorces, I say to you that whosoever
putteth awaj^," etc. In the strongest lan-
guage our Saviour affirms the binding
obligation of the marriage relation, and
that the husband who is guilty of
breaking it or the man who sanctions
it by marrying her thus put away
commits adultery. In Matt. 5 : 32 one
exception to the rule is given, "save foi

372

LUKE XVI.

A. D. 30.

19 There was a certain rich man, which was clothed
in purple and fine linen, and fared sumptuously every

the cause of fornication." Adultery is
an actual breaking of the marriage tie.
Hence he who puts away his wife and
marries another is guilty of it; and he
that marries lier thus put away be-
comes a partaker, and sanctions an
unlawful sundering of the marriage
relation. Compare 1 Cor. 7 : 11, where
Paul advises the wife that has departed
from her husband either to remain un-
married or to be reconciled to her hus-
band.

19-31. The Parable of the Rich
Man and Lazarus. This is the most
awful of our Saviour's parables, and so
graphic and forcible that it has the ap-
pearance of history. Beginning in time,
it is carried into the future world, and
exhibits the fearful results of worldli-
ness, impenitence and unbelief. It is
closely connected with what precedes.
To the covetous Pharisees, Jesus pre-
sents a luxurious worldling, who made
the world his all, in contrast to one
who, having nothing of the world, made
God his all. He struck a blow both at
their covetousness and also at their
boasting dependence on Abraham as
their father, and at the same time re-
affirms the sufficiency of Moses and the
prophets for guiding the Jews of that
time to him and salvation. It also sup-
plements the parable of the unjust
steward, in that it presents the condition,
in the future state, of one who did not,
by a proper use of this life, make to
himself friends of the mammon of un-
righteousness.

It has been much discussed whether
this be a parabl« or a history. It
matters little so far as the teaching of
the passage is concerned ; for parables
were designed to present and illustrate
truth, not falsehood. It seems to me,
however, most natural to regard it as a
parable, and that Jesus here uses, as in
other cases, human experience and cer-
tain human conceptions, so far as they
could be safely used, to illustrate and
enforce spiritual truth. The objection
that it is narrated like a history may be
brought with equal force against the
parable of the prodigal son and several
others recorded by Luke. That it is not
called a parable by Luke may also be

said of the parables of the good Samar-
itan, prodigal son, and unjust steward.
That it was founded on actual facts is
another question. Jesus, who was ac-
quainted with the realm of death as
well as of life, had abundant resources
from which to draw, and had no neces-
sity to resort to pure fiction. We may
well conclude that this and all his
parables had been realized in the
natural world or in human experience.

19. There was. And there was.
The and connects with what precedes,
being a continuation of his answer to
the scoff of the Pharisees. A certain
rich man. No name is given, and
wisely too, for many there had been
and many there were just like him.
These were doubtless found not only
among Pharisees, but also among Sadf-
ducees, who were the wealthier class
among the Jews. Compare Ps. 73 : 4-
9. Dives, a Latin word meaning rich,
is often applied to him, and is so used
in Jerome's Latin verson, the Vulgate.
But it is better not to name where in-
spiration has not named. By so doing
there may be danger of limiting its ap-
plication. The designation the rich
man points at once to one rich in
this world alone, who trusts in it, gives
his whole heart to it, and seeks in it his
highest enjoyment. It is noticeable
that no crime is alleged against him.
He was no miser, hoarding up his
treasures. Nor is it intimated that he
had acquired his wealth by unlawful
means or that he was guilty of extor-
tion or oppression. He is presented
simply as a rich man Avho made the
world his portion and used his wealth
for his own gratification.

Which was clothed. This states
what he was accustomed to do, who
was wont to clothe himself in purple
and fine linen. Purple was an ex-
pensive color, and here the celebrated
Tyrian purple is probably meant, which
was obtained from a rare shell-fisb
about Tyre, amounting to only about a
drop in each animal. Robes or outer
garments of purple were worn by kings
and persons of princely wealth, Judg,
8 : 26 ; Jer. 10 : 9 ; Ezek. 27 : 7. Thus
Mordecai and Daniel were arrayed in

A. D. 30.

LUKE XVI.

373

20 day: and there was a certain l^eirirar named Lazarus,

21 which was hiid at his gate, full of sores, and desiring
to be fed with the crumbs which fell from the rich

purple, Esth. 8 : 15; Dan. 5 : 29
;*' scarlet," rather ''purple"). The
prceidus art and artiele are lost. The
fine linen. This refers to the fabric of
probably the inner garment. It was
extremely expensive, and enteretl into
the commerce of Tvre and Etrvpt. 2
Chron. 2:11; Ezek. 27 : 7, 1(3." The
[Iresses of the Levite choir in the tcmjile
[2 Chron. 5 : 12), the loose upper gar-
ment worn by kings over the close-
fitting tunic (1 Chron. 15 : 27), and the
veil of the temple, were made of it, 2
Chron. 3 . 14. The bandages of the
Egyptian mummies were of this mate-
rial, as Herodotus affirms; and micro-
scopic examinations of late years verify
Ills statement, i^ee Rev. IS': 12 ; 19 : 8.
rhus the raiment of the rich man was
>f the finest and costliest material.

Fared sumptuoaslr, enjoyed him-
\elf merrily and sumptuously, in merri-
nent and feasting. And this was
habitual, every day. Compare Amos
) : 4-6.

20. Contrasted with this rich man
s'ho lived so luxuriously is a beggar,
^ho, in addition to his extreme poverty,
ivas alflic^ed with a loathsome disease,
nakinsr him a most pitiable object. A
zertaiu beggar, or poor nian. The
ivord in the original, literally means
)ne who crouehes, hence a beggar or
>oor man. It is found thirty-four times
n the New Testament, and translated
joor in every instance except twice, in
his parable and in Gal. 4 : 9, where it
s translated beggarly. The general
dea is that of one in want, without
practicing beggary. "We have no evi-
ience that Lazarus was a beggar habit-
lally, but only one when loathsome
iisease was added to his poverty. In
lis dying condition the parable presents
lim, not only as a poor man, but also
IS a beggar, and it is fitting so to trans-
ate it.

Named Lazarns. The only name
occurring in Christ's parables. Names
ire introduced by Ezekiel into para-
>olic discourse, Ezek. 23 : 4. The
lame Lazarus is indeed significant in
;he parable, whether we take it to mean ,
he helpless, with Olshausen and Lange, !

or God is his help, with Lightfoot and
Meyer. I)<ith were indeed true of him.

VVas laid at his ^ate. Literally,
the original does not imply a custom, that
he was habitually laid at the gate of the
rich man, as interpreted by some, but
simply that he hud been laid there on a
certain occasion, and remaining there
died in that situation. Whether he had
been laid there before is not stated. lie
seems to have been placed there by
friends to excite the compassion of this
rich man. The gate was the deep arch
under which the gate opened, the arch-
ed gateway of a large and magnificent
mansion. Full of sores, ulcerated,
covered with idcers. The gate of the
rich, then as now, was the resort of beg-
gars in the East. So the lame man at
the gate of the temple. Acts 3:2. " It
is still," says a modern traveller, "a
common custom throughout the East —
and I observed it this morning in the
streets of Jerusalem — to lay a cripple or
a leper at the door of some wealthy
man or to place him in a public
thoroughfare stretched upon his mat or
wooden litter. The blind, too, line the
approaches of the city, and cry out with
a loud voice to the passers-by for mercy
and for charity." — Dk. A. X'evin. The
poor man must have been seen and
known by the rich man, for he after --
ward recognized him.

21. And desiring, earnestly de-
siring or longing, to be fed with the
crnmbs, scraps or fragments, which
fell from the rich man's table. Whether
he received these crumbs is not definite-
ly stated. Some expositors hold that
he did not. Others think that he did,
and that it is implied in the language
here used. Upon this I remark: (1)
The expression in the original does not
necessarily mean that he was refused
the crumbs. (2) It is not inconsistent
with the occasional use of the verb
translated desiring to take the expres-
sion to mean desiring and glad to be
fed, etc. (3) He was evidently expect-
ing the crumbs or fragments, in being
laid there. (4) The presence of the
dogs suggests that he may have shared
with them in the fragments from the

374

LUKE XVI.

A. D. 30.

man's table: moreover the dogs came and licked his

22 sores. And it came to pass, that the beggar died,

•"and was carried by the angels into Abraham's bosom.

'Heb. 1. 14.

table. (5) The way the next clause is
introduced, " Moreover," etc., indicates
that this might have been the case, (6)
It is not implied tlmt the ricli man was
miserly and meanly avaricious. Such
a supposition weakens the force of the
parable. The represeutation appears to
be of one who refused neither to let him
remain at his gate nor to feed upon the
scraps from his table, but who gave
him no special attention and took no

Particular interest in his welfare. This
e should have done, according to the
law of Moses, Deut. 15 : 7, 8.

Moreover, indicating something
more of his miserable condition difier-
ent from what precedes : But also, or
yea, even, such was his miserable and
abandoned condition that the clogs
came and. licked his sores, which
lay uncovered. Thus shut out from
human society, he craved only the food
of the lower animals, and his ulcers,
receiving no attention from man, were
licked by the dogs. The picture of this
poor man's misery is now complete.
This last representation may be con-
ceived of as presenting either the
heightening of the pain by the licking
of the sores, or his misery, so deep that
even the dogs pitied him, and licked
his sores as they do their own. The
latter is the more common view, and
more consistent with the fact of the
mollifying effect of the smooth tongue
of the dog. " Treated by men con-
temptuously as little better than a dog,
and by dogs compassionately as one
of themselves."

22. This verse presents the transition
from this world to another. And it
came to pass. How long after the
event just narrated is not indicated.
The narrative seems, however, to imply
that it was soon after ; and the strictest
interpretation of the two preceding
verses points to the death of Lazarus
while lying at the rich man's gate.
His case is represented as an extreme
one when placed there. He may have
lain under the arched gateway, by per-
mission of the rich man, for several
days. It is not necessary to suppose
that he died of starvation. The beg-

gar died. Nothing is said of his burial,
for that was of no moment in compari-
son to what immediatelv occurred to
his soul at death. Besides, his burial
was so obscure as to deserve no mention,
especially in contrast to that of the rich
man. Was carried, the reference, of
course, is to his soul. Angels. See on
ch. 1 : 11. One would have been suffi-
cient, but many gladly share the honor.
Angels are ministering spirits, Heb. 1 :
14. What a contrast to the treatment
he had received on earth! The Jews
also held that the souls of the righteous
were borne by angels into Paradise.
Jesus had represented the rejoicing of
heaven over a repenting sinner, ch.
15 : 10 ; now we have him welcomed
and attended by angels in the other
world.

Abraham's bosom. The right-
eous dead are not homeless between,
death and the resurrection, Phil. 1 : 23.
The Jewish rabbis taught that Abra-
ham was in Paradise, ready to welcome
the souls of the righteous at death to
his fellowship. Jesus endorses the doc-
trine as substantially correct. Abra-
ham's bosom was a name given to that
part of the unseen world, or place of
departed spirits, where the patriarchs
and the righteous were in happiness.
It is an expression derived from the
practice of reclining on couches at
meals. As each leaned upon his left
arm, his friend next below would be
described as lying in his bosom, and he
who lay nearest to the head or master
of the feast occupied a position of great-
est honor, John 1 : 18 ; 13 : 23. To lie
in Abraham's bosom, therefore, denoted
a condition after death of happiness
and rest and a position of honor and in-
timate nearness and association " with
Abraham, Isaac, and Jacob, in the
kingdom of God," Matt. 8 : 11. Here
no personal pre-eminence appears to be
meant. It is the place of the righteous
dead, where was Abraham, the father
of the faithful. It seems to be about
equivalent to Paradise, ch. 23 : 43. But
Abraham's bosom, not Paradise, is men-
tioned here, both to suggest the striking
contrast to the daily feasting and luxu*

fi. D. 30.

LUKE XVI.

375

23 'Tho rich man also died, and was buried. And in ' ^T .'*^,,p^^3' ^.
liell he lifted up his eyes, 'beiiijr in torments, "andseetli 5 13-10. ' '

24 Abraham afar off, and La/arus in his bosom. And »R»'v. 14. 11.
he cried and said, Father Abraham, have mercy on "xec ^14^\'2^"
me, and send Lazarus, that he may dip the tip of his wis. he. 24; Mk.9.
finger in water, and 'cool my tongue; for I "am tor- ^ 1'^"^^; ,.

25 meuted in this flume. But Abraham said, Son, *re- '^la'ps. i7.*i4.

rious livin.ij of the rich man on earth
(ver. 19), and also to prepare the way to
Ithe dialoijue introduced between Abra-
ham and the rich man. See Remarks
24, 25, at the end of the chapter.

Tliat Lazarus should die first is a
necessary conception of the parable, in
order that he may be in the future
world in advance of the rich man, and
an occupant of the abodes of bliss when
the latter arrives.

The rich man also died. Wealth
could not ward off the last enemy.
Death is no respecter of persons, Eccl.
8 : 8. How soon after is not stated.
The most natural impression from the
parable is that it was not long after.
And was buried. His funeral rites
and burial were attended to with great
solemnity and pomp. The fact is stated
to show that he had a funeral according
to bis condition in life, pompous and
expensive, purple and linen, ceremonies
and lamentations and a tomb — all that
wealth and worldly friends could give.
This was the end of his " good things,"
ver. 25. And now he is soon forgotten.
He had no angels to bear him to Para-
dise, yet perhaps evil spirits may have
borne him to the place of torment.

23. In hell, not the place of the
final punishment of the wicked, which
is expressed by another word (see on ch.
12 : 5), but the abode of departed or dis-
embodied spirits. The word in the
original is Hades, the unseen world, or
tke underworld. See on ch. 10 : 15.
There is a disposition among some to
limit the use of Hades in the New
Testament to the place of punishment
and make it almost equivalent to hell.
This seems somewhat forced. There is
nothing to be gained by so doing. Be-
ing in torment, showing that he was
in that part of the unseen world where
the disembodied spirits of the wicked
are confined. This is opposed to Abra-
ham's bosom, ver. 22. He lifted up
his eyes. The rich man is conceived

of as being in the abyss, in the lower
region of Hades, and looking uj) toward
paradise. Afar off, in the distance.
A bridgeless gulf between, ver. 2G. In
his bosom, reclining in honor at the
banquet of bliss. This portion of the
parable would seem to indicate that the
rich man died soon after Lazarus. The
recognition of individuals in the other
world is brought incidentally to view.

24. Father Abraham, etc. The
rich man was a Jew, but a pious ances-
try and a connection with God's chosen
people were of no avail to him now.
We have here the solitary example in
Scripture of prayer to a departed saint,
and with what poor success ! Have
mercy on me, take pity on me.
On earth he had neglected to make to
himself friends of tlie mammon of un-
righteousness (ver. 9), and now he has
no one to welcome him into the ever-
lasting habitations. He is now the
beggar, and, strange to say, he now
asks a favor of that poor man who had
lain at his gate.

Send Lazarus, not because he
would treat him as a servant, for he
was now painfully sensible how infi-
nitely exalted was Lazarus' position
above his own, but because he recog-
nized him as one who had lain at his
gate, and he hoped that the remem-
brance of this would induce Lazarus to
do him a favor. His cry was that of
misery, craving even the smallest re-
lief. Dip the tip, the end, the ex-
treme point, of his finger. What a
change a few hours or days have made !
Then Lazarus glad to receive a crumb
of bread ; now the rich man imploring
a drop of water. The latter asks not
for the removal of his sufferings, for he
knows that is impossible, but only for
a slight alleviation. Cool my tongue,
refresh by cooling it. Tormented in
this flame. We have here material
and physical imagery of spiritual an-
guish, soul-misery. How far this con-

37G

LUKE XVI.

A. D. 30.

member that thoa in tliy lifetime receivedst thy good

things, and likewise Ijuzarus evil things: ^but now y Job 3. 17-19 ; Ac.

26 he is comforted, and thou art tormented. And beside 14. 22 ; Rev. 7. 14.
all this, between us and you there is a great gulf
fixed: ^so that they which would pass from hence to
you cannot; neither can they pass to us, that would

27 come from thence. Then he said, I pray thee there-

'Ecc. 11.
3. 18.

3; Mai.

sisted of the stings of conscience, feel-
ings of remorse, the sad memories of
the guilty past, and of unrestricted
human passions, and how far produced
by some external form of sufferings, we
know not. The form of expression
seems to indicate that it was not subjec-
tive or inner torment alone.

25. Abraham said. The answer is
frank, but not severe; exact, but not
unkind ; calm, fatherly, and without a
word of reproach, but solemn and with-
out affected compassion. Son, or child.
He answers in great kindness. He was
addressed as Father Abraham; in reply
he calls him son. One was j ust as much
a son as the other was a father, but only
in the flesh. So Joshua called the re-
bellious Achan son. Josh. 7 : 19. Re-
in ember. What a fearful word at such
a time ! Memory will indeed be a worm
that never dies, Prov. 5 : 12, 13. The
rich man needed only to be reminded
of the past to understand the reason of
his present misery. That thou in
thy lifetime receivedst thy good
things. The expression is a strong
one, meaning receivedst in full thy good
things. He had in life exhausted his
store of happiness; he had no more
claim on the good things which were
for him, and which he made the sole
object of life. He had received them
in full, and now nothing but misery re-
mained to his lot. A similar expression
is found in Matt. 6 : 2. He had made
the world his portion and had received
his earthly reward, he had neglected
his soul and made no preparation for
eternity, and now he suffers the conse-
quences.

Likewise Lazarus evil things.
Notice that Abraham does not say his
evil things. Lazarus did not make
them for himself, nor did they result
from his own agency. He had chosen
God for his portion and made provision
for eternity, but in so doing a life of
suffering fell to his lot. God in love

chastened him and brought him up
through great sufferings into everlast-
ing habitations. He, too, had received
in full the evil things through which
God in his wise providence had caused
him to pass, and now the evils and
sufferings are ended. Lazarus is com-
forted and the rich man is torment-
ed. Interference is not permitted in
either case. According to the oldest
and best manuscripts, this should read,
but now here he is comforted, etc.

26. Having shown the rich man that
he has no claim to happiness, and that
misery is the necessary and irrevocable
consequence of his past life, Abraham
points out another barrier to the grant-
ing of his request. Besides all this.
In addition to all these things, it is lit-
erally impossible. Between us and
you. You is the plural in the original,
thus including the others who were with
the rich man in torment. A great
gulf fixed, a vast, yawning, and im
passable chasm. This is directly op-
posed to the papal doctrine of purgatory.
The unchangeable and unalterable con-
dition of things is expressed by the word
fixed, set fast, made firm.

So that expresses design, in order
that, or simply that, giving the purpose
of the gulf being fixed between them.
That they w^ho would pass from
hence to you, from motives of com-
passion. That Avould come from
thence, to escape torment. What a
vivid picture of the unchangeable state
after death ! Rev. 22 : 11.

27. Having failed in his prayer for
himself, he turns from his own hopeless
condition and prays for his father's
family. He remembers his brethren
and the example he had set them, and
the thought that they should come to
that place of torment through his in-
fluence added pangs to his misery.
Their presence and their reproaches
would increase his torment. It may
have also been, in part, the expression

A.D.30.

LUKE XVI.

877

foro, father, thnt thou wouklest send him to my fath-

2S er's house: for I have five brethren; that he may

te«itify unto them, lest they also come into this place

29 of torment. Abraham saith unto him, 'They have

30 Moses and the prophets; let them hear them. And
he said, Nay, father Abraham: but if one went unto

81 them from the dead, they will repent. And he said
unto him. If they hear not Moses and the prophets,
** neither will they be persuaded, though one rose from
the dead.

•Deu. 30. 11-15. 19;
Pa. 19. 7-11; Is.
8. 20;»4.16;Johu
5. 39-47 ; Ac. 15.
21 ; 17. 11, 12.

kjohn 11. 4.V53;
12.10, 11; Ac. 26.
2S.

of natural sympathy, for even this may
contribute to future rai.sery. My fath-
er's house. Not that his father was
living, but there existed a paternal es-
tate and a family of five brethren, who
lived on or near it. This passage is di-
rectly opposed to the views of those
who hold that the demons of the New
Testament were the departed spirits of
wicked men. The rich man is confined
in his place of torment, and cannot
himself go to his father's house. And
instead of desiring to make his breth-
ren worse than they already were, he
would, if possible, warn them, and thus
prevent them from coming to that plac€
of misery.

28. Five brethren. Perhaps five
Pharisees, who already were following
in the footsteps of the departed brother.
Nothing can be inferred regarding their
family relations, whether married or
unmarried. That does not come within
the scoi>e of the parable. Testify, an
emphatic verb in the original. Tejstify
fully, earnestly, by admonitions and
warnings. Lest they also come,
tliat they may not also come. As if he
would not himself have come thither
if he had only had such clear testimony
from the other world. Underlying this
was a certain self-justification and a
finding fault with God and his method
of revealing truth and earning men.
It is worthy of notice that both the rich
man and Abraham regard the return
of Lazarus to earth as possible. Xo
impassable gulf lay between him and
earth. Yet there is nothing in this
passage to lead us to conclude that the
spirits of the righteous dead do visit
their former abodes on earth.

29. The answer of Abraham is brief.
positive, and almost stern. They have
Moses and the prophets, tlie Old
Testament Scriptures. They have teach-

ing and warning sufficient, but they will
not hear, believe, and obey. Let them
hear them. Hear is often used in
Scripture in the sense of obey. Let
them lake heed and follow the teach-
ings of Moses and the prophets, and
thus secure the divine favor and escap>e
the fearful doom that awaits them.
Moses and the prophets pointed to
Christ. We have here one of the many
testimonies of Christ, including that of
Abraham from the heavenly world, that
the Old Testament Scriptures are the
word of God.

30. But this miserable creature thinks
that he knows his brethren better than
Abraham does; he still undervalues
God's word, but at the same time
implies that he had not repented, and
therefore his doom was a riirhteous one.
Xay, say not so, father Abraham,
they will perhaps slight God's word, an
I foolishly did. If one went unto
them from the dead, they will at
once hear and repent. Like many of
the wicked on earth, he had false views
of repentance, supposing that some-
thing sudden and miracidous would"
produce it. But alarms, apparitions,
and miracles cannot convert.

3L The answer of Abraham is posi-
tive and final. The rich man had af-
firmed, " They will repent ;" Abraham
replies that they will not even be
persuaded. The former had said,
" If one went to them from the dead,"
but the latter declared, *'Xot though
one rose from the dead." You think
they would repent if one went to them
from the dead, but I tell you that the
testimony of Moses and the prophets is
stronger and more efiective — so much so
that if they will not hear and obey
them, they would not be even persuaded
to believe though one should rise from
the dead, Isa. S . 19, 20 ; John 5 : 45.

LUKE XVT.

A. D. 30.

Not only must the reason and judg-
ment be convinced, but there must be a
proper state of lieart to receive the
truth. The wicked can always find
some pretext to resist the truth and
continue in sin even in the face of the
greatest miracles. Jesus had raivSed the
dead — the daughter of Jairus and the
widow's son — yet the scribes and Phar-
isees were bent on his destruction. A
Lazarus was called from the grave ; but
while they did not deny the miracle,
they would not believe Christ, and
even sought to put Lazarus to death,
John 11 : 44-46; 12 : 10. Jesus also
afterward rose from the dead, yet the
Jewish leaders still rejected him. The
truth of God brought to the heart by
the Holy Spirit, who convicts of sin
(John 16 : 8, 9), is necessary to true
repentance ; and if these fail, vain will
be the efforts of men, living or dead,
however miraculous.

The following just remarks on the
bearing of this parable on doctrines are
from The State of lien after Death, by
A. Hovey, D. D.

"(1) The parables of Christ never
violate the order and course of nature,
never introduce foreign elements into
any domain of existence. In other
words, both the characters and events
of every parable uttered by Christ —
unless this be an exception — will be
found natural — that is to say, consistent
with the actual conditions of being from
which the imagery of the parable is
drawn. If, then, we call our Saviour's
account of the rich man and Lazarus a
parable, and consent to interpret it ac-
cording to the uniform analogy of his
teaching in other instances by parables,
we have this lesson from him, to wit :
That God will treat certain parties not
here named as he treats the prosperous
unbeliever and the afflicted believer,
when removed from the present world ;
that the normal conditions of bad and
good men after physical death are used
to shadow forth the relations of two
classes of men to the kingdom of Christ
on earth. Hence it matters not, so far
as its bearing upon the state of the de-
parted is concerned, whether the pas-
sage in question be interpreted as a
narrative or a parable; for in either
case its picture of their condition must
be honored as one ^hich accords with
substantial truth.

" (2) All the parables of Christ — un-
less this one is an exception — employ
well known characters, customs, or
events to illustrate sj)iritual things. . . .
If, then, the account of Dives and Laz-
arus be a parable, we must either hold
that Christ here deviated most strangely
from his otherwise uniform and really
perfect method of teaching by parables,
or else that the conscious misery of the
wicked after death was a truth well
known to the Pharisees. To call the
passage a parable is to make Christ as-
sume the doctrine of conscious exist-
ence immediately after death, both for
the evil and the good, as a doctrine at
once true and familiar to his hearers.
And so in fact it was, as Josephus dis-
tinctly avers.

" (3) The parables of Christ are al-
ways— unless this be an exception —
constructed of such elements, be they
characters or events, as not only sug-
gest, but also commend, the lessons con-
tained in them. They are so fit, ap-
propriate, and natural in their own
sphere as to justify to some degree
certain parallel events in a different
sphere. . . .

" Whether, then, our Saviour's ac-
count of the rich man and Lazarus be a
parable or not, it aflfbrds decisive evi-
dence of the misery of the lost in Hades.
Indeed, I am unable to conceive of
more conclusive evidence. But the
only really tenable exposition of the
Saviour's discourse is the obvious one
that he presents in brief the history of
two supposed persons as samples of the
way in which all who are like them
will be treated, the prosperous uji-
believer of this life sinking into misery
at its close, and the afflicted believer
passing at once from death into blessed-
ness. Thus interpreted, the lesson i3
indeed a tremendous one, but as an
honest man I cannot possibly give it
any other interpretation. Nor can I
believe that the merciful Eedeemer
purposely exaggerated the diflFerence
between the state of the lost and th<^
state of the saved after death. . . .
In these days of apology for evil-
doing the language of Christ seenig
fearfully bold and plain, but something
in the secret places of the soul re-
sponds to its truth, and warns the sin-
ner at times to flee from the wrath to
come."

A. D. 30.

LUKE XVI.

879

Remarks.

1. Jesus condemns all fraiululent
d.'alintjs, hoAvever slirewdly or wisely
tlone. He spenks of an " unjust stew-
ard" who " wasted" his master's goods,
vers. 1, 8; ch. 11 : 3\) ; Jer. 4 : 2l'; 1
Cor. 4 : 2 ; (3 : 9, 10.

2. They who are only wise in this
world will prove bankrupts in the
world to eome. Haviuj; wasted their
Lord's goods, they will have there no
alternative but to sutler the terrible
conseiiuences, vers. 1-9; ch. 12 : 21;
Eeel. 9 : 10 ; .Mark S : 3(3, 37 ; 1 Cor. 3 :
18; James 5 : 1-3.

3. Kiches and all our other blessings
come from God, and are entrusted to us
as stewards ; and for the use of them we
must give an account, vers. 1-9 ; ch. 19 :
12-25.

4. What a humiliating contrast does
Jesus present between the wisdom of
worldly men in respect to the trifles of
this world and that of his disciples in
the vastly more weighty matters of
eternity ! ver. 8.

5. The wisdom of worldly men in
their comparatively trifling concerns
should excite a holy emulation in the
children of light, ver. 8; John 12 : 36;
Eph. 5 : 8, 14-16.

6. The Christian belongs to Christ.
All his powers and activities should be
used in his service and to his glorv,
vers. 1-9 ; 1 Cor. 6 : 20 ; 7 : 28 ; 1 Pet.
4: 10.

7. The Christian use of riches to the
glory of God and the good of men has
its special reward in heaven, ver. 9 ;
Matt. 6 : 19-21 ; 1 Tim. 6 : 17-19 ; 1
Cor. 7:31; Mark 9:41; Heb. 6 : 10.

8. A consecrated and unselfish life is
continually expanding and enriching
the soul, and influences that life in
heaven, vers. 9, 10; ch. 19 : lG-19.

9. A Christian should so use his
talents and blessings for Christ that
when he enters another world he may
be welcomed by those whom he has led
to Jesus or helped on their spiritual
journey, ver. 9 ; 1 Thess. 2 : 19, 20.

10. He who faithfully discharges his |
duties in life, however humble they i
may be, will be honored of God. His I
faithfulness may be great, though his
trust mav be small, ver. 10 ; ch. 21 : 23 ; i
Mark 9 :" 41. j

11. "We must be honest toward God I

hero if we would he hanpy hereafter.
If we rob him of what lie gives us on
eartli, he will not bestow upon us the
rielu's of heaven, vers. 11, 12; ch. 19 :
20-24.

12. Sinners, by their unfaithfulness,
de})rive themselves of their own birth-
right, ver. 12; Heb. 12 : h), 17.

13. It is impossible to have two
objects of suj)reme good at once. It' tx
man i)ermits riches, or any other object,
to take the j)lace of God in his heart, he
becomes an idolater, ver. 13 ; Kom. 6 :
16-23.

14. Wicked men hate the light be-
cause their deeds are evil, and when
rei>roved find it easier to resort to ridi-
cule than to vindicate their conduct.
Mockery is the last resort when argu-
ments fail, ver. 14 ; Prov. 1 : 22, 26 ; 2
Pet. 3 : 3.

15. Nothing less than justification by
faith in Christ and a heart renewed by
the Holy Spirit will meet the divine
requirement and receive the approba-
tion of God, ver. 15; Jer. 17 : 10; Ps.
10 : 3; Rom. 5:1; Heb. 12 : 14.

16. Gospel - preaching began with
John, ver. 16 ; -Mark 1 : 1.

17. Christ's mission was in harmony
with the old dispensation. He did not
lessen, but by the difiusion of greater
light increased, moral obligation. He
'' magnified the law and made it honor-
able," and he gives all moral require-
ments a practical efticacy over the
hearts and lives of men by leading
them to love and obev them, ver. 17 ;
Isa. 42 : 21 ; Col. 2 : 14; Rom. 3 : 31 ;
Heb. 10 : 16.

18. Marriage, not celibacy, and the
union in heart as well as in flesh, and
not divorce, received Christ's sanction,
ver. 18; John 2:1; 1 Tim. 4:3; Heb.
13 :4.

19. Riches are not in themselves an
evil, but they too often become a snare
and an idol to the heart, an object of
trust and love, ver. 19; Ps. 62 : 10; 1
Kings 3 : 13 ; Jer. 9 : 28 ; Col. 3 : 5.

20. Neither is poverty in itself a good,
but in the hands of God it often becomes
a means of leading the soul to the high-
est good and a heavenly inheritance,
ver. 20 ; Gen. 1:31; Ps. 49 : 2 ; Prov.
22:2; Zeph. 3:12; 2 Cor. 6 : 10 ; 8:2,
9 ; James 2 : 5.

21. Let us not envy the condition of
the rich; neither let us despise the

380

LUKE XVI.

A. D. 30.

5>oor nor desire poverty, vers. 19-21;
*rov. 30 :8; Ps. 78 : 12-20.

22. Have we this world's goods? Let
us use them to the glory of God and the
good of others. Are we poor ? Let us
be contented and submissive to the
divine will, and mainly anxious for the
glory and bliss of heaven, vers. 19-21 ;
Matt. 6 : 33 ; 1 Cor. 7:31; James 2 : 5.

23. The soul does not die with the
body, vers. 22, 23 ; ch. 20 : 34-38 ; Eccl.
12 •/,".

24. Between death and the resurrec-
tion the soul is not asleep, but in a
conscious state of existence, vers. 22-
25.

Jesus represents the ricli man and
Lazarus as conscious immediately after
d«ath; the one comforted, the other
tormented. If it be a parable, the rep-
resentations of blessedness on the one
hand and misery on the other, it can-
not be regarded as mere drapery with-
out special significance. And besides,
if the departed spirits are unconscious,
then (a conclusion which we cannot
harbor a moment) Jesus spake a para-
ble in w^hich are represented positive
untruths, and which is left on record in
such a way that it naturally impresses
the mind 'with error. That the rich
man is represented as suffering bodily
pain militates nothing against the
doctrine of a conscious existence after
death, since, if it proved anything, it
would tend to show that departed spirits
are not altogether without some kind
of bodily organization. But even this
last conclusion is by no means legiti-
mate, because it was necessary for
Jesus to use physical symbols in order
to give vividness to the representation,
and to deeply impress the mind with
the misery experienced. Here, as else-
where, the sufferings of disembodied
spirits are metaphorically represented
\)j bodily pain. The conscious exist-
ence of the soul after death is also
taught in Job 19 : 26 (correctly trans-
lated), " without my flesh shall I see
God." Compare ch. 9 : 30 ; Isa. 14 : 9-
12; 2 Cor. 5:8; Phil. 1 : 24 ; Eev. 6 :
9. See also Chrutian Review, April,
1862; The Righteous Dead, by the
author.

25. There is an intermediate place as
well as state of departed spirits between
death and the resurrection. The latter,
however, is the more important; for

whatever the separation of the right-
eous and the wicked in space, it will be
infinitelv greater in character and des-
tiny, vers. 24-26.

Space is not confined to this world or
to this life. Like God, it is everywhere
and eternal, and sustains relations both
to the i)hysical and the spiritual world.
Wherever space is, there may be found
portions of it which we may call, for
want of a better term, locality. We
cannot so much as conceive our exist-
ence here or hereafter apart from local-
ity, or how departed spirits can any
more than God himself be nowhere.
The righteous dead must be somewhere,
and the only question is, Are they in
some one locality, or are they changing
their locality ? Have they or have
they not some definite place allotted to
them ? Reasoning analogically, we
should suppose that they existed in
some place adapted to them. God in
creation has adapted places to beings
and beings to places.. The water, the
ground, and the air have their animals,
and the soul has now its abode iu the
body and with it resides upon earth.
May we not naturally suppose that God
has formed some place fitted for de-
parted spirits, and that, as we are now
confined to earth, which is peculiarly
fitted for the union of soul and body in
our present state, so, after death, disem-
bodied spirits are confined to some i*e-
gion peculiarly adapted to their sepa-
rate existence ? It is, moreover, repul-
sive to think that departed spirits have
no definite abode, that they are to wan-
der through the trackless regions of
space. May we not reasonably expect
that the love of home, of abode, so
natural to the soul, will be satisfied in
the case of the righteous dead while
they await the resurrection ? That this
expectation is to be realized is confirmed
by revelation. The Bible, we think,
furnishes reas'^ns for believing that the
righteous dead are in some locality.
Even Judas went to ''his own place;"
equally, we might argue, the righteous
will go to their place. So far as they
are referred to, either in the Old or New
Testament, tney are in some way con-
nected with place. Neither can we
find any intimations that they will be
wandering or without a definite resi-
dence. Whether they are described as
being gathered to their fathers, or as go-

A. D. 30.

LUKE XVII.

381

insr to Sheol, or joinincj the lussombly of
tho dead, or doscoiuliiiir into i lades, or
beiuLT in Al)rahaurs bosom, or entering
Paradise, or being present with the
Lord, the hmguage and eonneetion nat-
urally earry along with thcni the idea
of loeality. That this was the impres-
sion made on tlie Jewish mind and on
the first readers of the New Testament
there can be but little doubt.

Of the exact loeality of Hades or its
extent we can defiuiteiy learn but little
from Scripture. God in his word uses
the language of men. He uses Sheol
(Hebrew) and Hades as terms generally
understood as designating the place of
departed s{>irits, yet he is not responsi-
ble for all that superstition and carnal
conceptions may include in those terms,
but only for those conceptions neces-
sarily included in their use, or which he
sees fit to reveal in connection with
them. That they do not refer to a re-
gion under our earth (as the translation
undericorld might suggest) is evident,
since the earth is constantly changing
its posi-tion, and that which is beneath
us at one time is above us at another ;
but their use shows that they refer to a
region somewhere. In a certain sense
the whole of Hades may be said to be
in the presence of God (Ps. 139 : 8), and
even the wicked dead under his care.
They are certainly under his charge,
though prisoners of despair.

That Abraham's bosom, or Paradise,
is not only separated from that fearful
abyss where the wicked are confined,
but distant from it, accords with the fact
that the rich man saw "Abraham afar
off." The language of Paul in 2 Cor.
12 : 1-4 points to Paradise as distinct
from the third heaven — the immediate
presence of God — yet closely connected
with it. The most natural interpreta-
tion is that Paul speaks of two dilierent
revelations and two distinct localities.
He speaks of being *' caught up, or
away, into Paradise," and being
" caught up, or away, unto the third
heaven," the concejDtion placing the
latter higher than the former. The
similarities and dissimilarities are such
as might be expected in the relation of
events taking place in two distinct yet
closely connected localities. If, then,
the abode of the righteous dead is close-
ly connected with the place of God's
immediate presence, into which the

risen and glorified righteous will at last
enter, we can conceive how Christ may
be with his peo])le after death, and how
they can enjoy his special presence and
care. Indeed, may it not be part of his
work to suj)erintend and care for those
souls who have been redeemed by his
precious blood? 2 Tim. 1 : 12. Com-
pare John 17 : 24; Phil. 1 : 23; 2 Cor.
5:6-8; Acts 7 : 59 ; 1 Thess. 4 : 14 ;
Rev. 1 : 18.

2d. The departed saint enters Para-
dise not as a stranger nor alone. Angels
guide his way and introduce him into
the society of the blessed, ver. 22.

27. We shall know each other in an-
other world, vers. 23-25; ch. 9 : 30, 32.

28. Prayers are not to be made to
departed saints, vers. 24-29; Rev. 22 :

8, y.

29. Memory will prove an instrument
of joy to the righteous, but of torment
to the wicked, in the world to come,
ver. 25 ; Prov. 5:12; Rev. 5 : 9.

30. The character and destiny of souls
are irrevocably fixed at death and the
judgment, vers. 26-30; Prov. 11:17;
ileb. 9 : 27 ; Rev. 22 : 11.

31. The Scriptures afford a sufficient
proof of a future life and future retri-
bution. It is an all-suflicient revelation
for warning and instruction respecting
heaven, hell, and eternal life, and ten-
fold more to us, who have not only
Moses and the prophets, but a risen
Saviour and a full and completed rev-
elation, vers. 29-31 ; John 5 : 39. There
is no need of table-tippings, spirit-?
knockings, or any mysteries of spiritj-
ualism.

32. The state of the heart in which
the Bible is rejected is such that it
Avould not be overcome or changed by
anv additional external evidence, ver.
31; John 3 : 19-21; 5 : 39, 40. Let
us therefore learn — (1) that the ap-
pointed means of salvation are abun-
dantly suflicient; (2) that if these
means fail to convert, no miraculous
means are to be expected; (3) that
when they do fail to convert, miracles,
though they were wrought, would fail
also.

CHAPTER XVII.

This chapter opens with a discourse
of Jesus on forbearance, faith, and hu-
mility (vers. 1-10), after which Luko

882

LUKE XVII.

A. D. 30.

Forbearance, faith, and humility inculcated.

XVII. THEN said he unto the disciples, ''It is impos-
sible but that offences will come : but woe unto him,
2 through whom they come I It were better for him
that a millstone were hanged about his neck, and he
cast into the sea, than that he should offend one of

•Mt. 18. 6,7; Mk.
9. 42; 1 Cor. 11.
19; 2 Tim. 4, 3, 4.

proceeds in his narrative to the last
journey to Jerusalem, in which Jesus
appears to have passed through Sama-
ria and a portion of Galilee, or, accord-
ing to some, between Samaria and Gal-
ilee and crossing the Jordan to have
travelled southward through Perea. In
an early part of this journey he cleans-
ed ten lepers (11-19), and afterward
answered a question of the Pharisees,
how the kingdom of God should come,
directing his principal discourse to his
disciples; and he foretells his second
coming,

1-10. Jestjs addresses his Disci-
ples CONCERNING OFFENCES AND

Forbearance, Faith and Humil-
ity. On offences (vers. 1, 2) ; on for-
giveness of injuries (3, 4) ; on faith (5,
6) ; by a parabolic illustration teaches
to say, We are unprofitable servants,
vers. 7-10. This appears to be some-
what closely connected with the preced-
ing discourses and parables, and may
have been suggested by the offence
which the Pharisees had taken at the
conduct of Jesus, cli. 15 : 2; 16 : 14.
Similar utterances on other occasions
are recorded in Matt. 18 : 6, 7, 15-17,
21, 22; Mark 11 : 22, 23. Jesus was in
Perea, or perhaps had crossed the Jor-
dan, and was now on his way to Beth-
any to raise Lazarus.

i. Then said he. Rather, And he
said. Though there is no specified con-
nection of time in the original, this
discourse of Jesus follows naturally
after his reproof of the Pharisees.
Perhaps they had departed in anger
after hearing the parable of the rich
man and Lazarus. Unto the disci-
ples. According to the best critical
authorities, to his disciples, the larger
circle of his disciples, among whom
may have been publicans recently con-
verted. In ver. 5 his more limited dis-
ciples, the apostles, are specified. Fail-
ing to do the murmuring and incensed
Pharisees any good either by tender or
severe discourse (chs. 15, 16), he turns

to his followers and improves the lessons
of the hour.

It is impossible. In view of the
depravity of the heart, the wickedness
of men, the snares of the world, and
the temptations of Satan, it cannot be
otherwise than that offences, rather,
causes of offence, occasions of falling
into unbelief or sin, will come.
Compare Rom. 14 : 13, " an occasion
to fall." In a world where there is so
much unbelief and where men act
freely there will be those who lead
others astray. Woe unto him
through whom they come ! Fear-
ful retribution will be visited upon
men for sins and errors produced
among Christ's followers through art-
fulness and physical force. The errors
and defects of Christians in faith and
practice will also in turn have a terrible
effect on the world in darkening their
minds and hastening their destruction.
Although such causes of offence will
and must come, yet this does not excuse
the offender, since he acts freely.

2. It were better. It would be
profitable, well for him, and hence
better for him. A millstone. Ac-
cording to the highest critical author-
ities, a common hand-stone, not a large
millstone, which was turned by the ass,
as in Matt. 18 : 6. And he cast, or
throtvn, into the sea. Drowning of
course would be the necessary result.
The conception is that of a man about
whose neck the millstone had already
been hung, and who had already been
drowned. Such a terrible fate were
better than to live and cause one of his
humblest followers to offend. Punish-
ment by drowning was common among
the Greeks and Romans and the East-
ern nations, but not among the Jews.
Execution by drowning is still practiced
in the East. Doubtless persons had been
thus punished in the Sea of Galilee. Jo-
sephus records that the Galileans, a<
one time revolting from their command-
ers, drowned certain persons who were

A. D. 30.

LUKE XVII.

383

these little ones. "*Take heed to yourselves. 'If thy *^p-'-5- 15; Heb.

brother trespass aixainst thee, 'rebuke him; «an(l if .Mt. is! 15-17.

he repent, forfrive him. And if he trespass against 'Le. 19. 17, I8;

thee seven times in a day, and seven times in a day Pra 17. iO;Jam.

turn again to thee, saying, I repent; thou shalt for- iMt. is. 21, 22, a5;

give him. ' ^pi»- 4. 31, 32;

^ Col. 3. 12, 13.

of Herod's partv, Joseph. Antiq. xiv.
15. 10.
Than that he should ofTeud.

Rather, ra»,sr one of these little ones to
offend, to fall into sin and error, cause
him to become alienated from me. One
of these little ones, one of my
humble followers, one who possesses
the humble, childlike spirit essential to
discipleship, Matt. IS : 3.

3. Having thus spoken of causes of
oflfences and the terrible guilt attending
them, Jesus proceeds to enforce forbear-
ance and a spirit of forgiveness. Take
heed to yourselves. " This contains
a strong and important intimation how
much sin and scandal is occasioned by
a severe, quarrelsome temper in the dis-
ciples of Christ, as it not only stirs up
the corruptions of those with whom
they contend, but leads others to think
meanly of a profession which has so
little efficacy to soften and sweeten the
tempers of those who maintain it." —
Doddridge. Guard your spirit, gov-
ern your passions, lest much sin be
occasioned in yourselves and others.
See to it that you be not led into the
indulgence of a wrong spirit toward
thy brother who may trespass,
rather, sin; but kindly and faithfully
rebuke him, admonish him earnestly
and in love, endeavoring to convince
him of his sin ; and if he repent,
turning from it in his heart, confessing
it and forsaking it, forgive him at
once, pass it over without demanding
any rigorous satisfaction ; let it be, as it
were, forgotten, and never upbraid him
for it. Thus, whether he repent or not,
we are to have a forgiving spirit and

Eray God for him. According to the
est critical authorities, the reading
should be simply sin, instead of tres-
pass against thee. Yet the connec-
tion shows that Jesus is speaking of
those sins which one brother commits
in his intercourse with another and
against another. This is brought out
definitely in the next verse.

4. If he trespass, sin, against

thee, again and again, even seven
times in a day. Seven was a complete
or ])erfect number ; and as a sacred
number is closely connected in the
Scriptures with forgiveness and retribu-
tion. Lev. 4:6; 16 : 14 ; 26 : IS, 21, 24,
2S; Ps. 79 : 12; Dan. 4 : 16; Rev. 15 :
1. The Jewish rabbis limited forgive-
ness to three times, basing their view
on Amos 1 : 3 ; 2 : 6 ; Job 33 : 29, 30.
Jesus extends it indefinitely. To the
question of Peter recorded in Matt. 18 :
21, 22, "How oft shall my brother sin
against me and I forgive him ? till seven
times?" Jesus answered, " I say not to
thee, until seven times, but until seventy
times seven." The meaning of all whicn.
is : As oft as a brother may turn again
to thee, saying, I repent, I confess
my sin, exercise sorrow for it, and turn
from it, thou shalt forgive him,
pass it over, hold him and treat him as
if he had never sinned against thee.
Thus exercise a forbearing and forgiv-
ing spirit, and by this means be no
cause of ofience to him or to yourself.
In most difierences, however, both
parties have something to confess and
forgive. Mutual concessions and mu-
tual forgiveness are generally needed.
It is well to compare this precept for
the private intercourse of Christians
with that designed for and connected
with discipline in the church, Matt. 18 :
15-18. The church may exercise a
power which is not permitted to the in-
dividual.

5. The twelve felt their deficiency in
this spirit of forgiveness which Jesus
had enjoined, and their need of spirit-
ual strength in order to exercise it.
And this reminded them of their defi-
ciency in many other respects, and
especially in faith, by which they
might attain and exercise spiritual
power. Jesus had once said to the
twelve, " Why are ye fearful ? O ye of
little faith !" Matt. 8 : 26. To Peter he
had said, " O thou of little faith I where-
fore didst thou doubt?" Matt. 14 : 31.
The nine also had attempted to cast out

884

LUKE XVII.

A. D. 30.

And the apostles said unto the Lord, ''Increase onr '■Ac. o.

ifTi > A nrl flir" T .r^rrl «<iirl Tf vm liarl ■fViifli nu a rrrnin t^ .

11. 24;

faith. 'And the Lord said, If ye had faith as a grain Epii. ^"5/% -^^f

of mustard seed, ye might say unto this sycamine tree, Thes. .3. 10'; 2

Be thou plucked up by the root, and be thou planted Heb^ 10 %Wi^ '

in the sea ; and it should obey you. i Mt, 17. 26 • 21 21 •

Mk.9.2.3; 11.23; 1 Cor. 13.2.

a demon, and could not because of their
unbelief, Matt. 17 : 19-21. Sensible of
their weakness and many deficiencies
in action and in spirit, they could well
pray. Increase our faith, add to our
faith, or give us more faith.

Notice, it is the apostles (see on ch.
6 : 13) wlio make this request. Com-
pare " disciples " in ver. 1. The twelve
felt that the instructions of Jesus came
home specially to them ; they felt their
responsibility as leaders and examples.
It is also worthy of note that this is the
only place in the Gospels where the
apostles, as such, are spoken of as
making any request to Jesus. In all
other instances the word disciples is
used. Whatever differences they may
have had at other times and in other
respects, they all now feel their want
and all crave the same blessing. Con-
scious, too, of Christ's divine power,
they reverently and prayerfully address
him as Lord.

6. Jesus answers by asserting the effi-
cacy, of faith, which should lead the
apostles to feel even more deeply its
importance and to long more earnestly
after its fullest exercise, and at the
same time arouse them to use what
they already had. If ye had faith,
etc. J'esus does not deny that they had
any faith, but only intimates that it
was weak and far from what they
might enjoy. As a grain of mnstarcL
seed. See on ch. 13 : 19. Compare
Mark 11 : 23, " shall not doubt in his
heart, but shall believe." This syca-
mine tree, one probably standing
near at hand, to which our Lord point-
ed. It would seem that Jesus was in
the open air, perhaps on his journey
toward Bethany, when he spoke this.
The sycamine tree was the black mul-
berry tree which was common in Pales-
tine, lofty and affording a shade, and
was suited for the illustration which
Jesus here makes. This name, how-
ever, was sometimes given by ancient
writers to the sycamore tree, or fig-
mulberry, a common and important
tree in Palestine. Some authors there-

fore regard this as the same as that
mentioned in Luke 19 : 4. Thus Dr.
Thomson in I'he Land and Book (vol.
i., p. 24), who maintains that the mul-
berry tree could be plucked up with
comparative ease, but not so with the
sycamore. ** Now look at this tree, its
ample girth, its widespread arms
branching off from the parent trunk
only a few feet from the ground ; then
examine its enormous roots, as thick, as
numerous, and as widespread into the
deep soil below as the branches extend
into the air above — the very best type
of invincible steadfastness. What
power on earth can pluck up such a
tree ? Heaven's thunderbolt may
strike it down, the wild tornado may
tear it to fragments, but nothing short
of miraculous power can fairly pluck it
up by the roots." This tree also affords
a delightful shade, and on this account
is often planted by the wayside. Its
size and strength would mal£e it fitting
for our Saviour's use in illustrating the
invincible power of faith.

Perhaps it is as if Jesus had said,
If ye had faith in lively exercise like
a grain of mustard, small indeed in its
beginnings, but great in its develop-
ment and growth (ch. 13 : 19), ye would
accomplish seeming impossibilities.
"All things are possible to him that
believeth," Mark 9 : 23. But see next
paragraph.

Be thou planted in the sea. A
strong expression ; not merely sunk, but
rooted in the sea. May not this syca-
mine tree represent the difficulty which
the disciples felt in obeying the com-
mand in vers. 3, 4 ? In hearing it they
felt the need of a faith Avhich would be
productive of such fruit. The great
difficulty in forgiving oft-repeated of-
fences was indeed a sycamine tree ; but
if they had faith as a grain of mustard
seed, it would at their command be
plucked up by the root and planted far
away in the sea, there to remain no
more to trouble them. It should
obey you, rather, it would obey you.
The tree is personified and represented

A. D. 30.

LUKE XVII.

385

7 But which of yon, having a servant ploughinp^ or
fecdin*^ cattle, will say unto him by and by, when he
is come from the field. Go and sit down to meat?

8 And will not rather say unto him, Make ready where-
with I may sup, and g:ird thyself, J and serve me, till Jcb.^i2. 37; 2 Pet.
I have eaten and drunken ; and afterward thou shalt

9 eat and drink? Doth he thank that servant because
he did the things that were commanded him? I trow

10 not. So likewise ye, when ye shall have done all

3. 14.

as iinderstandincr and obeyini^ a com-
mand of laith. Faith applies the power
of God, and hence is invincible.

7. Jesus introduces an illustration
which has been called the parable of
the unprofitable servant. Much diffi-
culty has been experienced in tracing
the connection with what precedes, and
this has been increased by the transla-
tion but, instead of and, which of
you. The main idea of the parable is
that they were to do all the things
which were commanded them in a hum-
ble spirit. In exercising such faith and
such an unselfish and pious spirit as to
forgive a repenting brother, though he
should sin against them seven times a
day, they were not to think that they
had merited anything thereby, but re-
member that they had only done their
duty. And so in all their obedience
and all their works of faith. And if
ye have this faith, do not suppose that
you are entitled to any merit or reward
on that account; for who of yore, hav-
ing a servant, etc. The word servant
in the original points to one purchased
or born to servitude, who was depend-
ent on his lord and strictly bound to
obey him.

Ploughing or feeding cattle.
These two, the more diiiicult and the
easier kind of labor, are selected to rep-
resent all kinds of labor. By and by,
immediately. Some eminent authorities
join this with the following verb, Go,
or come immediately, and sit down to
meat, recline at table. But it seems
to me to agree better with the context
to join it with the preceding verb, as in
our version, say to him immediately.

8. And will not rather, etc., a
question implying an affirmative an-
swer. Not only would you as a master
demand from your servant the ordinary
service in the field, but also the addi-
tional service of preparing for the even-

ing meal when he had returned from
his day's toil. Having made ready
the suj^per, then he should attend to
waiting on the table of his master.
Gird thyself, gathering up the long
and flowing Oriental robe and confining
it with the girdle. And afterward,
after you have performed the service
which you properly owe me as your
master, thou shalt cat and drink,
and have a full supply of thy wants.
We cannot for a moment suppose that
Jesus in this illustration countenanced
harshness or indilference to servants,
for that would be contrary to the spirit
of Christianity, which requires men to
do to others as they would have others
do to them. He rather used a fact which
was then doubtless of common occur-
rence and the obligation implied in the
relation of a servant to a master.

9. Doth he thank that servant,
or the servant, as though he had done
him some great favor not required at
his hands. I trow not, old English
for / think not, a strong negative ex-
pression in the original. It is omitted
in some of the oldest manuscripts, al-
though the majority of them and the
most ancient versions have it. It is to
be regarded as a true reading. Jesus is
not here laying down a rule for the con-
duct of a master toward his servants ;
but taking things as they then were, he
reasons from the acknowledged duties
of a servant to his master. The latter
has a claim upon the service of the
former, and expects obedience as a mat-
ter of obligation. To be obliged to
thank him would be directly contrary to
the relation itself.

10. So likewise ye. So also ye are
not to regard the requirements of God
as a hardship nor to esteem their per-
formance meritorious. Ye are not to
found upon your obedience a claim to
God's favor, but humbly realize that in

386

LUKE XVII.

A. D. 30.

those tilings which are commanded you, say, We are
* unprofitable servants : we have done that which was
our duty to do.

Last journey to Jerusalem. Healing of ten lepers,
11 And it came to pass, 'as he went to Jerusalem, that

iMt. 19. 1; Mk. 10. 1.

'"1 Chr. 29. 14-16;
Job 22. 2, 3 ; 3.%
7; Ps. 16. 2; Is.
64. G ; Mt. 2o. 30 ;
Ko. 3. 12, 27; 11.
35; 1 Cor. 4. 7;
9.16,17: Pliil.3.
8,9; Philem. 11.

your best services you cannot go beyond
your duty. When ye have done all,

everything, the hardest and the easiest,
through the powers of nature and of
grace which liave been conferred upon
you. Say, confess humbly that you
can claim no merit for having done
them. Unprofitable, in the sense of
bringing no gain, of doing nothing
beyond tlie requirement of duty, and
therefore having no merit or claim upon
God. This meaning is evident from the
next clause, Ave have done that
which was our duty to do, which
we owed, or ivere under obligation to do,
and no more, Job 22 : 2, 3 ; Rom. 11 :
35 ; 1 Cor. 4 : 7. And if this is so when
" all things commanded " are done, how
much more must it be so with our ser-
vice, which is so defective even at the
best ! Rom. 3 : 23 ; Heb. 8 : 12. " Wretch-
ed is he whom the Lord calls unprofit-
able (Matt. 25 : 30) ; happy he who
calls himself so." — Bengel. There
are thus no works of supererogation, as
the Church of Rome teaches. Eternal
life is a gift; sin alone has wages —
death, Rom! 6 : 23.

In this verse also Jesus teaches his
disciples that they stand in the relation
of servants to God. They belong to
God by creation and redemption, and
owe him the service of all their powers,
1 Cor. 4:7; Eph. 2 : 8. This is entirely
consistent with our Saviour's language
in John 15 : 15: " Henceforth I call you
not servants ; . . . but I have called
you friends." This friendship or rela-
tionshijj was to be shown by a willing
service: "Ye are my friends, if ye do
whatever I command you." Compare
Rom. 6 : 17-23.

This closes a series of discourses be-
ginning with ch. 15.

11-19. Jesus passes throfgh the
Midst of Samaria and Galilee in
HIS Last Journey to Jerusalem.
Ten Lepers cleansed. There is
evidently a break in the narrative
between verses 10 and 11 sufficient to

allow considerable time to have inter-
vened. A careful comparison with
John's Gospel leads to the opinion that
during this interval Jesus raised Laz-
arus, which resulted in the hostile
deliberation of the Sanhedrim and our
Lord's retirement to Ephraim, a city
probably in the wild, uncultivated hill-
country of Judah, about sixteen miles
north-east of Jerusalem, and on the
borders of Samaria, John 11 : 47-54.
As it did not come within Luke's plan
to narrate the raising of Lazarus, it
seems very natural that after relating
events and discourses connected with
our Lord's journeying totvard, Jerusa-
lem (ch. 13 : 22) — a journey which did
not then end at Jerusalem, but probably
at Bethany (John 11 : 7, 18)— he should
pass over the several weeks of retire-
ment at Ephraim and take up the his-
tory again at the point where Jesus
once more appears in public, on his
last journey to "the passover. Such a
supposition is preferable to supposing
this journey to have been that to the
feast of tabernacles, or that to be the
one recorded in Luke 9 : 51-56, which
would make Luke from 9 : 51 to this
point without chronology or order — a
mass of material thrown together, a
supposition inconsistent with his or-
derly arrangement in other parts of
his Gospel and with his declared pur-
pose in ch. 1 : 3. See author's Ilar-
mony of the Gospels, ^ 126. It was now
probably in March, two or three weeks
before his arrival in Bethany, six days
before his last passover. Recorded only
by Luke.

11. And it came to pass. It oc-
curred as time and events passed along.
A very proper opening of a new portion
of the narrative, and to a route to Jeru-
salem somewhat peculiar. The expres
sion is not found in the narrative since
ch. 14 : 1. As he went, or was going,
to Jerusalem. Compare a significant
difference betAveen this expression and
that in ch. 13 : 22, "journeying toward

A. D. 30.

LUKE XVII.

387

he passed through the midst of Samaria and Galilee.

12 And iLS he entered into a certain villajre, there met

him ten men that were lepers, ™ which stood afar off:

Le. 13.
Num. />
Ki. 7. 3.

45, 46;
2. 3:2

Jerusalem." The one very naturally
iinplios that lie did not reach Jerusa-
lem, the other that he did at length
arrive at that eity. Tlie later reference
may be reu'arded as sui)plementin!f^ the
earlier, and as a general statement of
the continuation or resumption of a
journey which at length ended at Je-
rusalem.

That he passed. He is emphatic.
He, for hii< part, went in the way about
to be indicated. The expression very
naturally suggests peculiarity in the
route he took. Passed throusfh the
midst of Samaria and Clialilee.
On Samaria see on eh. 9 : 52. The
plain and ob\nous meaning of the orig-
inal is that Jesus passed through both
of these countries, taking Samaria
first and Galilee afterward. Compare
''through the midst," ch. 4 : 30. This
harmonizes with the fact that in his last
journey he went from Ephraim, a city
near the northern borders of Judea,
John 11 : 54; 12 : 1. Hence, in passing
through those countries, he would take
Samaria first. It also best explains why
Luke emphasizes Jesus as taking this
journey, incidentally implying some
peculiarity about it. Grotius, Meyer,
and some others would translate or
interpret passed between Samaria and
Galilee, having one on his right hand
and the other on the left, skirting both
countries. But this, while grammat-
ically possible and apparentlj'' defen-
sible {Xen. Anab. i. 4, 4), is not very
natural or probable. A suspicion also
is cast upon this interpretation by the
fact that it has generally been resorted
to by those who supposed that Jesus
was now journeying from Galilee ; and
such an interpretation has given them
a convenient explanation why Samaria
should be named first. But Galilee
would naturally be named first (Acts
9 : 31) unless there was some reason to
the contrary, and the explanation given
by these expositors does not seem to me
to atibrd a sufiicient reason, unless, per-
haps, they say that without any special
thought Luke happened to write Sama-
ria first. But only let Ephraim be the
Btartiug-poiut of this journey, as John

seems to indicate, and all is plain.
There is no necessity, then, for taking
the expression out of its natural an<i
obvious meaning.

After proceeding northward, Jesus
appears to have ])assed over Jordan
and proceeded southward through
Perea, recrossing the Jordan to Jericho,
ch. 18 : 35; Matt. 19 : 1 ; Mark 10 : 1.
This verse, as well as ch. 18 : 35, ap-
pears to indicate that the journey was
now continu(ms without any long in-
tervals of teaching. How far into
Galilee Jesus went, is not stated. Per-
haps he journeyed even to the north of
the Sea of Galilee ; yet the conditions of
the narrative are all met by supposing
that he went into the central portions
of the country, and turning eastward
passed over the Jordan just south of
the lake into Perea.

12. As he entered into a certain
village, was entering a certain vil-
lage, probably near the borders of
Galilee and Samaria. It must have
been outside of the gate, for lepers
were shut out of towns. Lev. 13 : 46 ;
Num. 5:2. A type of the unclean
shut out of the city of God, Rev. 21 •
27. Ten men that were lepers.
On the leprosy see on ch. 5 : 12. Their
common misery and loneliness brought
them together and broke down the dis-
tinction existing between the Jews and
Samaritans. A company of four lep-
rous men is mentioned in 2 Kings 7 : 3.
They are often seen in companies in
the East at the present day. "As we
approached Nablous, or Shechem, we
saw several lepers, who followed us to
our teuting-ground and insisted on a
fee for leaving the place. Our dragoman
pi-otested that their charge was ex-
orbitant; but as the company were
alarmed, he yielded at length, paid
them their price, and they left us.
We found lepers also on the slope
of Mount Ziou, where a retreat is pro-
vided for them near the Zion gate." —
Jacobus. Who stood afar otf, at
a distance, in obedience to the law (Lev.
13 : 45, 46), and in order not to pollute
I any one by touching him. The rabbis
i prescribed' the distance which lepers

388

LUKE XVII.

A. D. 30.

13 and they lifted up their voices, and said, Jesus, Mas- nch. 5. i4- Le. 13

14 ter, have mercy on us. And when he saw thc.m^ he 2; 14. 2; Mt. s!
said unto them, "Go show yourselves unto the priests, ojohn 4 50-53- 9
And it came to pass that, "as they went, they were 7; ii.'4o, '

must keep between themselves and the
clean, but are not agreed, some putting
it at about a rod and others much
farther. These lepers exhibited their
sense of uncleanness and their humility
by standing in the distance, very prob-
ably farther even than usage demanded.

13. They lifted up their voices,
their voice, or a cry, in earnest petitions,
s© that he might hear. They liad heard
of the name and power of Jesus, and
now they range themselves at a distance
from the roadside, yet near enough to
be heard. Companions in suffering,
they are also companions in prayer.
As with one voice they send up their
mournful wail. Master, one having
the authority of a teacher. The word
in the original is several times used by
Luke, and only by him in the New
Testament, ch. 5:5; 8 : 24, 45 ; 9 : 33,
49. The lepers acknowledge his au-
thority as a teacher and profess their
confidence as disciples. It does not
appear that they really recognized his
Messiahship, but rather looked upon
him as a prophet mighty in word and
deed, a teacher sent from God. Have
mercy on us. Have compassion,
take pity upon our miserable condition.
They had, doubtless, heard of others
who had been cleansed, ch. 7 : 22 ; Matt.
8 : 3. While their prayer was general,
the particular thing they wanted was
evident. They wished the cure of that
terrible disease which was the cause of
their misery and uncleanness.

14. When he saAV them, aw.eZ seeing
them, or it, what was taking place,
seeing them and hearing their cry. His
eyes and ears were ever open to the cry
of the afflicted. They asked in expecta-
tion, and Jesus tests their faith and
their obedience to God's word by the
command, Go sho^v yourselves unto
the priests. According to the law, a
leper, when cured, was to show himself
unto the priest, who would readmit him
into the congregation, giving him a
testimony or certificate of his cure, ch,
5 : 14; Lev. 13 : 1-6. The plural,
priests, is used because there were ten
lepers and the service of more than one

would be required. The command im-
plied, therefore, that they were to be
healed and required faith in the word
and power of Jesus. They might have
objected, " Why send us to the priests
without healing us first?" But this
was not Christ's way. He would de-
velop and manifest their faith. So,
many sinners would have repentance,
convictions, and a certain preparation
before they go to Jesus. But they must
go as they are if they are ever healed.
But to what priests f All these cere-
monies prescribed in cases of leprosy
could not be properly performed with-
out going up to Jerusalem, yet there
were priests residing in various parts
of the country, and the lepers could at
least go and show themselves to them.
But to whom should the Samaritan go ?
A Jewish priest would have nothing to
do with him. But he might go as a
matter of duty and obedience, yet.
perhaps better, he would go to one of
his own priests, who doubtless observed
the same laws of purification. This
command of our Saviour freed him and
those healed from the imputation of
disregard of the law of Moses. See
further on eh. 5 : 14. On priests, see
ch. 1 : 5.

As they went, while on their way,
before they arrived at their destination.
Their going showed their faith ; and
they were evidently cleansed before they
had gone far, for the incidents here
related seem to have occurred within a
short time. Yet it was far enough to
test the strength and endurance of their
faith.

Most strangely do the papists infer
from this passage that men should con-
fess their sins to Romish priests. There
is nothing in this passage to warrant it.
These men were to go to the priests, not
to confess sin, but to show that they
were already cleansed and to get a cer-
tificate of this fact. It may be said
further that the true sacrifice was not
yet offered ; the veil was not yet rent.
The Levitical priesthood still continued
its functions, and the requirements per-
taining to it were to be observed. But

A. D. 30.

LUKE XVII.

889

15 cleansed. And ^onc of them, when he saw that he i»Ps.3o.ii,i2; 103
was healed, turned back, and with a loud voice p;lori-

16 tied God, and fell down on A/.s face at his feet, giving

17 him thanks: land he was a Samaritan. And Jesus
answering said, Were tliere not ten cleansed? 'but

18 where arc the nine? There are not found that re-
turned to give glory to God, •save this stranger.

1 ch. 10. 83-3.1.

'2 Chr. 32. 24. 25;

Ps. 106. 13; Ro.

1. 21.
•Mt. 8.10, 11; 20.16.

now the old dispensation has entirely
pas-scil away; the handwriting of ordi-
nances that was airainst us is blotted
out and nailed to the cross, Col. 2 : 14.
Jesus is the Iligh Priest who has offered
ui> a sacriliee once for all (Ileb. 7 : 27) ;
and all believers are a holy priesthood,
who are to otter up si)iritual saeritices
through Jesus Christ, 1 Pet. 2 : 5, 9.
Ko priest now can stand between the
believing soul and Jesus.

15. Aud oue ... turned back,
not after he had showed himself to tlie
priest, but when he saw that he
was healed. Or, seeing that he was
hfaled, he turned hack, implying imme-
diate and prompt action. With a loud
voice, he had sent up a loud, hoarse
cry for help, aud uow, with an equally
strong but clear voice, he glorified
God, praised God for this signal de-
liverance and mercy. The voice of a
leper is usually hoarse ; the sound itself
proclaims the cure. His heart was
overflowing with joy and thanksgiving
to God. He could uot proceed a step
farther toward the residence of the
priest before returning to express his
gratitude to Jesus.

16. And fell down on his face,
in deep humiliation, gratitude, and love,
at the feet of Jesus, giving him
thanks, as the author of his cure. He
recognized divine power as exercised
in his behalf, but whether he recognized
the divinity in Jesus is a question which
each one must decide for himself. But
whether or not, he, according to the
measure of his knowledge, honored both
the Sou and the Father, John 5 : 23.
Having thus done, we are to suppose
that, in obedience to the command, he
goes at once to the priest. So should all
have returned with praises and thanks-
giving, yet there was only one, and he
a Samaritan, an alien, one who was
treated as a Gentile, with whom the
Jews would uot associate, John 4 : 9.
See on ch. 9 : 52. We may conceive
Jesus as on his journey. Perhaps he

was leaving the village which he had a
little before entered, ver. 12.

17. This incident enabled Jesus to
preach and to show that the blessings
of the gospel extended to Samaritans as
well as Jews, and that strangers would
value it more highly than his own
nation. And Jesus answering, the
incident calling forth this res])onse or
expression of his heart. Were there,
etc. Better, were not the ten
cleansed? ^lost surely. Equal to a
strong affirmation, calling attention to
the fact. Where are the nine? A
sad and touching inquiry. Jesus re-
members every one he blesses, and
expects his gratitude. The nine were,
doubtless, rejoicing in their cure, press-
ing on toward Jerusalem. But their
bodies had been blessed rather than
their souls. Deep, hearty gratitude to
God would have been naturally attend-
ed with thankfulness to him who had
exerted God's power upon them. Naa-
man, when cleansed of his leprosy,
returned with thanks and gifts to
Elisha, 2 Kings 5 : 15. " The lesson
before us is humbling, heart-searching,
and deeply in.structive. The best of us
are far too like the nine lepers. Wo
are more ready to pray than to praise,
and more disposed to ask God for what
we have not than to thank him for
what we have. Murmuring, complaints,
and discontent abound on every side.
Few indeed are to be found who are not
continually hiding their mercies under
a bushel and setting their wants and
trials on a hill. Let us pray for a daily
thankful heart. It is a spirit which
God loves aud delights to honor. It
must mingle with our pravers, Phil. 4 :
6."— Dr. a. Nevin. Ps. 78 : 42 ; 103 :
2; Heb. 12 : 11.

18. There are not found, etc.
This verse is a question in which Jesus
assumes a negative answer with an ex-
pression of surprise and condemnation.

Were none found, at the time of their
healing, returning to give glory to

390

LUKE XVII.

A. D. 30.

19 * And he said unto him, Arise go thy way : thy faith
hath made thee whole.

'ch. 7. 50; 8. 48
18.42; Mt. 9.22;
Mk.5.34; 10.52.

Concerning the coming of the kingdom of God.
20 And "when he was demanded of the Pharisees, °ch. lo. ii; 16. 16.
when the kingdom of God should come, he answered
them and said, The kingdom of God cometh not with

God, praising God and givin,^ thanks
to me, save this stranger, this alien,
foreigner, belonging to another nation.
In regard to the Samaritans, see on ch.
9 : 52. He was the last one who would
have been expected to do this. Surely,
the Jews, with their higher privileges
and greater professed piety, should have
been more ready to praise God for their
deliverance. But as it often happens,
the last was first, ch. 13 : 30.

19. Turning from those whom he was
addressing, and from the ungrateful
nine, to the Samaritan, who in humble
gratitude was still prostrate at his feet,
Jesus says to him, Arise, go thy way,
rise to thy feet, go, depart, and perform
whatever duty devolves upon thee. He
would, of course, go to the priest for
examination and for a certificate of his
cleansing, and ofi'er the gift commanded
by Moses.

Thy faith hath made thee whole,
literally, saved thee, not only in body,
for in that the nine shared, but also in
soul. He received a spiritual cleansing.
The nine had exercised such faith in
the word of Jesus as to start to show
themselves to the priests, and were
healed, but the one took hold not only
of Christ's word, but also of his charac-
t€r as a Saviour. His gratitude was
deeper, more spiritual, and his faith
recognized the power and the blessing
of the gospel in Jesus.

This account of the cleansed and be-
lieving Samaritan is in harmony with
the Pauline character and general de-
sign of this Gospel. Compare ch. 10 :
33 ; Acts 1 : 8. That Luke showed no
partiality for the Samaritans is evident
fi-om the account in ch. 9 : 52, 53.

20-37. Jesus discoueses concern-
ing THE Coming of the Kingdom of
God. a number of these sayings Jesus
repeated in his last discourse to the four
apostles on Mount Olivet, Matt. 24 : 17,
18, 26, 27, 37-39. There is, however,
much which is recorded by Luke alone,
and so connected as to show that the

discourse was spoken at this time and is
not to be confounded with the later dis-
course. Jesus was ])robably now in
Galilee. The blessing of little children
(ch. 18 : 15) is related by Matthew and
Mark among the first incidents after our
Lord's entrance into Perea. Between
this point and that may therefore be
regarded as belonging to this brief Galil-
ean journey.

20. When he was demanded of,
asked or irderrogated by, the Phari-
sees. Why the Pharisees asked this
cannot be certainly determined. We
only know that it could not have been
with a proper motive. That it was
asked in derision or in order to entangle
him we have no evidence from the ques-
tion or its connection. That they asked
with wrong views of Christ's kingdom
is evident from the answer of Jesus, and
also from what we know of the common
views of the Jews at that time respect-
ing it. Perhaps they had a curious de-
sire to know the opinion of Jesus con-
cerning it. He had for three years
so often spoken of the kingdom of God,
and had preached that it was at hand,
yet they saw nothing which they would
call signs of its coming, and they wished
to know when he thought it would come.
The kingdom of God. The Messi-
anic kingdom. See on ch. 4 : 43.

Jesus answers not as they would ex-
pect. He says nothing of the time, but
notes the manner, of the coming of his
kingdom. Cometh not with obser-
vation, in such a manner that its ap-
proach can be observed by the senses
and its progress watched by its outward
tokens. It comes not with outward
show, political and military triumphs,
and the glory of an external and con-
quering kingdom, but it comes quietly,
gradually, and unobserved. This rei^ly
was corrective of the worldly views of
the Pharisees respecting the Messiah's
kingdom. Jesus teaches them that it
shall not be a temporal kingdom, com-
ing with external lisplay and loud

A. D. 30.

LUKE XVII.

391

21 observation : ''noitlior sliall tliev say, Lo here ! or, Lo '^f^'- -^■
there I for, behold, "the kingdom of God is Mvithiu " ,4 ,V '

you. »John i. 2G.

proclamations, but that it shall be
spiritual, quiet in its approach, often
secret in its growth and noiseless in its
progress, Isa. 42 : 2 ; Matt. 12 : 18-20.
The Pharisees miglit therefore infer
their own ignorance of this kingdom
and the groundlessness of their expec-
tation that they were the certain sub-
jects of it. It was not to be observed
by the senses, but spiritually appre-
hended, and only such as were its
spiritual subjects could enjoy its bene-
fits and blessings.

21. Neither shall they say, Lo
here ! or, Lo there ! It is not local
in its nature, and its approach shall not
be announced as here or there. It shall
not be heralded that in this place or that
the Messiah is coming forth. The idea
in the last clause of the preceding verse
is thus expanded.

For, behold, introduces the reason
why the kingdom of God comes with no
external display and with no proclama-
tion of its establishment in this or that
place. The kin§:doin of God is
within you, or, according to some,
among you. The former translation is
adopted by Chrysostom, Dr. George
Campbell, Olshausen, and others, the
latter by Meyer, Alford, and others.
The first seems preferable for the fol-
lowing reasons : (1) icUhin is the literal
and common meaning of the original,
and no one would think of translating
it diflFerently but for exegetical reasons.
It is found in the Septuagiut version in
Ps. 39:3; 109:2; Cant. 3:10; Ps.
103 : 1 ; Isa. 16 : 11 ; Dan. 10 : 16. The
only other place in the New Testament
is in Matt. 23 : 26. In none of tliese
passages does it admit the translation
of among, but must be rendered within,
or, when used elliptically or substan-
tively, the inside, or the things within.
The only clear example adduced by the
critics for translating among is from
Xenophon's Anabasis (1. 10, 3), where
he speaks of whatever men or property
were among them, or tvithin their ranks
or camp. But this only shows that it is
possible so to translate or interpret it
where the necessities of the case demand.
The question arises, Is it demanded !

here? It is said that the kingdom of
God was not in the hearts of the Phari-
sees whom he was addressing, and
tlierefore it should be translated among
you — that is, within the Jewish nation,
or in the midst of tiie Jewish people.
But it may be answered that you is
used generally and indefinitely: It is
within you, such as are or may become
its subjects. Thus, Jesus was intimating
the nature and seat of true religion,
which has its realm in the heart and is
actually within God's people, and must
be within these Pharisees too if they
would reap its benefits. His kingdom
was spiritual and had its seat in the
hearts of men, John 18 : 36; Eora. 10 :
8 ; 14 : 17 ; John 3:8; Col. 1 : 27. So
also Olshausen : '* The expression i/^tMm
you does not make the Pharisees mem-
bers of the kingdom of God, but only
sets before them the possibility of their
being received into it, inasmuch as an
internal and spiritual manifestation is
made its universal criterion." (2) But
within is demanded as a contrast to the
outward manifestations which the Phar-
isees expected, the"lo here!" and " lo
there !" The reason introduced by for,
and the antithesis to the external com-
ing, receive their full force only as we
view the kingdom in its internal, spirit-
ual nature. Jesus also implied and
taught here that it already existed in
human hearts. The Pharisees were
looking for its coming, but it had al-
ready come. They were thus taught
the essential nature of this kingdom,
and at the same time their thoughts
were turned to their own hearts, with
the reflection that if they would belong
to this kingdom and enjoy its blessings,
it must be set up within them. (3) This
is confirmed by ancient versions, among
them the Vulgate and Syriac, which
take the words in their literal sense,
within you. I need scarcely add that
the internal, spiritual nature of Christ's
kingdom is entirely consistent with its
external manifestation in the churches
of Christ and with the second coming
of Christ, foretold in the remaining por-
tion of this chapter. There is a spiritual
origin and an external development •

892

LUKE XVII.

A. D. 30.

And he said unto the disciples, ^The daya will '^^- 5- 35; Mt. 9.

^ ' . . !/ - 15: John 7. 3.V

come, wnen ye shall desire to see one of the days of

23 the Son of man, and ye shall not see it. ^And they
shall say to you. See here! or, See there I Go not

24 after them, nor follow them. "For as the lightning,

36; 13. 33; 17.

11-13.
«ch. 21. 8; Mt. 24.

2:i-2f.;Mk. 13.21.
» Mt. 24. 27.

the begirming in the heart and the
manifestation in the life, Kom. 10 : 9, 10.
This kingdom exists under tlie Messiah
in his humiliation, in his exaltation,
and in his coming in his glory.

Bit if any one prefers to render
among you, we may say, with Alford,
that this meaning includes, of course,
the deeper and personal one " witliin
you," such as are members of that king-
dom. And so also the rendering ivithin
you implies that the kingdom of God
was among them, that it had begun and
continued its progress without parade
and proclamations or confining it to
any particular place, John 1 : 26 ; 12 :
35 ; Luke 7 : 16 ; 11 : 20. Hence some
interpreters have attempted to unite
these two ideas in the meaning of the
passage.

22. Having sufficiently answered the
Pharisees, Jesus proceeds to instruct his
disciples respecting his presence now
among them and his second coming.
The disciples, his followers in gen-
eral. Some suppose that Jesus uttered
this in the presence of the Pharisees, but
more probably apai't from them. Such
truths he did not generally utter to pro-
miscuous audiences. Matt. 24 : 3.

The days, rather, days, will come,
of severe trial, when, amid the strug-
gles and progress of my kingdom, I
your Lord and Master being absent, ye
shall desire, earnestly, to see one
of the days of the Son of man,
not one of the days of his present
humiliation, but of his exalted and
glorified presence, for which they would
then long. Jesus would prepare them
for his approaching depai'ture, and pre-
vent them from expecting a temporary
and speedy return. With his kingdom in
their hearts, they should long to see the
coming of their King and enjoy one of
the days of bis personal presence, but
they shall not see it. When he
leaves the earth, it will be till the prom-
ised day when he shall be revealed
from heaven in glory. See Acts 3 : 21 ;
2 Thess. 1 : 7-10. How were these
words fulfilled ? Compare ch. 5 : 35 ;

John 16 : 6 ; Rev. 6 : 9, 10 ; Tit. 2:13;
James 5:7-9; 1 John 2:18. How
earnest John's desire when banished to
the isle of Patmos, "Even so, come,
Lord Jesus " ! Kev. 22 : 20.

23. See here or see there, an-
nouncing false Christs, just as he said
they would not do in regard to the true
Messiah, ver. 21. After he was gone,
amid the awful calamities which should
befall the Jewish nation, false Christs
should appear, and the unbelieving
multitudes, who had rejected the true
Messiah, would in their vain desires
after one of their own imagination ac-
cept them and say. See here, see there.

These impostures were numerous be-
fore and after the destruction of the
city. Felix, A. D. 53-60, put down
false prophets and false Messiahs. Ac-
cording to Joseph us, they persuaded
many " to follow them into the wilder-
ness, and pretended that they would
exhibit manifest wonders and signs that
should be wrought by the providence
of God." They " deluded the people
under pretence of divine inspiration."
So, also, during the siege a great num-
ber of false prophets proclaimed that
the people " should wait deliverance
from God ;" and just before the burning
of the temple one of them made a pub-
lic proclamation that " God commanded
them to get upon the temple, and that
they should receive miraculous signs of
deliverance." And long after this,
about A, D. 135, a false Messiah arose,
who called himself Bar Cochebas, or
son of a star, from the star prophesied
by Balaam. He performed tricks of
legerdemain, deluded multitudes, among
whom were three of the greatest rabbis,
and raised an insurrection against the
Roman government,which was put down
with great bloodshed. And others are
recorded as having arisen still later.

Go not after them, rather, go not
aivay, from your work which I have
given you to do, or go not out from
your own place and Work to behold
them. Nor follow them, more liter«
ally, andfoUoio not, these false Christs,

A. D. 30.

LUKE XVII.

393

that lighteneth out of the one part under heaven,

shineth unto the otl»er part under heaven; ''so sluill

25 also the Son of man be in his day. •= J3ut first must
he suflbr many things, and be rejeeted of this genera-

26 tion. ** And as it was in the days of Noah, so shall it

27 be also in the days of the Son of man. They did eat,
they drank, they married wives, they were given in
marriage, until the day that Noah entered into the
ark, and the flood came, and destroyed them all.

bMal. n. 1, 2 Mt.

26. G4; 1 Thes.

5.2.
och. 9. 22; Mk. 8.

31 ; 9. ;il ; 10.33;

John 1. 11.
<JGe. ch. 7; Mt. 24.

37-39 ; 1 Thos. 5.

3 ; 1 Pet. 3. 20.

a warning against all who would leave
the word of God and follow the false
teachings of impostors, enthusiasts, and
errorists of all kinds. Let them seek
the old paths and return to the ancient
landmarks which they have forsaken.

24, For as the lightning, etc. His
coming will not be from the earth, but
from heaven ; not manifested only in a
certain place, but everywhere con-
spicuous, like the lightning, which
" Cometh from the east and shineth
even unto the west," It shall be
sudden, unmistakable, and so public
that ever}" eye can see him. Rev, 1 : 7,
So shall also. Also is omitted in
many of the oldest and best manu-
scripts. The Son of man be in his
day, in the day of his coming in glory
and to judgment. There will be no
doubt or uncertainty, no need of inquir-
hig whither or M'here, but everywhere
manifested, like the lightning which
illumines the whole sky. Compare
Acts 26 : 13; Rev, 16 : 15; Amos 5 : 18-
20.. The last passage may be applied
to impenitent sinners, AVhile this pre-
diction can receive its complete fulfil-
ment only at the second personal coming
of our Lord, yet it may include as its
type his providential coming in the de-
struction of Jerusalem.

25. But before his coming Jesus pre-
dicts that he must suifer and be re-
jected, that men will be unbelieving,
indiflfereut, and absorbed in their own
selfish gratifications, vers. 25-30, He
thus checks the ambition and any un-
warranted expectation of his disciples
by placing the cross before the crown.
But this coming will be difi'erent from
what you expect. First must he
sutfer many things. As on several
other occasions, he teaches his disciples
the necessity of his sufferings. See on
ch. 9 : 22, 44, 45. And be rejected
of, by, this generation, in condemn-

ing him to death and demanding his
crucifixion, and afterward in rejecting
the gospel when offered to them, ch.
23 : 18-21; John 19 : 15; Acts 3 : 13-15;
7 : 51, 52; Acts 13 : 46; 28 : 25-28.
This rejection of Jesus by that genera-
tion shadows forth the rejection of hira
by the world. " When the Son of man
Cometh shall he find faith on thtf
eartli ?" ch. 18 : 8. In this rejection is
implied the necessarv sufferings of his
disciples, Matt. 10 : 24, 25; Rom. 8 : 17 ;
1 Pet. 4 : 13.

26. To unbelievers his coming would
be a day of sudden and unexpected ven-
geance. It would indeed be a day of com-
plete deliverance and redemption to his
disciples ; but Jesus here pictures the
other and darker side — his coming to
judgment of the unbelieving world ;
and this finds a striking illustration in
the destruction of the antediluvian
world. As in the days of Noah,
etc. See the same illustration similarly
used in ^Matt. 24 : 37 ; see also 2 Pet. 2 :
4-10; 3 : 5, 6.

27. The idea of the preceding verse is
expanded and explained in this. Did
eat, they drank. They were living
in apparent security, unconscious of the
calamities that awaited them. Married
wives, etc. Forming new connections
in life and expecting a posterity. The
words do not necessarily imply open
and notorious wickedness, but a per-
fect security, not anticipating their
sudden and terrible doom. As the men
of the old world were unbelieving, heed-
ing not the warning of Noah, giving
themselves up to their occupations and
pursuing their pleasures, so, when
Christ comes, men will be engaged in
their business and seeking their own
self-gratification, indifferent to the
claims of the gospel, and forming their
plans for the future. It will be sudden
and unexpected to them. And de-

894

LUKE XVII.

A. D. 30.

28 "Likewise also as it was in the days of Lot ; 'they did
eat, they drank, they bought, they sokJ, they planted,

29 they builded ; but the same day that Lot went out of
Sodom it rained fire and brimstone from heaven, and

80 destroyed them all. Even thus shall it be in the day

31 when the Son of man «is revealed. In that day, he

'^ which shall be upon the housetop, and his stuff in

25 ; 16. 26 ; 24. 17, 18 ; Mk. 13. 15 ; Phil. 3. 7, 8.

•Ge. 19. 4-25; 2

Pet. 2.6-9 ;Jude

7.
'cli. 8. 14; 14. 1&-

20 ; 21. 34 ; 2 Pet.

3.4.
«Mt. 24. 27-31; 2

Tbes. 1.7; 1 Pet.

1. 13.
k Job 2. 4 ; Mt. 6.

.stroyed them all, so the destruction
of the "wicked will be complete and
universal.

28. Jesus further illustrates his
coming to a wicked world and the con-
dition of tilings preceding it by the
carnal ease and securitv of the Sodom-
ites, Gen. 19 : 1-29 ; 2 Pet. 2:6; Judg.
7 : 14, 15. This illustration is recorded
only by Luke. L<ot, the son of Haran
and nephew of Abraham, Gen, 11 : 27,
31. He followed his uncle from Ur,
and afterward from Haran to Canaan,
Gen. 12 : 4-G; 13 : 1. When their flocks
became so great that they could not
continue together and their shepherds
sometimes quarrelled. Lot chose the
plain of Sodom, where he continued to
dwell till the destruction of that city
and those adjacent to it. He was a
righteous man (2 Pet. 2 : 7), but his
life and character seem to have been
marked with grave imperfections.

They did eat, they drank.
Sensual and corrupt, they were ab-
sorbed with temporal concerns and ig-
nored even the thought of danger.
They bought, they sold, they
planted, they builded. Active,
enterprising, they counted upon the
continuance of their prosperity. They
continued a course of careless living,
with no expectation of destruction.

29. But the same day, etc. The
suddenness of the destruction is brought
into view. It rained fire and brim-
stone, burning brimstone, sulphurous
flames. From heaven. "Jehovah
rained brimstone and fire out of
heaven," Gen. 19 : 24. God controls
the elements as he pleases. Destroy-
ed them all. Not only a sudden but
an utter destruction.

30. Even thus. After this manner,
suddenly and unexpectedly to un-
believers, will Christ come bringing
judgment upon them. When the Son
of man is revealed, is manifested in

his power and glory, when he shall ap-
pear visibly, and his power be sensibly
displayed. The same verb is used in 2
Thess. 2 : 3, 6, 8.

The following historical note on this
passage by Dr, J.J. Owen is worthy of
thought : " There was an unwonted de-
gree of active enterprise throughout the
whole Roman empire in the time of
Christ's appearance upon earth, and es-
pecially in the reign of Vespasian and
Titus, by whom Jerusalem was destroy-
ed. The increase of luxury and sen-
suality in the same period is too well
authenticated a fact to be disputed.
What was true of the times of this
subordinate appearance of our Lord to
destroy Jerusalem will no doubt be
far more striking when the teeming
population of earth shall be arrested in
their worldliness and sensuality by the
trump of the archangel summoning
them to judgment."

31. Jesus foi'e warns them that they
must be ready to leave everj'^thing.
Applicable to both the destruction of
Jerusalem and our Lord's second
coming. In that day, the day in
which "the Son of man is revealed."
ver. 30. This would appear to refer
primarily to his second coming, but
may also be applied to its type, the
destruction of Jerusalem, when the
power of Christ, the King of kings,
was revealed in judgment upon a wicked
and unbelieving people.

Housetop. Literally, upon the
house. The houses in Palestine were
flat-roofed and communicated with each
other, so that a person might proceed to
the city walls and escape without com-
ing down into the street. Persons would
naturally go to the housetop to view an
invading army. Jesus, however, may
have referred to escaping by a stairway
leading from the court to the roof with-
out entering the house. The admonition
is not against coming doivn, but against

A. D. 30.

LUKE XVII.

395

the house, let him not come down to take it away: '^,r?'"- '^Z'' .'-;

and ho that is in tlio tiokl, k^t him likewise not return 2 Pet. -i. 20-22. '
32,33 back. »Kemeniber Lot's wile. •* Whosoever shall Jch. 9. 24- Mt"i'o.

seek to save his Hie shall lose it; and whosoever shall
34 lose his lite shall preserve it. ^I tell you, in that

k Mt. 24. 40, 41 ; 1 Thes. 4. 17.

8'J; 16. 2."); Mk.
8. :«; John 12.
25 ; Rev. 2. 10.

cominET down to take his stuff, goods, I
househoki goods ami valuables. The ,
st^iirway landed " outside the house, but
witliin the exterior court. It would not I
be either agreeable or safe to have the
stairs land outside the enclosure alto- !
gether, and it is rarely done, except in j
mountain villages and where roofs are I
but little used." — Dr. Thomson, The j
Land and the Book, vol. i., ]). 52. So >
likewise he that is in the field, [
engaged in labor, and having lel't his
upper garment with everything at his ]
house, let him not return back to
remove or save anvthiug, however val-
uable. Compare* Matt. 24 : 17, 18. |
This injunction received an illustration :
and was obeyed in the siege of Jerusa- ;
lem. By a singular providence the Ko- I
man general Cestius, after taking a por- !
tion of the city, with good prospects of i
capturing the whole, withdrew without
any apparently good reason. This gave j
the Christians an opportunity to escape, '
which they did, over the mountainous
region to Pella and other places east of
the Jordan, where the country was at
peace with the Romans. Pella was on
the northern border of Perea. Accord-
ing to Eusebius the historian, the
Christians were divinely directed to flee
thither.

32. Jesus cautions them against vacil-
lation of purpose by again referring to
the destruction of Sodom and reminding
them of one who perished through fick-
leness and turning back. Remember
Lot's wife. She commenced to flee
through the urgency of the angels, but
she hesitated, looked back with longing
desire, and even turned her face toward
the doomed city, and perished in its de-
struction. " Instead of following close
upon her husband's steps, she turned
her face toward the home she unwill-
ingly left; and while he barely escaped
the storm, she was overtaken "by it and
perished." — Dr. Conant on Gen. 19 :
26. She became '"a pillar of salt," en-
crusted by it. She became a monument
of file divine wrath aud of " that earth-

ly-mindedness and self-seeking which
wishes to preserve the lesser at any cost,
and thereby loses the greater." Meyer
says: "Her slowness to give up all in-
terests in earthly possessions ruined her.
Kemember her and abandon all."

33. Jesus still further warns against
a secular and worldly spirit by the use
of one of his proverbial savings, Matt.
10 : 39 ; IG : 25 ; Mark 8 : 3o ; John 12 :
25; Luke 9:24, which compare. Its
application is here different from that
in the other passages. Whosoever
shall seek to save his life, by the
ordinary means of worldly wisdom and
caution, such as gathering up his goods
and seeking some fortified position,
shall lose it. He who fixes his heart
on his earthly treasures and is unwill-
ing to abandon them shall perish. But
whosoever shall lose his life, ac-
cording to worldly judgments, aban-
doning property and means of living,
and apparently facing death, shall
preserve it, not only temporally, but
unto life eternal. The verb translated
preserve is found in the Xew Testament
only here and in Acts 7 : 19, and means
preserve alive; not merely shall not
perish in the destruction connected
with Christ's second coming, but also
shall be partakers of the salvation and
life connected with it. Doubtless in the
destruction of Jerusalem there were
many illustrations of this in the nar-
row escapes of individual Christians,
who, in abandoning everything and
apparently rushing into the jaws of
death, were presers'ed alive; while
those who condemned their apparent
folly, pursued an opposite course, met
a fearful death. Yet the illustration
must not be limited to physical life
and death ; and especially in its appli-
cation at the second coming of Christ,
it must include the spiritual, since then
the spiritual and eternal will be insep-
arably connected with life and death.
To perish then will be to perish eter-
nally, and to live then will be a life
everlasting.

396

LUKE XVII.

A. D. 30.

night there shall be 'two men in one bed ; the one shall

35 be taken, and the other shall be left. Two women
shall be grinding together ; the one shall be taken,

36 and the other left. Two men shall be in the field ; the

37 one shall be taken, and the other left. And they
answered and said unto him, Where, Lord ? And he

> Eze. 9. 4-6 ; MaL
3. 18.

34. Jesus adds two or three examples,
showing not only the suddenness of his
coming, but also the divisions which
shall then be made according to the
principle which underlies the statement
in the previous verse. I tell you, /
say to you. These words render em-

I^hatic the important declarations which
ie now makes. In that night. About
equivalent to in that day. In repre-
senting the close and intimate fellow-
ship denoted by two occupying the same
bed, it would be most natural to say in
that night, being the time when persons
are wont to be in bed. Christ, too, comes
as a thief in the night. Matt. 24 : 44.
Besides, we now know from the rotund-
ity of the earth that while it is day in
one place it is night in another. Luke
alone gives this first example. In one
bed. Some would interpret dining-
couch, but this is by no means probable.
One, who has forsaken all, shall be
taken, saved as a follower of Christ;
the other, having chosen the world
and fixed his heai't upon it, shall be
left to perish. One and the other are
masculine in the original.

35. Tavo Avomen shall be grind-
ing together. Grain was ground by
a hand-mill, and generally by women.
This was performed usually at early
dawn, in preparation of the morning
meal and for another meal at the close
of day. " In the court of one of the
houses of this village (Jenin, on the
border of the plain of Esdraelon) I saw
two young women sitting on the ground
engaged in this mode of grinding. The
mill consisted of two stones, the upper
one circular, the lower one partly so,
with a projection on one side two or
three inches long, slanting downward,
and scooped out so as to carry oif the
meal. The lower stone had an iron
pivot, I think it was, extending from its
centre through a hole in the centre of
the upper stone. An upright handle was
fixed in a socket near the edge of the
upper stone, and both the women, tak-

ing hold of this handle, whirled the
stone round and round with great rapid-
ity. One of them every now and then
dropped a handful of grain into the
hole at the centre of the upper stone.
. . . At an earlier stage of my journey,
at Pompeii, in Italy, I had seen a pair
of millstones entirely similar to these
in the East. They were in the house
known among the ruins there as the
house of the baker, occupying, in all
probability, the very spot where they
stood on the day when the eruption of
Vesuvius buried that ill-fated city."^
Dr. Hackett, Illustrations of Scrip-
ture, p. 86.

One shall be taken. One of the
elect shall be taken by the angels and
borne to the presence of Christ and the
company of the redeemed. The other
is left to be borne at length to the com-
pany of the wicked at the left hand of
Christ. See Matt. 24 : 31. The sudden-
ness of his coming is thus illustrated in
this and the next verse. See the same
examples in Matt. 24 : 40, 41.

36. Two men, simply two, shall
be in the field, engaged in their daily
occupation. One shall be taken,
etc., as in the preceding verse. This
verse is not found in the oldest manu-
scripts, and is omitted by the highest
critical authorities. It is supposed to
have been interpolated from Matt. 24 :
40.

In these three examples the first
denotes the most intimate friendship;
the other two, companionship in la-
bor.

37. Where, Lord? Where shall
this take place? Luke, more than
Matthew or Mark, notices the questions
which gave rise to observations and
discourses, ch. 11 : 1 ; 12 : 13, 41 ; 13 :
23, etc. The disciples were excited with
mingled surprise and fear. Their ques-
tion gives Jesus an opportunity of
declaring that punishment will not be
confined to any one spot, but will be
inflicted wherever sin may be found.

A. D. 30.

LUKE XVII.

397

said unto them, ""Wheresoever the body ?.v, thither ""Mt. 24. 28.
will the eagles be gathered together.

Wheresoever the body is, etc. The

hodf/, like carcass in Matt. 24 : 28, is to
be understood ot' the deail body whieli
is easterly souujht by birds of i)rey. The
expression is j)roverbial, and contains
much truth in a nutshell. The cai^^les
and carrion vultures, which were often
included by the ancients among eagles,
would quickly scent the corrupt carcass
and gather around it. The precise ap-
plication has been much disputed. The
preferable meaning here is: Wherever
sin is, there will punishment find it.
This might be expanded thus : As surely
as the eagles gather around a lifeless
body, so surely will the Son of man
come to judgment ; and the angels shall
gather out of his kingdom all that
offend and do iniquity, Matt. 13 : 41.
It is, however, not unHkely that Jesus
uttered this language here with great
pregnant meaning, designing more than
a single application, and that it has
been verified frequently in Jewish
history, and will be especially in the
history of the world at the second
coming of Christ.

Kemarks.

1. Ofi^ences are certain in such a
world as ours, but their authors are
responsible, ver. 1 ; Lev. 19 : 14; 1 Sam.
2 : 17 ; Matt. 18 : 7-9; Rom. 14 : 13-16,
21 ; 1 Cor. 8 : 9, 12.

2. How great the guilt in causing a
Christian to go astray ! vers. 1, 2 ; 2 Pet.
2 : 1-8.

3. Rebukes of sin should be mingled
with compassion for the otFender, ver.
3 ; Lev. 19 : 17 ; Matt. 18 : 15 ; Prov. 24 :
29.

4. We should forgive even as we hope
to be forgiven. It is folly to withhold
mercy when we need mercy. They
who need infinite forgiveness ought not
to limit that which they grant to their
fellow-men, ver. 4; Matt. 18 : 21-35; 1
Cor. 13 : 4-7.

5. Faith is needed for the performance
of duty, especially in overcoming stum-
bling-blocks and freely forgiving of-
fences. They who find difficulty in
obeying this or any command need to

pray,

i..,v^, "Increase our faith/' ver. .
Rom. 14 : 23; Tit. I : 15; Ileb. 12 : 2

(). No barrier to Christian ])rogress,
nothing within the circle of Christian
duty, is too great for a childlike faith.
" It is a greater victory to root out self-
love from the heart than a mountain
tree bv its roots," ver. G ; Mark 9 : 23 ;
1 Cor.'l3 : 2.

7. Humility, as well as faith, is essen-
tial to godliness, and is inseparably
connected with the right performance
of duty, vers, 7-10 ; Isa. 57 : 15 ; Luke
IS : 14; James 4 : 6, 10.

8. Salvation is of grace, vers. 7-10;
Rom. 3 : 20; Gal. 2 : 16, 21 ; 3 : 11 ; 1
Cor. 15 : 10; Eph. 2 : 5, 8.

9. No one can perform works of super-
erogation or acquire any surplus merit
beyond what is required of him, vers.
7-10; Rom. 3 : 23; 7 : 14-25; 1 Cor. 9 :
16 ; James 3 : 2.

10. The spirit of the gospel is contrary
to a spirit of self- valuation, vers. 7-10 ;
ch. 18 : 14; Isa. 64 : 6; 1 Cor. 15 : 9 ;
Eph. 3:8; Job 22 : 2.

11. We should make Christ's service
our great business and delight, vers. 7-
10; Phil. 3:7-9; Ps. 40 : 8.

12. Like Jesus, we should not allow
increasing hostility to truth to hinder
us from working while it is day, vers.
11, 13 ; ch. 13 : 32, 33 ; John 9 : 4.

13. Sin, like leprosy, is severe and
painful, and affects the whole man, ver.
12 ; Isa. 1 : 5, 6.

14. They who would be saved must,
in faith, cry to Jesus for mercy, ver. 13 ;
ch. 18 : 13 ; Acts 2 : 21.

15. God has seen fit to hinge our sal-
vation on certain conditions, not as
grounds of merit, but as a test and de-
velopment of faith and obedience, ver.
14 ; Acts 2 : 38 ; 3:19; Rom. 10 : 9, 10.

16. Learn the nature of true gratitude.
It ascribes glory to God ; it honors
Christ ; like love, it exhibits itself to-
ward man, vers. 15, 16; Ps. 29 : 1, 2;
50 : 23 ; 116 : 1 ; John 5 : 23 ; 1 John 4 :
20.

17. Professed Christians are often
guilty of base ingratitude, ver. 17 ; Ps.
78 : 42 ; Hos. 6:4; Rev. 2:5; 3 : 17.

18. Those whom we least expect have
often been the first to accept the gospel

398

LUKE XVIII.

A. D. 30.

Parables illustrating the nature of successful prayer.
XVIII. AND he spake a parable unto them to this end,

and to take a foremost place among
Christians, vers. 17, 18; eh. 18 : 30 ;
Matt. 8 : 10, 11 ; Acts 18 : 46-49.

19. "Renewed sinners, while their
hearts overflow with gratitude to Jesus,
should express their gratitude by obey-
ing God and engaging in the appropri-
ate duties of their calling and of relig-
ion."—Barnes. Ver. 19 ; ch. 19 : 8-
10 ; 1 Sam. 15 : 22.

20. A gross and sensual Christianity,
like the Pharisees of old, delights in
legal works, outward forms, and eccle-
siastical display, ver. 20.

21. Christ's kingdom is spiritual and
has its seat in the hearts of believers,
vers. 20, 21 ; John 18 : 36-38.

22. A state religion is not in accord-
ance with the nature of Christ's king-
dom, vers. 20, 21.

23. Many, like the Pharisees, see not
the spiritual growth and power of
Christ's kingdom, and fail even to rec-
ognize its presence, although it is all
about them, vers. 20, 21 ; John 1 : 26.

24. In days of trial and persecution
Christians long for the return of the
Son of man. It is to be feared that in
these days of prosperity we are too un-
mindful of his second coming, ver. 22 ;
1 Thess. 4 : 13-18 ; 2 Thess. 2:1,2.

25. We must guard against false
leaders, especially in times of political
convulsions and spiritual darkness, and
trust only in Jesus as the true Messiah,
ver. 23 ; Acts 20 : 30 ; Eph. 5:6; Col.
2:8; 2 Thess. 2 : 3.

26. Christ's second coming will be
unexpected, sudden, and manifest
throughout the world, ver. 24 ; 1 Thess.
5 ^ 2, 4 ; 2 Pet. 3 : 10 ; Rev. 1 : 7.

27. It was necessary that Christ's ex-
altation and glory should be preceded
by the lowest depth of his humiliation,
ver. 22 ; ch. 24 : 25, 26 ; Phil. 2 : 6-9. _

28. We should live in constant readi-
ness for our Saviour's coming, either in
death, judgment, or the clouds of
heaven, vers. 26-30 ; 1 Thess. 5 : 5-7 ;
Bev. 2 : 7, 11, 17, 26; 3:5, 12, 21.

29. We should cherish a spirit of con-
secration to Christ and of readiness to
leave everything earthly for him at any
moment, vers. 31-33 ; Gen. 19 : 17 ;
Prov. 22 : 3 ; 2 Pet. 3 : 11.

30. The coming of Christ will be a
time for separating the righteous from
the wicked, a day jovous to the former,
but terrible to the latter, vers. 34-36 ;

I Thess. 4 : 17 ; 5:1-3; 2 Thess. 1 : 7-
10.

31. Lot's wife, an example of vacil-
lation, indecision, and disobedience.
Fleeing from Sodom at the command
of God, she left her heart with her
treasures in the burning city, ver. 32 ;
ch. 9 : 62 ; James 1 : 6-8.

32. Worldly means of salvation will
onlv result in destruction, ver. 33 : 1
Cor. 1 : 19.

33. Self-denial is essential to true dis-
cipleship. Self must be renounced or
we are lost, ver. 33 ; ch. 14 : 26-33.

34. Our only safety is in Christ. So
surely as the eagles gather to devour
their prey, so surely shall judgment
come upon the wicked, whatever their
plans and combinations, ver. 37 ; Prov.

II : 21 ; 16 : 5 ; 2 Pet. 3 : 4-7.

CHAPTER XVIII.

This chapter opens with two parables
illustrating the nature of successful
prayer (ver. 1-14), which are followed
by the account of Christ blessing little
children (15-17), the question of a rich
ruler, and our Lord's answer and dis-
course thereupon, showing the necessity
of self-denial in order to true disciple-
ship, 18-30. After this Jesus the third
time foretells his death (31-34), and in
his journey near Jericho heals a blind
man, 35-43.

1-8. Paeable of the Import lu-
nate Widow ; of the Unjust Judge .
Jesus inculcates persevering prayer and
illustrates one element of successful
prayer— importunity. This is recorded
only by Luke. It is fitting that this
evangelist, who, more than the others,
notices Jesus at prayer, should alone re-
late several parables of Jesus on prayer.
See parable of "A Friend at Midnight "
(ch. 11 : 5-10) and next parable, vers.
9-14. Jesus was probably still in Gali-
lee.

1. And he spake a parable unto
them, to his disciples, ch. 17 : 22. It

A. D. 30.

LUKE XVIII.

390

that men ought "always to pray, and not to faint; »ch. ii. 5-8; 21.

2 saying, There was in a city a judge, which feared not 20'; ro. vi. 12"

3 God, neither regarded man: and there was a widow Epi>. 6. 18; Phil!
in that city ; and she came unto him, saying, ** Avenge i'tIcs^s' 17 ^'

4 me of mine adversary. And he would not for a opg. 9. jg ^o- 10.

1,2, 12-15; 119.84. ' '

seems natural to suppose that Jesus
spoke this parable while the prophetic
words of the last chapter regarding his
second coming were still fresh in the
minds of his disciples. In view of his
second coming, the trials that should

E recede it, the longing of his people for
is appearance, it would become them —
nay, it would be a necessity iu order to
their full deliverance — to be constant iu
prayer.

To the end should not be in italics,
for the original requires this or a simi-
lar phrase, toith reference to, or simply
that. The intention of the parable is
here stated, or the point which it was
designed to illustrate and enforce. " The
key," it has been remarked, " hangs at
the door." That men, rather, that
they, the disciples, and they who should
be disciples after them. Ought, the
duty and implied necessity of constant
prayer. Always to pray, day and
night, ver. 7. The spirit of prayer
should be kept iu constant and lively
exercise, 1 Thess. 5 : 17. True prayer
is not the mere utterance of a prescribed
form of words, but the expression of the
spiritual life, " the rising of the inmost
soul to God." Yet, as with the appe- j
tite, the devotional spirit will have its
stated times of asking ; and since it has
constant needs, and a constant necessity
of reaching out after grace, holiness, and
God, its condition is that of devout
longing and of waiting on God, Eph. 6 :
18. And not to faint, not languish
and fail and become discouraged through
overpowering evil. This is closely con-
nected with the preceding words, pre-
senting the negative side. Prayer
must not only be constant, but perse-
vering. To be ever iu the spirit of
prayer will require a struggle. It will
be easier to begin a habit of prayer than
to continue it. The exhortation to faint
not is as important as that to pray
always.

2. In a city a judge. Rather, in
a certain city a certain judge. The
language is lifelike, and m the vivid

narrative style common to the parables
given by Luke. According to the
Mosaic law, all the cities of Israel were
to have their judges, who were to ad-
minister justice without partiality,
Deut. 16:18; Ex. 18 : 21 ; 2 Chron. 19 :
6, 7. Compare Matt. 5 : 21, 22. Very
likely just such a case as this had oc-
curred. Feared not God, neither
regarded man. A strong and em-
phatic expression iu the original, de-
noting a person of unprincipled and
reckless depravity. He stood in no
awe of God, and entertained no rever-
ence and respect for men and their
opinions concerning him. Without
these two restraining influences, he was
perfectly reckless, following his own
caprice and consulting his ease and
selfish interests. How directly op-
posite to requirements of the law was
his character ! Ex. 23 : 6-9 ; Lev. 19 :
15 ; Deut. 1 : 16, 17. It must be borne
in mind that in this parable God is not
compared with but contrasted with this
judge, ver. 7.

3. A widow. The condition of
Avidows was indeed desolate, helpless,
and friendless. The treatment to which
they were exposed is implied in the
directions and warnings of Scripture,
Ex. 22 : 22 ; Deut. 10 : 1 7 ; 24 : 17 ; 27 : 19 ;
1 Kings 17 : 9, 12 ; Mai. 3:5; Mark 12 :
40. This widcw, easily injured and
not readily protected, without influence
and unable to bribe, had little to hope
from this wicked and ease-loving judge.
She also dwelt in that city, and there-
fore was no stranger to the judge, who
could the more easily put aside her
claim as especially unworthy of his
notice.

And she came unto him. The
original seems to point to continued
action and the next verse implies it.
She used to come to him, or, she went
to him and continued to go. Avenge
me. Do me justice against, deliver
me from or exact justice for me from
my adversary, or opponent, in ray
suit before thee. There is no idea of

400

LUKE XVIII.

A. D. 30.

while : but afterward lie said within himself, Though

5 I fear not God, nor regard man ; yet because this
widow troubleth me, I will avenge her, lest by her

6 continual coming she weary me. And the Lord said,

revenge. She simply desires to have
justice done. It is implied that her
cause was just, that it had been proved
and acknowledged by the judge to be
such ; notwithstanding which, she in
her helplessness was suffering from the
oppressive hand of her enemy. She
asks the judge to interpose justice,
execute the law, and maintain her
right.

4. For a while. For a time he is
perfectly indifferent, and puts her off.
He does not wish to disturb his ease.
He would not. Neither her gifts,
her influence, nor her displeasure af-
fected his selfish nature, and he is de-
termined to have nothing to do with it.
It is implied, however, tliat the widow
continues to come at those times when
access could not be denied her, and
renews her urgent request again and
again.

But afterward. After a sufficient
time to convince the judge of her
earnestness and persistency, and of the
hopelessness of soon being rid of her,
he changes his purpose, not from a sense
of justice, but from a pui-ely selfish
consideration. He said w^ithin him-
self. It adds beauty to the parable
that the conclusion of the judge is thus
stated. The real ground of his act in
avenging the widow is thus brought out,
and the only one which he would be
willing to recognize or have others
recognize as the reason. He would
have no one suppose that it was
from any fear of God or any regard for
man. Yet his language implies his
belief in the existence of God, and at
the same time his open contempt for
divine authority and for the rights of
his fellow-men. His soliloquy shows
that his character was not only known
to others, but to himself, and that he
prided himself in it. It would be dif-
ficult to give a more vivid picture of a
hardened, heaven-daring man. Yet
that such a man should have been
moved to do justice by the constant
entreaties of a weak, defenceless widow
most strikingly illustrates the power of
importunity.

5. Yet because. Compare the sama
expression in ch. 11 : 8. What motives
derived from duty to God or man fail
to do selfishness accomplishes. This
widow troubleth me, annoys and
vexes me. Lest by her continual
coming, literally, coming to the end
or for ever — that is, continually. So long
as life lasts and her request is not
granted. The strong language is per- j
fectly natural in one who was impatient i
and foreboding an annoyance which
would be long and incessant. She
weary me. The verb in the original
means literally to beat under the eye,
and secondarily, to treat with severity,
torment, harass, distract, worry out.
The only other place where it is found
in the New Testament is in 1 Cor. 9 :
27, " I keep under my body," treat with
severity, severely discipline my body.
Some take the verb in its primary sense,
and represent the judge as fearful lest
the widow, becoming desperate, should
attack him and do him violence. But
such a supposition is quite inconsistent
with the character of the weak and sup-
plicating widow, and also with that of
the judge as regarding not man. The
figurative sense is clearly demanded,
and the connection points quite exactly
to the meaning in which the word is to
to taken. This woman was a trouble,
an annoyance, to him. Each time she
came to renew her request was like a
blow in the face, a vexation. He fore-
boded that it would be incessant, a
constant beating, torment, worriment,
or plague. She would thus as it were
beat him out, distract, worry, and tveary
him, or, to imitate the strength of the
original, weary me out. Such exaggera-
tion is the language of impatience and
selfishness. Common usage has similar
terms, such as, " I am worried to death."
The word here is just the one that an
unjust and godless judge would natural-
ly use under the circumstances, and
strikingly reveals his rough and un-
refined character. It was very nearly
the same motive, though more mildly
expressed, which led the apostles to
ask Jesus to send away the woman

A. D. 30.

LUKE XVIII.

401

7 Hear what tho unjust iuilc^e saith. And p shall not Pl>eu. 32. 3G; i
8

(rod avonge his own oloct, which cry day and nipfht
unto him, thoujih he bear long with them? I tell
vou, "ithat he will avenge them speedily. Neverthe-
less, 'when the Son of man cometh, shall he tind faith
on tho earth ?
9 And he spake this parable unto certain 'which
trusted in themselves that they were righteous, 'and
10 despised others. "Two men went up into the temple

4 ; Pro. 30. 12 ; Ro. 10. 3. » ch. 7. 39 ; 15. 2 ; 19. 7 ; John 9. 28, 34

Saiu. 2G. 10, 11 ;

IN. 10. 15-18; 2

Thes. 1. 6, 7;

Rev. fi. 10, 11.
q P.S. 40. 5 ; Hob.

10. ;17; Rev. 22.

12, 20.
'Mt. 21.9-13;neb.

10. 23-36; Jam.

5. 1-8.
•ch. 10.29; 16. 15;

Job 9. 20, 21 ; 25.
"eh. 7.29, 30.

of Canaan, "for she crietli after us,"
Matt. 15 : 23.

6. The Lord. Thus Luke frequently
designators Jesus, see on ch. 7 : 13.
Here, perhaps, our Lord paused in his
discourse a moment, so that the atten-
tion of all might be fixed upon tlie
effect of this widow's importunity U])on
this unjust judge, as exhibited in his
language. Then, resuming, Jesus ex-
claims, Hear, give attention and reflect
upon this surprising utterance, what
this unjust judge saith, showing
the power of importunity even upon an
unrighteous and faithless man, and
when even applied by a feeble woman.
Unjitst is emphatic ; with it the assumed
holiness and righteousness of God is in
contrast, ver. 7. Compare ch. 16 : 8,
where we have the same designation,
"ihe unjust steward."

7. And shall not God avenge,
vindicate (see note on ver. 3), his own
elect, his chosen ones? His people's
cause is dear to him. He is jiist, and it
is impossible for him to reject or neglect
his chosen. Which cry day and
night unto him. Who is the more
grammatical word. The reference is to
those who habitually and fervently ap-
peal to him for help. The expression
is designedly strong. Though he
bear long with them ? There seems
to be a little ambiguity here when com-
pared with the next verse. A better
Translation is, "though he u long-suffer-
ing with them." He does not check tlie
oppressors of his people immediately.
There seems to be delay.

8. I tell you, an emphatic utterance,
that he will avenge them speedily.
We must not limit the "speedily" by
our notion of time ; the day of the Lord
is not like ours. AVhen he arises to
vindicate, he makes short work. See 2
Pet. 3 : S-10. The great Teacher adds

a practical question calculated to lead
one to self-examination concerning his
possession of faith. Nevertheless,
vet, when the Son of man cometh,

hi the great day of vindication, in the
character of judge, to overthrow the
wicked and rescue the righteous, shall
he tind faith on the earth? Will
there be to any extent a strong confi-
dence, that will show itself iu such
fervency and continuance as the case of
the widow illustrates ? There are several
scriptures which refer to the period
about the time of the second coming in
language similar to this. The interrog-
ative form here certainly supposes that
the faith of professed disciples will be
called to a great conflict, and the form
of the question leads us to infer that the
aggregate of faith in that dav will be
small and feeble. Read 2 Pet. 3 : 34 ;
2 Tim. 3:1-5; Jude 15-18. A thought-
ful comparison of these passages will
suggest whether our Saviour did not
throw his thoughts beyond the particu-
lar application of the parable, and give
a hint of the fearful apostasy that will
prevail in the world when he comes, ac-
coi-ding to his word, " in the clouds of
heaven with power and great glory,"
Matt. 24 : 30, 37-39.

9-14. Parable of the Pharisee
AND THE Publican. We have here a
comprehensive account of two repre-
sentative characters revealed by pecu-
liarities in the act of worship. Record-
ed only by Luke.

9. Trusted iu themselves. They
had not seen the plague of their own
hearts, and in their blindness they had
confidence that their moral standing
was right. They had no idea that the
source of righteousness and acceptance
was oitf^ide of themselves. This spirit
fostered the feeling described in the
words despised others. This preface

402

LUKE XVIII.

A. D. 30.

to pray; the one ^a Pharisee, and the other a publi-

11 can. The Pharisee ''stood and prayed thus with him-
self, ''God, I thank thee, that I am not as other men
are, extortioners, unjust, adulterers, or even as this

12 publican, ^l fast twice in the week, ^I give tithes

Phil. 3. 4-9. » ch. 11. 42 ; Le. 27. 30-33.

V Ac. 23. 6-8.
Ts.i:j5.2;Mt.6.5.
«Js. 1. 15; 58. 2;

Jer. 2. 35 ; Rev.

3. 17.
TMt. G. 16-18; Ro.

3. 27; Eph. 2. 9;

is the key to open the parable and show
its application.

10. Went up to the temple. The

word here translated temple denotes
sacred, a sacred, consecrated place, and
is applied to the whole sacred inclosure
of courts and buildings, including the
temple in its strict and proper s^nse,
which is expressed by another word in
such passages as Matt. 23 : 35 ; 27 : 51.
For further on the temple, see chap. 1 :
9. To pray. The temple was a place
for prayer as well as for sacrifice. See
Isa. 56 : 7. Jesus says, " My house
shall be called a house of prayer for all
nations." " Peter and John went up into
the temple to pray,''' Acts 3 : 1. The
third and ninth hours — that is, 9 A. M.
and 3 P. M. of our time — were hours of
prayer in connection with the morning
and evening sacrifice and the burning
of incense. A Pharisee. One of the
two principal sects of the Jews at that
time. They both originated about one
hundred and fifty years before Christ.
The Pharisees were noted for their rigid
observance of the letter of the law and
of their traditions. Among their lead-
ing characteristics were formality, os-
tentation, self-righteousness, and hypoc-
risy. A publican. The publicans,
or the collectors of revenue and taxes
under the Roman government, consisted
of two classes. The first were Roman
knights, who levied the revenues of a
large district ; the second were subordi-
nate collectors, each of whom was re-
quired to pay a certain sum to his supe-
rior, with the privilege of raising as
much more as he pleased for his own
benefit. This led to extortion and op-
pression. The latter class were the
publicans of the New Testament. They
were also under the additional reproach
of being the instruments of a Gentile or
heathen power and a foreign despotism.
Hence the very name of publican was
expressive of a depraved and reckless
character. Jews engaged in this calling
were excluded by their occupation from
respectable society, and were naturally

thrown into that of wicked and disrep-
utable men. This explains the force
of the phrase so frequently used in the
Gospels, "publicans and sinners," eh.
7 : 34. These two men thus classified
are now presented individually by theii
acts.

11. Stood. This is not an improper
posture in prayer. At the dedication of
the temple Solomon stood and also knelt,
1 Kings 8 : 22, 54. Our Lord sanctions
standing (Mark 11 : 25), and there are
examples of kneeling. Acts 9 : 40; 20 .
36 ; 21 : 5. Sitting upright is nowhere
authorized. Thus with himself.
Some think this means that he prayed
only mentally, but this would scarcely
furnish the illustration intended. The
literal order of the original is ^'the
Pharisee standing hy himself prayed
these things.'^ I thank thee. So far
the words are right. Thanksgiving is
an important part of our communica-
tions with God. That I am not as
other men. If in deep humility he
had owned God's distinguishing mercy
toward him, and had ascribed all to the
grace of God, the utterance might be
permitted; but when the next words
reveal his haughty, self-sufiicient, abom-
inable pride, and his mean allusion to
the man who was professing to engage
in the same worship with himself, we
realize that his boastful sacrifice was
abomination to the Lord. In his intense
selfishness he separates himself accord-
ing to the meaning of his name, Phar-
isee, and he lifts his head above all o<h-
ers. He makes but two classes in the
matter of merit; all men are on cue
side, he on the other. He specifies va-
rious characters and separates himself
from them. Extortioners. I never
compel more than is my due. Unjust,
adulterers. I never transgress, I live
a pure life. And then, as if his heart
bounded at the illustration furnished
for a contrast in the poor penitent whom
he saw in the distance, he adds, or even
as this publican. There is no evi-
dence that he knew anything about the

A. D. 30.

LUKE XVIII.

403

13 of all that I possess. And the publican, 'standing » Job 42. 6; Pb.40.
afar off, would not lift up so niut-h as his cyt's unto
hoavon, *'but snioto upon his breast, savinij, ^(rod be •'.Tor. 3i. 18, 19.

It T 1 i. • t T* n *i • i. M's. 51. 1-3; 86. 15.

14 niercilul to me a sinner! 1 tell you, this man went
down to his house ''ju.stified rather thiui the other: •* Ro. 3. 20-26 ; 5. 9.

man, except that he was a publican ; he
had no right to impute to him special
sin becau.^se of his eniployuuMit. The
charity that thinketh no evil would
have avoided such imputation. The
language, wlien probed, reveals an ex-
pressit)n of iinj)udent contempt. Infat-
uated with a sense of his own import-
ance, he asks God to notice the worth-
lessness of the man who stood at the
other extreme of character. Next he
boasts of his positive good qualities.

12, Fast twice in the week. The
only fast positively enjoined was on the
day of expiation, the tenth day of the
second month. Lev. 23 : 27. There are,
however, instances of fasting on other
occasions. See Ezra 8:21; Dan, 10 : 3 ;
Acts 13 : 3. The Jewish fasts in Christ's
time were on the second and fifth days
of the week, Monday and Thursday.
In Isaiah's day fasting was greatly
abused (Isa. 58 : 3-5) ; and when the
parable was uttered, the service had for
the most part degenerated into a de-
praved "voluntary humility," so that
Jesus cautioned his disciples to avoid
in fasting the appearance the hypocrites
assumed, disfiguring their countenances
that they might appear to men to fast.
The Pharisees boasted of their frequent
fastings as evidences of their peculiar
holiness. Tithes of all. A tithe is
a tenth part. Refer to Num, 18 : 21 ;
Lev. 27 : 30-32. For an example of
Pharisaic strictness see Matt. 23 : 23,
This man seems to have been of the
class there mentioned. Possess means
rather acquire. Not tithes of all 1 have,
but of my increase — profits. This utter-
ance completes his profession of neg-
ative and positive goodness.

13, Here is the other part of the pic-
ture. Standing afar otT. There is
a distinction in the words indicating the
posture of the two men that does not
appear in our translation. The word
" stood," as applied to tlie Pharisee,
contains the idea of being put in posi-
tion (ffTa^ei?), while the standing (eo-Tajs)
of the publican was the mere transient
remaining. Would not lift so much

as his eyes toward heaven. Con-
scious of guilt, he cast his eyes down-
ward, as is natural for those who have
similar feelings, Ps. 40 : 12 ; Ezra 9:6;
Dan, 9 : 7. Smote upon his breast,
an action which denotes great grief, vi-
olent trouble within the breast. Nab. 2 :
7 : Luke 23 : 48. The many pungent
sorrows of that soul cannot be repress-
ed, and in addition to the gesture there
burst forth the words, God be mer-
ciful to me a (t/ie) sinner. We have
here a full, explicit confession and an
anxious cry for mercy. He not only
makes the general confession, but sin-
gles himself out as the sinner. The
Greek article does not appear in our
translation. Note the importance of a
little word, " The" shows the personal
individual application, as though he
said, "Lord, all men are sinners, and I
as a man am in the common condemna-
tion, but my thoughts just now are di-
rected to myself, I am the sinner." His
is the feeling uttered by Job : " Rehold
I am vile; what shall I answer thee?
I will lay my hand on my mouth. I
abhor myself, and repent in dust and
ashes," The Pharisee was blind, the
publican saw himself as lost. The be
merciful is not the usual cry for mercy
merely. It belongs to the family of
words used in connection with the shed-
ding of substitutionary blood, and con-
tains, therefore, the idea of mercy
through atonement. The petitioner rec-
ognizes God's plan of pardon through
the slain sacrifice.

14. I tell you, emphatic words,
equivalent to, Give heed to what I am
about to say. This man went down
. . • justified rather than the
other. The woM rather is to be ex-
plained by such passages as Eph. 4 :
28; 5 : 4, 11; Heb. 11 : 25, where the
vrord excludes comparison and includes
contrast. The Pharisee was not at all
justified. He ofiered no petition, indi-
cated no sense of need. He said, in ef-
fect, " I am holier than thou." He stum-,
bled through his own blindness. The
other felt and confessed his sins ; he

404

LUKE XVIII.

A. D. 30.

•for every one that exalteth himself shall be abased; "ch. 14. 11.
and he that humbleth himself shall be exalted.

Jesus blesses little children.

]5 'And they brought unto him also infants, that he 'Mt. 19. 13-15 ;Mk.
would touch them : but when his disciples saw it, they ^^' ^^"^®"

J 6 rebuked them. But Jesus called them unto him, and

said, Suffer little children to come unto me, and for- ^ . ^
bid them not: for ^^ of such is the kingdom of God. Pet. i. 2.

14. 20; 1

found that God was faithful and just to
forgive liim and cleanse him from all
unrighteousness. To him belonged the
promise, " To this man will I look.^ even
to him who is poor and of a contrite
spirit, and trembleth at my word," Isa.
66 :2.

Jesus states the principle by which
exaltation or abasement is ensured.
Exalteth himself, like the Pharisees.
Shall be abased, by the divine con-
demnation. Humbleth himelf, be-
fore God and as a servant of his breth-
ren. Exalted, by the divine favor
and the honor that comes from God.
Somewhat similar to this is Ezek. 21 :
26, " Exalt him that is low and abase
him that is high," and the rabbinical
sentiment, " My abasement is my exal-
tation, and my 'exaltation my abase-
ment." The maxim which Jesus an-
nounced on this and several other oc-
casions (chap. 14 : 11 ; 18 : 14) is, how-
ever, superior to all similar ones as a
universal principle of God's govern-
ment, and as embracing man's agency
in his exaltation or abasement : " Shall
exalt himself; shall humble himself,"
Prov. 16 : 18.

15-17. Little Children brought
TO Jesfs, Matt. 19 : 13-15; Mark 10 :
13-16. Mark's account is the fullest.

15. Infants. Matthew has little
children ; Mark, young children. The
same word in the original, but the word
whicn Luke here uses means a babe,
an infant. It is used chap. 2 : 12, 16 ;
Acts 7 : 19 ; 2 Tim. 3 : 15 ; 1 Pet. 2 : 2.
They were evidently little children of
tender age. They brought, hore, them
in their arras or led them. The verb
in the original may be applied to either
mode of bringing them. Who brought
them we are not told ; probably the
fathers and mothers or those who had
charge of them. Jesus may have been
about to depart from the place where

he was, and hence the parents may
have sought his blessing on their chil-
dren before he left.

That he would touch them.

Luke and also Mark appear thus to
bring out the modest form of their re-
quest. Matthew states the full meaning,
" that he should put his hands on them
and pray." The object of their bring-
ing them was that he might bless them,
or invoke the blessing of God upon
them. Thus Jacob put his hands upon
the two sons of Joseph and blessed
them, Gen. 48 : 14. It seems to have
been common among the Jews to put
their hands on persons when they
prayed for them. Compare Mark 5 : 23:
Luke 4 : 40. It was also customary
with the Jews for the greater to bless
the less, Heb. 7 : 7. His disciples
rebuked them. They probably felt
that the various duties of Jesus were
too urgent for him to turn aside to bless
little children. They may have been
very much engaged in their conversa-
tion with Jesus, and did not wish to be
interrupted, feeling that it was more
important that they be instructed thau
that parents and friends be gratified in
having their children blessed. They
seem also to have thought it unsuitable
for little children to be brought to Je-
sus either at this time or for this pur-
pose, and hence the reply of Jesus,
Suffer little children, etc. How chill-
ing the rebuke of these disciples to
fond parents who had doubtless been
greatly moved and drawn by the wise
and tender words of Jesus ! But they
were doomed only to temporary disap-
pointment. Marie says he was much
displeased at what the disciples had
done.

16. Jesus calls them and says, Suffer
little children. Jesus was pleased to
have them come to him. He gives the
reason, for of such is the lungdom

A. D. 30.

LUKE XVIII.

405

17 •'Verily, I say unto you, Whosoever shall not receive
the kingdom of God 'as a little child shall in no wise
enter therein.

Question of a rich ruler ; our Lord's answer and discourse

thereupon.

18 And a certain ruler asked him, saying. Good Mas-

19 ter, what shall I do to inherit eternal life? And Jesus
said unto him. Why callest thou me good? none is

>>Mt. 18. 1-5,
Mk. 10. 15.
« 1 Tct, 1. U.

10;

JMt. 19. 16-30; Mk.
10. 17-31.

of God, for to such as these belongs the
kingdom of God. Who are meant by
8U3h is evident from Mark 9 : 2, these
little ones that believe in vie, those who
bave a childlike spirit, humble, teach-
able, submi.ssive, and obedient. Such,
indeed, are subjects and citizens of the
Messiah's kingdom, and entitled to its
blessings both for time and eternity.
Next verse confirms this symbolical
reference of children to the childlike
dispositions of the regenerated.

For a discussion of the subject at
length see notes on the parallel pas-
sage in Mark.

17. What Jesus has stated concerning
the little ones leads him to present an
important and closely-connected truth.
A person cannot belong to the kingdom
of God without entering it, and he can-
not enter it without a child-like spirit.
This solemn truth he introduces with
the authoritative expression, Verily I
say unto you, . . . shall not re-
ceive the kingdom of God, in
their hearts (chap. 17 : 21), shall not re-
ceive Christ and the gospel (ch. 1 : 15),
as a little child, with the humility,
simplicity, and confidence of a little
child. He shall in no wise enter
therein, and hence he cannot be saved.
We can only enter by receiving Christ,
the Kins, his laws, etc., in a proper
spirit. Thus this verse shows that the
meek, humble, and childlike disposi-
tion implied in the preceding verse is
necessary to discipleship.

18-30. The Rich Youngs Ruler.
Discourse ox Riches and Forsak-
ing ALL FOR Christ's Sake. One
thing lacking. This seems to have oc-
curred soon after Christ's blessing the
little children, Matt. 19 : 16-30 ; Mark
10 : 17-31. Mark is the fullest and
most vivid. Luke is the briefest. Mat-
thew (19 : 28), however, records a prom-
ise to the twelve not found in the other
evangelists.

Mark says when he had gone forth
into the way from the house where he
had stopped, and where he taught hia
disciples and blessed the little children
on his journey toward Jerusalem. Thia
definite connection is preserved only by
Mark, "Matthew and Luke agreeing
with him in the order of events.

18. A certain ruler, a man distin-
guished from the people, not only by
his eager and earnest coming to Jesus,
but also by his rank. He was a ruler,
probably of some neighboring syna-
gogue. Matthew (19 : 20) speaks of him
as a young man, probably between twen-
ty and forty. He did not come, like
many others, "tempting him" (Mark 10 :
2), but with reverence and desires to be
taught. He was honest, but self-right-
eous. Mark alone states the fact that
he came running and kneeled to him.

Good 3Iaster, teacher. A teacher
indeed like himself, but one of superior
and eminent virtues. What shall 1
do, etc., a question which a convicted
sinner might have asked, as those did
upon the day of Pentecost (Acts 2 : 37),
but which here meant, What work of
merit (Matthew says "good thing")
must I do in order that I may attain to
that goodness which ensures eternal
life? Inherit, possess by right, have
for my portion. Eternal life, an un-
ending blessed existence, everlasting
happiness.

19. Jesus Ji7'st replies regarding the
epithet " Good." He reminds him that
absolute goodness belongs not to man,
but to God. The reply was adapted, on
the one hand, to correct the false notion
of the young man, who was expecting
to arrive at absolute and meritorious
goodness, and on the other to point
him to God as the only source of good-
ness to man. Why callest thou me
good? since you regard me as only
a virtuous man, an eminent rabbi or
teacher. None is good, save one.

406

LUKE XVIII.

A. D. 30.

20 good, save one, that is, God. Thou knowest the com-
mandments, ''Do not commit adultery, Do not kill,
Do not steal. Do not bear false witness, • Honor thy

21 father and thy mother. And he said, ^ All these have
I kept from my youth up.

22 Now when Jesus heard these things, he said unto
him. Yet lackest thou one thing: "sell all that thou
hast, and distribute unto the poor, and thou shalt have

kEx. 20. 12, ir,;

Deu. 5. 16-20;

Ro. 13. 9.
1 Eph, 6. 2 ; Col. 3.

20.
n> Phil. 3. 6.

»Mt. 6. 19, 20; 19.
21 ; 1 Tim. 6. 19.

that is, God. God only is absolutely
good. " For thou only art holy," Rev.
15 : 4. Jesus thus makes no reference
to his own divinity, but he shows the
young man how vain his thought of
doing an absolutely good thing. It was
the first blow to his self-righteousness.

20. He then proceeds to the second
part of his answer, and attends to the
great end which the young man wishes
to attain — namely, eternal life. Thou
knoAvest the commandments,
since he was a Jew, and a ruler prob-
ably of a synagogue and instructed in
the Scriptures. As if Jesus had said,
*' Why ask, What shall I do f Why
come to me ? Thou knowest what Goi
has already commanded. Jesus thus
directs his attention first to the com-
mandments, which pointed out the way
of holiness, which is the way of God.
Similarly he had answered the young
lawyer in regard to the law, " This do
and thou shalt live," ch. 10 : 28. The
law was indeed intended to give life to
all who should perfectly obey it, John
12 : 50 ; Rom. 7 : 10. It was fitted to
Adam in his state of innocence and to
holy beings. And in our present fallen
condition it is fitted to show men that
they are sinners, Rom. 7 : 7-9. As a
wise Physician, Jesus would first make
this young man feel that he was sick,
and hence he preaches to him the law.
If he had come a sin-sick soul, he would
have proclaimed to him the gospel, Matt.
11 : 28-30. Jesus quotes as specimens
the second table of the decalogue, the
duties between man and man, becau.se
\hese are the more easily understood
and the more easily tested. The young
man may also have laid less stress on
these than the other commandments,
and may have been remarkably defi-
cient in honor to his parents and in
love to his neighbor (Mark 7 : 9-13 ; ch.
10 : 30-35) ; and then, if he was wanting
in performing his duty toward men,

surely he was lacking in his duties
toward God, 1 John 4 : 20.

The commandments are not given in
their order, but the seventh first, then
the sixth, then the eighth, ninth, and
last of all the fifth. Matthew gives the
sixth first, and then the seventh, but
Mark the same as Luke. The fifth is
placed last, very probably because it is
a positive command. Matthew also
adds, "Thou shalt love thy neighbor
as thyself," a positive summary of the
second table. Mark alone adds, De-
fraud not, by covetousness or any
dishonest act, which appears to be a
brief summary of the tenth command-
ment, Ex. 20 : 17.

21. All these have I kept. Ex-
ternally, in outward appearance, he had
observed them, but he had no insight
into the spiritual nature of the law as
exhibited in the sermon on the mount,
or he would not have thus spoken.
From my youth up. These words
are not given by Matthew, but by Luke
and Mark, according to the highest crit-
ical authorities. As he was still young,
he must refer back to his early youth,
his childhood. But though he was self-
righteous, he felt a sense of need. All
his strict external observances did not
give him peace of mind. He therefore,
Matthew says (19 : 20), also inquired,
"Wliat lack I yet?" He was, like
Saul of Tarsus, sincere, earnest, cir-
cumspect, but intensely self-righteous,
Phil. 3 : 4-6. Mark tells us that Jesus,
beholding him, loved him.

22. Lackest thou one thing. If
thou desirest to have moral complete-
ness and lack nothing, if you would
" be perfect, entire, wanting in noth-
ing." James 1 : 4. See on Matt. 5 : 48.
Sell all that thou hast. Jesus shows
by this single command the weak point
in the young man's character and a
fatal lack in his righteousness. He
places before him a perfect standard,

.. D 30.

LUKE XVIII.

407

tre3.-;ure in heaven : and come, follow me. And when
he heard this, he was very sorrowful : for he was very-
rich.

And when Jesus saw that he was very sorrowful, he
said, °How hardly shall they that have riches enter
into the kingilom of God ! For it is easier for a
camel to go through a needle's eye, than for a rich
man to enter into the kingdom of God. And they

•Pro.
19.
23;

11. 2S; Mt
23; Mk. 10.
IJobn 2.15

>ut not such as he desired. lie wished
o do those performrtuees and observ-
inces Avhieh accorded with his proud
md self-righteous spirit. Jesus places
>efore him self-renunciation, a life of
lelf-denial, and discipleship of the de-
spised Nazarene. Thus we must under-
stand the command, for merely sell-
mg his eartlily possessions would not
:x>i;stitute perfection or the complete
r-ircle of moral obligation. The selling
ill that he had was but a type of giving
ip all for Christ. In his ca.se it was
made the test of love to God and of the
i^alue he put on eternal life. In the
ipirit of love to God and man he was
o distribute to the poor, come, and
bllow Jesus. Mark adds, ** Take up the
jross." The young man, in professing
o keep the commandments, professed
;o love God supremely ; yet Jesus shows
lim that he loved his possessions more
han God, that he valued them above
iternal life, and that he would break
my or all of the commandments of God
ather than part with them. They were
n his case his idol, and therefore they
Qust be sacrificed.

The spirit of this command is requir-
id of every disciple, ch. 14 : 33. Jesus
equires a full surrender of soul, body,
alents, influence, property. He does
lot require us to sell our possessions,
mpoverish ourselves, and thus unsettle
he social system, but he does require
is as his stewards to use the world as
lot abusing it, and to give freelv as we
lave the ability, ch. 12 : 33 ; 1 Tim. 6 :
7, 19. Treasure in heaven. In
dace of thy treasures on earth, Matt. 6 :
9,20.

23. Jesus had taken the young man at
lis word and pointed him to a perfect
tandard, and by it showed him that,
lowever moral and amiable he had
een, he was lacking in the ground
rinciples of righteousness. He heard
his, the saying of Jesus, felt its force,
ut the requirement was too hard for

him. He had great po.s.sessions, and hi?
love for them was inordinate. He there-
fore was very sorrowful : for he
Avas very rich. He has a struggle,
but he cannot give up the world. Thus
his sorrow showed that Jesus had struck
at the idol which stood in the place of
God, and which must be renounced and
forsaken or salvation could not be at-
tained.

24. How hardly, etc. With what
difiiculty shall a rich man become the
subject and attain the blessings and
honors of the new dispensation here
and hereafter ! With what difficulty
shall he be saved !

25. Easier for a camel, etc. The
passage is in harmony with the Oriental
modes of conception and proverbial lan-
guage. Compare also Jer. 13 : 23. It
is a strong hyperbolical proverb, ex-
pressing the greatest conceivable diffi-
culties, the greatest human impos-
sibility of a rich man entering Christ's
kingdom. The following, from Dr.
Fish's Bible Lands Illustrated (pp. 165,
166), is a forcible statement of a view
which has able advocates : " The Jafia
gate is close to the castle of David. I
found in it an illustration of Matt. 19 *
24 as to a rich man going through
' the eye of a needle.' There is here a
small gate in the large one, bearing the
name needle's eye. My dragoman in-
formed me of this, and said it had
always been so called. I afterward
inquired of a Christian Jew, for thirty
years a resident in Jerusalem, wh »
verified the statement, and farther sai. i
that any little gate like that in a large
one, in both Palestine and Egypt, was
called a needle's eye — a fact which I
have since ascertained from other
sources. At nightfall the Jaffa gate,
like the others, is shut, and laden
animals coming up must lie on the
outside. But Mr. Floyd, my dragoman,
stated that he had often seen small
camels, for fear of being run oflf by

408

LUKE XVIII.

A. D. r

27 that heard it said, Who then can be saved ? And he

said, PThe things which are impossible with men are pch.i.37; Jer. 32,
possible with God ^^' ^'"- ^- '

28
29

fol-
say

*iThen Peter said, Lo, we have left all, and
lowed thee. And he said unto them, Verily I
unto you, '"There is no man that hath left house, or
parents, or brethren, or wife, or children, for the king-
dom of God's sake, *who shall not receive manifold
more in this present time, and in the world to come
life everlasting.

Mt. 19. 26; 2 Cor.

12. 9.
<iMt'.19. 27-29; Mt.

10. 28-30.
» Deu. 33. 9.

"Job 42. 10.

the Arabs, passed in through this little
door, after their loads had been removed.
I measured the opening, and found it
two feet six inches wide, by about seven
feet in height. As there is considerable
space in the main gate below this little
one, which the animal steps over, a
small-sized camel, stripped and crouch-
ing, can squeeze througli. So, while as
a big rich man one cannot enter heaven,
yet if he will humble himself and be-
come as *a little child,' and be stripped
of the world and all self-righteousness,
he can enter."

26. They said to one another. Who
then can he saved? An abrupt
question of strong surprise. Quick as
thought the disciples generalized the
class of the rich, or of those that trusted
in riches. They saw that the desire and
love of riches were so common among
men, and also the trust in them, both
of those who had them and those who
were striving to obtain them, as to
seemingly render the Saviour's declara-
tion of almost universal application,
and they exclaim, " Who then can be
saved ?"

27. Impossible with men, pos-
sible ivith God. It is a human im-
possibility. It is beyond human power
lor any to be saved, and especially those
who are surrounded with the dangers
and the difficulties of wealth. God can
break the spirit of covetousness, change
the heart, and make the rich humble,
believing, self-denying, and obedient,
so that they shall trust in God rather
than in their possessions, love him su-
premely, and consecrating all to his
service act only as stewards. All things
are possible, thus including the con-
version and salvation of the rich as
well as of the poor.

28. Peter speaks and says, We
have left all. When you called us, I

we left all, our property and business,
and folloiced thee as personal attendants,
Mark 1 : 16-20; 2 : 14. This declara-
tion of Peter was suggested by the com-
mand of Jesus to the young man,
" Sell whatsoever thou hast," etc. (ver.
22), and his discourse on the difficulty
of rich men attaining salvation. We
are not to regard it as a boast, for that
would have called forth a different
answer from Jesus. It seems to have
been an anxious inquiry regarding
themselves, whether they had com-
plied with what was required. They
had forsaken all. None of them was
rich, yet they had broken many fond
ties and made many great sacrifices.
James and John, sons of Zebedee, had
hired servants (Mark 1 : 20); Matthew
was a man of some property, ch. 5 :
29.

29. For slight variations in the record
of this answer, see Matt. 19 : 29 ; Mark
10 : 29-31. The enumeration of various
family connections indicates that the
self-denial must be complete, devotion
to the kingdom must be supreme.
Christ, his truth, and his gospel are
one.

30. Manifold. In Mark it is a hun-
dredfold. There is a blessing here in
self-denial for Christ and his kingdom.
The world to come, the period
after death. Life everlasting, ever-
lasting state of holy and happy exist-
ence. Life here means not merely
existence, but existence in its right
relation to God and truth, hence holy
and happy existence. As physical life
consists in a certain connection of soul
and body ; so spiritual life, in a certain
connection of the soul with God. Thus
the reward commences in this world,
but has its great realization in the world
to come.

31-34. Jesus again Foretells hir

A. D. 30.

LUKE XVIII.

409

Jesus a third time foretelh hU sufferings, death, and resur-
rection.

31 *Then he took unto him the twelve, and said unto
them, Behold, we go up to Jerusalem, and all things
"that are written by the prophets eoneerning the Son

32 of man shall be aeeomplished. For ^he shall be de-
livered unto the Gentiles, and shall be mocked, and

33 spitefully entreated, and spitted on : and they shall
scourge him, and put him to death : and the third day

34 he shall rise again. ^And they understood none of
these things : and this saying was hid from them,
neither knew they the things which were spoken.

Healing of a blind man at Jericho.

35 *And it came to pass, that as he was come nigh

»Mt. 20. 17-19; Mk.

10. 32-34 ; also

Mt.lrt. 21; 17.22.
»rs.22; Is. ch.53.
»ch. 23. 1; Mt. 27.

2; «ohn 18. 28;

Ac. 3. 13.

ch, 2. 50; 9. 45;
Mk. 9. 32 ; John
10. 6 ; 12. 16,

»Mt.20.2<^-34;Mk.
10. 46-52.

Sufferings, Death, and Resurrec-
tion, Matt. 20 : 17-19 ; Mark 10 : 32-
34.

31. The twelve. He took them
apart from the other followers. See
Matt. 20 : 17. We go up. Jerusalem
is about 4000 feet higher thau the Jor-
dan valley. All things written in
the prophets. Peter tells us that
^'the Spirit of Christ, which was in
them {the prophets), testified beforehand
tlie suflerings of Christ and the glory
that should follow." Read Isa. ch. 53.

32. Delivered. By the treachery
of Judas and by the Sanhedrim. Gen-
tiles. The Greek word for Gentiles
literally means nations — that is, all
nations besides the Jews — and is very
nearly equivalent to our heathen. It
here referred particularly to the Ro-
mans, to Pilate, and the Roman soldiers,
ch. 23 : 35, 36. Mocked, etc. See the
narrative of our Lord's trial and cruci-
fixion as given in the Gospels.

33. Scourge, etc. For this purpose
they would deliver him to the Gentiles.
Crucifixion properly commenced with
scourging, yet in our Saviour's case,
through the petulance of the brutal
Soldiery, he was also mocked. Shall
rise again. As on the two former
announcements of his death, he foretells
his resurrection. This was a gleam of
light which shone up beyond the inter-
vening darkness. Without his resur-
rection his death would have been in
vain, 1 Cor. 15 : 12-18. His resurrec-
tion exhibits unmistakably his divine
power.

34. They understood none of

these things. They may have re-
garded his language as figurative of
great obstacles and difticulties in setting
up a temporal kingdom. Or his words
may have been to them dark and para-
bolic sayings, which thev did not at-
tempt to understand, much less did they
desire to understand in their literal
sense. See ch. 9 : 45, and even after
his resurrection, ch. 24 : 16.

35-43. Healing of the Blind
Man, Mark 10 : 46-52 ; Matt. 20 : 29-
33. Mark again is the fullest, but
Luke alone records the effect of the
miracle on the people, ver. 43.

35. Jericho signifies " the fragrant
place," and was a city of Benjamin
(Josh. 18 : 21), situated about eighteen
miles north-east of Jerusalem and seven
miles west of the Jordan. It was found-
ed probably after the destruction of So-
dom, called "the city of palm trees"
(Dent. 34 : 3), and famous for its roses
and balsam. It was the first city in
Canaan taken and destroyed by Joshua
(Josh. 6 : 24-26), rebuilt five 'hundred
years afterward by Hiel (1 Kings 16 :
34), and became distinguished for its
school of the prophets and as the resi-
dence of Elisha, 2 Kings 2 : 18. Mean-
while, a new Jericho appears to have
been built on a neighboring site, Judg.
3 : 13 ; 2 Sam. 10 : 5 ; Josephus, Bell.
Jud. iv. 8 : 2, 3. From Josephus and 2
Kings 2 : 19-22 we infer that the
ancient city stood near Elisha's foun-
tain, supposed to be the one now named
Ain-es-Sultan, the plain around which
is now strewn with ancient ruins and
rubbish. As he was come nigh

410

LUKE XVIII.

A. D. 30.

unto Jericho, a certain blind man sat by the wayside

36 begging: and hearing the multitude pass by, he asked

37 what it meant. And tliey told liim, that Jesus of

38 Nazareth passeth by. And he cried, saying, Jesus,

39 ^ thou son of David, have mercy on me I And they
wliich went before rebuked him, that he should hold
his peace : but he cried so much the more, Thou Son
of David, have mercy on me I

y Ro. 1. 3.

Matthew says, " as they were going
forth fi-om Jei'icho." There are also
apparent r'isagreements as to the num-
ber of the (healed. But they are only
apparent, not real. It is diflicult to
harmonize the evangelists. If we knew
the full particulars, all would be plain.
Some little circumstances not related
might remove all apparent discrep-
ancies. In our ignorance of the details
of our Saviour's visit at Jericho we
may present several ways which the
learned have proposed for harmonizing
Luke with Matthew and Mark : 1.
There was an old and a new Jericho.
Jesus may have been leaving one and
approaching the other. The first two
evangelists may describe the former
act, while Luke describes the latter.
2. There may have been two miracles,
one just before entering the city and
one as he was leaving it, Luke mention-
ing the former and Mark the latter,
and Matthew describing both under one
account. 3. One of the blind men may
have besought Jesus on his entering the
city, but for some reason was not an-
swered ; but at the departure of Jesus,
on the following morning, with a com-
panion he may have renewed the appeal,
when they both obtained a cure. 4.
Jesus may have remained several days
at Jericho, during which time he would
perhaps visit points of interest in the
vicinity. Compare Mark's language,
" They came to Jericho." The miracle,
therefore, might have been performed,
not when he Avas finally leaving Jericho,
but when he was occasionally going out
o/ Jericho and returning to it. 5. The
Greek verb in Luke rendered to come
nigh may signify to be near. See Sep-
tuagint, 1 Kings 21:2; Deut. 21 : 3 ;
Jer. 23 : 23; Ruth 2 : 20; 2 Sam. 19 :
42. Thus the language of Luke may
mean while he Avas yet near the city,
including the idea expressed by Mat-
thew and Mark. No one need stumble

on an apparent discrepancy like this
when we can conceive of so many ways
of explaining it. The second and fifth
explanations are, however, the least
satisfactory. A certain blind man.
Matthew's two men include the one here
mentioned. His name was Bartimeus.
See Mark 10 : 46. By the wayside,'
Probably the road leading to Jerusalem.
Begging, Probably his blindness ac-
counted for his poverty.

36. And hearing. It was a blessing
that he retained that faculty. The
multitude. Jericho would be full of
iseople who were going up to Jerusalem
to attend the feast of the passover. The
number would be greatly increased by
those coming from Galilee by the way
of Perea to avoid passing through Sa-
maria.

37. Jesus of Nazareth, whose fame
as a prophet and miracle-worker was
familiar.

38. With a loud voice. He is
intensely anxious and earnest. Son of
David, Descendant and successor of
David on the throne of Israel. The
angel of the Lord had previously ap-
plied the title to Joseph, Mt. 1 : 20. It
seems to have been a popular designa-
tion of the Messiah (Matt. 22 : 42), and
by the use of it the blind men acknow-
ledged the Messiahship of Jesus. Our
Lord did not employ this title in speak-
ing of himself, doubtless because it
would favor the idea of an earthly reign
and kingdom, and might lead the people
to desire, as on one occasion (John 6 :
15), to make him king. The titles,
" the Son of man," " the Son of God,"
were of deeper significance and less
liable to be perverted. Have mercy.
Have pitv, show compassion.

39. Rebuked him. They did not
wish to be disturbed and interrupted in
the journey. He cried so much the
more. The rebuke of the multitude
only aroused his earnestness, for he

A. D. 30.

LUKE XVIII.

411

4'> Aiul Josiis stood, and eommaiuk'd liim to bo broiipjht
unto him : jiml when he was coiuo near, ho asked him,

•II sayinir. What wilt thou that 1 shall do unto thcc?

4J And he said, Lord, that I may reeeive my sijrht. And

Jesus said unto him. Receive thy sight: "thy faith 'ch. 17.19.

48 hath saved thee. And immediately he received his

sijrht, and followed him, "glorifying God: and all the 'ch. 5. 26; Ac. 4
people, when they saw it, gave praise unto God. ^^ ' ^^' ^^"

believed tliat Jesus would be willing to
Ileal hitu. It was a trial of his faith.
He saw the diHieulties of his situation,
and faith in the ability and willingness
of Jesus t<» oi>en his eyes exeited him to
surmount every barrier, and to cry
"Have merey on me," etc. A good
illustration of the sinner awake to his
necessity and seeking from Jesus the
salvatiim of his soul,

40. Jesus stood still. lie recog-
nized the title, and stopped to hear
further particulars of the request.

41. What wilt thou? A direct
question, responded to by a specific
answer.

42. Receive thy si^ht. Matthew
pretixed. He had compassion. Thy
laith, etc. For other instances of this
sentiment see ch. 7 : 50 ; 8 : 48 ; 17 : 19 ;
Matt. 9 : 29.

43. Immediately. Forthwith at
the word and the touch, Matt. 20 : 34.
Followed him. Mark adds, "glorif//-
ing God.'' The cured man wishes to be
with Jesus, and mingles in the joyous
procession that is attending him toward
Jerusalem. The eifect of the miracle
upon the people was that they gave
praise unto God.

Kemarks.

1. The duty and privilege of earnest
prayer set before us in this parable is
emphatically enforced in the life of
our great Exemplar. Search out the
various passages in the Gospels that re-
veal to us Jesus in prayer. Then read
Heb. 5 : 7, 8.

2. Wicked men sometimes do com-
mendable things from the force of cir-
cumstances. The judge avenged the
Avidow from selfish motives. We must
do good, not because it is profitable, but
because it is right.

3. There is not a personal comparison

here between God and the unjust judge.
The power of importunity is the point
to be illustrated, and we learn that a
benefit done by man, though he is
selfish, is a faint illustration in some
resj)ect of what God will do for his peo-
ple because of his relation to them. See
ch. 11 : 5-13,

4. We must persistently pray for de-
liverance from our adversary who seeks
our destruction,

5. Faith is an element in every suc-
cessful prayer, John 16 : 23, 24.

6. Do I feel my need of help ? Do I
watch and pray ? Does my faith fasten
upon the promises, and am I determined
to bring my tithes and offerings to God
and prove him if he will not bless me
richlv? ch. 12 : 35-40; 21 : 36 ; Matt,
15 : 25 ; John 16 : 24 ; Mai. 3 : 10.

7. Though the temple is demolished
and all places are sacred to the believer,
the institution of public worship is in
force and should not be neglected. Acts
10 : 33 ; Heb. 10 : 25.

8. We must "do good to all as we
have opportunity," but must never for-
get that " by the deeds of the law there
shall no flesh be justified in his sight,"
Matt. 5 : 20; Luke 17 : 10; Rom, 3 : 24;
Tit. 3 : 5,

9. Ostentation in religious exercises
is displeasing to God ; a boastful prayer
is abomination, Ps. 5 : 7 ; 29 : 2 ; Eccl,
5: 1, 2; Heb, 12 : 28,

10. Giving for the extension of God's
kingdom should be diligently cultivated
(Ex, 25 : 2 ; Acts 11 : 29 ; 1 Cor. 16 : 2) ;
but it should be done cheerfully, as a
duty performed by God's steward, and
not with motives of ambition or hope
of reward, Matt. 10 : 8; Rom, 12 : 8; 2
Cor, 8 : 9-12.

11. The publican's posture becomes
us all. We have all sinned, Isa, 64 :
6,7.

12. The publican's intense sense of
personal sinfulness should be ours, Ps.

412

LUKE XIX.

A. D. iJO

69 : 5 ; 90 : 8. Paul calls himself " chief
of sinners."

13. Ever look for mercy through the
atonement alone, John 14 : 6; Acts 2 :
36 ; 4 : 12.

14. The joy of justification is un-
speakable, ilom. 5 : 11; 8:1; 15 : 13;
1 Pet. 1:8.

15. Christ's interest for little chil-
dren should encourage us to bring
them to him in faith and prayer and
early instruction, vers. 16, 17 ; Eph.
6 :4.

16. Children should be encouraged
to come to Jesus, who is displeased
with any hindrances put in their way,
ver. 16; Deut. 11:19; 1 Sam. 2:18;
3:10; Ps. 8 : 2 ; Prov. 8:17; Matt.
21 : 16.

17. It is common for sinners to desire
to do some good things to secure their
salvation, ver. 18 ; John 6 : 28 ; Acts 2 :
37; Rom. 9 : 31,32.

18. God is goodness in himself and
the author of all good. Christ, being
one with the Father, is also one with
him in goodness, ver. 19 ; 1 Sam. 2:2;
Ps. 36 : 9 ; 34 : 8 ; John 1 : 16-18 ; James
1:17.

19. The law of God is binding on us,
and must either be satisfied in us or in
Christ. We are condemned by the law
unless justified through faith in Christ,
vers. 20-24 ; Rom. 3 : 31 ; 5 : 1 ; 11 : 6 ;
Gal. 2 : 16; Eph. 2 : 8, 9.

20. Through faith in Christ we ob-
tain the assistance of the Holy Spirit,
and obedience to God becomes our de-
light, John 14 : 21 ; 15 : 14 ; Acts 15:9;
James 2 : 17, 18; 1 John 3:3; 1 Cor.
6 : 9-11.

21. He who thinks he has kept the
commands of God is alike ignorant of
himself, of God, and of the perfection
of his holy law, vers. 11, 12 ; Matt. 19 :
20; Rom. 10 : 3 ; 7 : 9-11 ; Phil. 3 : 6.
Compare 1 Cor, 8 : 2.

22. Perfection consists in a full sur-
render of all to Christ, a complete ac-
quiescence of the human will in the
divine, and an entire conformity of
human acts to the divine requirement,
ver. 22; Matt. 5 : 48; Prov. 23 : 26 ;
James 2 : 10 ; Phil. 3 : 7-10.

23. Many think they are willing to
do anytliing that God requires of them
in order to be saved, yet when told to
forsake all they are unwilling to do it,
ver. 23 ; 2 Tim. 4 : 10.

24. The poor should not envy tlie
rich, but rather rejoice that they are
not exposed to the dangers and tempta-
tions of wealth, ver. 24; Deut. 31 : 2() ;
32 : 15; Matt. 13 : 22; 1 Tim. 6, 8, 9;
James 5 : 1-3,

25. Tlie great danger of riches is tli
love and confidence which men plar
upon them, vers. 24, 25; 1 Tim. 6-10.

26. Sinners are blinded by sin. They
do not spiritually discern Jesus or his
truth, ver. 35; Jer, 5 : 21 ; John 1 : 5; 1
Cor. 2 : 14; 2 Cor. 3 : 15 ; 4: 6.

27. Sinners should call on Jesus to
open their blind eyes, ver. 38; Ps. llli
18 ; Isa. 42 : 7 ; Luke 4:18; John ,-
12 ; 9 : 39 ; 2 Cor. 3 : 14 ; Rev. 3 : 18.

28. Sinners should improve presenl
opportunities while Jesus is yet gra-
ciously near, and before their blindness
becomes for ever fixed, ver. 38 ; Isa. 55 :
6 ; Ps. 69 : 3 ; Isa. 44 : 18 ; Acts 2S :
25-27.

29. They who are seeking spiritual
sight will meet with obstacles and op-
position from the world, but this should
only excite them to greater importunity,
lest they fail of a cure, ver. 39 ; Luke
11 : 5-10; Acts 2 : 40.

30. The sinner has no plea but mercy
for the sake of Jesus, ver, 38; chap. 18 :
13.

31. The compassion of Jesus is in-
finite. He pauses, as it were, to attend
to the importunate cry of the sinner,
ver. 40 ; Mark 10 : 49.

32. The seeker after Jesus, as well as
the Christian, should come to him with
definite requests,- vers. 38, 39 ; Acts 8 :
22 ; Phil. 4 : 6.

33. Jesus will open the eyes of the
blind as they send up the prayer of
faith, ver. 42 ; Matt. 21 : 22 ; Isa. 29 :
18, 19 ; Acts 9 : 11, 18.

34. They who are made to spiritually
see will follow Jesus, ver. 43 ; ch. 14 :
27 ; John 15 : 14.

CHAPTER XIX.

In this chapter we have — (1) The call
of Zaccheus, with the conversation in
his house, vers. 1-10. (2) The parable of
the pounds, uttered to correct the mis-
taken expectation that on his arrival at
Jerusalem he would at once proclaim
and establish his kingdom, vers. 11-27.
(3) The triumpl jil entry into Jerusalem

A. D. 30.

LUKE XIX.

413

XIX.

Our Lord's visit to Zaccheus.
AND Jc^ii^ entered and passed throu!:;;h Jeri-

2 cho. And, behold, there was a man named Zaccheus,

which was tlie chief among the publicans, and he was ^•^'?^" 12.21.

3 rich. ^And he sought to see Jesus who he w:ls ; and " 21' 34. ' "
could not " for the press, because he was ''little of stat- ^ Mt. 8. 26.

4 ure. And ®he ran before, ^and climbed up into a *^^' ^^- '^'' ^^•'^•
sycamore tree to see him: for he was to })ass that fLk. 13.24.

and his weeping over the city as he be-

liold it from the brow of the Mount of
Olives, vers, 28-44. (4) His second
cleansing of the temple, when he drove
out those who sold and Iwusht, vers.
45-48. The cursing of the fig tree as
he entered the city in the early morn-
ing of that day, recorded in Matt. 21 :
18, 19 ; Mark 11 : 2-4, being here omit-
ted. Compare author's Harmony, g§
136-142.

1-10. The Call of Zaccheus.
Found only in Luke.

1. Entered and passed through,
or, more correctly, was passing through.
Jesus was on his way from Perea to
Jerusalem, on the ordinary caravan
route, which led through the splendid
city of Jericho ; and this event occurred
while he was passing through the city.
This was one of the largest and most
beautiful of the cities of Palestine.
" Josephus has described it ; its stately
buildings rising up among groves of
palm trees miles in length, with gar-
dens scattered round, in which all the
chief flowers and fruits of Eastern lands
grew up in the greatest luxuriance, the
rarest and most precious among them
the balsam, a treasure ' worth its own
weight in silver, for which kings make
war,' * so that he,' says the Jewish his-
torian as he warms in the recital of its
glories — ' he who should pronounce the
place divine would not be mistaken,
wherein is sucli plenty of trees pro-
duced as is very rare and of the most ex-
cellent sort.' " — Hanna. It was through
this scene of marvellous wealth and
beauty Jesus was i>assing, accompanied
by the crowds who at this season were
ascending to Jerusalem to keep the
passover.

2. A man named Zaccheus, a
common Jewish name formed from a
word signifying pure. The original
here for '* man " denotes a person of
consequence, dignity. Chief among

the publicans. The taxes imposed
by the Romans on subject nations were
farmed out to men of wealtli, who, for
a specified sum paid at once into the
Roman treasury, obtained the right of
collecting the taxes of a province or
city. These contractors, who were usu-
ally Roman knights, entrusted the act-
ual collection of taxes to sub-contract-
ors or tax-gatherers. This system, which
is still prevalent in the East, gave the
widest scope for rapacity and extortion,
and the men who enforced it were every-
where odious to the people they oppress-
ed. Jericho, famous for its balsam and
dates, was one of the wealthiest cities;
and of the numerous tax-gatherers here
Zaccheus seems to have been superin-
tendent or receiver-general, a position
affording large opportunities to become
" rich."

3. Sought to sec Jesus, This de-
sire did not spring from idle curiosity,
but from a sense of need, as the event
shows. The character and works of
Christ, which must have been known
by him, had doubtless awakened in him
desires, possibly not yet fully defined,
but rising toward God and salvation.

4. Climbed up into a sycamore
tree. Earnest seekers after Christ will
not stand upon dignity of station or
pride of character, but will press
through all obstacles to him. "The
sycamore, or fig-mulberry, is in Egypt
and Palestine of great importance and
very extensive use. It attains the size
of a walnut tree, has widespreading
branches, and affords a delightful shade.
On this account it is frequently planted
by the waysides. Its leaves are heart-
shaped, downy on the under side, and
fragrant. The frait grows directly from
the trunk on little sprigs, and in clusters

I like the grape. In form and smell and
inward structure it resembles the fig,
and hence its name. It is always ver-
dant, and bears fruit several times iu

414

LUKE XIX.

A. D. 30.

5 way. And when Jc^<us came to the place, « he looked « Joim i- 48.
up, and saw him, and said unto him, Zacclicus,

•"make haste, and come down; for to-day 'I must "^ Ecc. 9. lo ; 2 Cor

6 abide at thy house. And he made haste, and came ijo'iin 14.23- Eph.

''*■"" 3. 17 ; Rev! 3. 2o'

Jch. 5. 30; 7. 39;
15. 2; Mt. 9. 11.

down, and received him joyfully.
7 And when they saw it, they all murmured, saying,
J That he was gone to be guest with a man that is a

the year, without being confined to fixed
Reasons, and is thus, as a permanent
food-bearer, invaluable to the poor." —
Smith's Diet. " When Zaccheus climb-

FRUIT OF SYCAMORE.

ed into a sycamore tree, he doubtless
stood upon one of the lower horizontal
branches extended over the road, and
could see the whole multitude who ac-
companied our Saviour pass beneath
him — a position which children, and
even men and women, now take to get
the best view of a similar crowd or j^ro-
cession." — Van Lennep, Bible Lands,
p. 146.

5. He looked up, and saAV him.
There is no intimation that Jesus had
known him before, or had been inform-
ed respecting him. He whose all-seeing
eye had seen Nathanael under the fig
tree (John 1 : 48) here, with like omnis-
cient glance, read the history and the

heart of Zaccheus. "He calleth his
own sheep by name," .John 10 : 3.
To-day I must abide at thy
house. Not will, but miist. The
plan of Christ's life
was preordained in
the divine counsels ;
this fact he every-
where emphasizes, as
in John 2:4; 13 : 1.-
He must, according to
this plan, abide that
day in the publican's
house to bring salva-
tion to hira and his
household.

6. And he made
haste. The proposal
of Jesus, so unexpect-
ed, but so grateful to
the heart of Zaccheus,
filled him with wonder
and gratitude, and kin-
dled into a flame the
desires for salvation
which already burned
in his soul. Joyfully,
therefore, he hastened
to entertain his divine
Guest. "Zaccheus was
ripe fruit which drop-
ped into the Saviour's
lap at the first and
lightest touch."

7. They all murmured. "All"
here refers not to the disciples, but to
the multitude, composed partly of those
who were ascending with him to Jeru-
salem and partly of citizens. Jericho
was a priest-city, distinguished for the
number of priests who dwelt there, and
he might have sought entertainment
with one of them. All the Jewish con-
ceptions of what was befitting a relig-
ious teacher forbade his becoming the
guest of a publican, a man odious as
the representative of a galling oppres-
sion, and despised as an outcast from
the synagogue. The idea of saving the
lost had no place in ' heir religion.

A. D. 30.

LUKE XIX.

415

8 sinner. And Zaoclieus stood, and said unto the Lord ; ^ch. 3. 8.

^Behold, Lord, the half of my jzoods 1 ^ive to tlic L^])x^'4'V.^I.o 6

{)oor ; 'and if I have taken any thing from any man
)y false aecusation, " I restore him fourfold. And
Jesus said unto liim, "This day is salvation come to
this house, forasmuch as °he also is Pa son of Abra-
10 ham. iFor the Son of man is come 'to seek and to
save that which was lost.

6; 15. 24. 'Eze. 34. 11-16.

1 Sam. 12. 3;

2 Sam. 12. 6.
■1 (or. 6. 9-11; 1

Pet. 2. 10.
•Ro. 4. 11, 12, Ifi;

Gal. 3. 7. 14, 29.
Pch. 13. 16.
«Mt. 18.11 ;Mt. 10.

8. Stood. The word indicates that
he took a conspicuous position, so that
all niiijht see and hear. The half of
my goods I give to the poor, not

that lie had been accustomed thus to
give to the poor — a thought inconsistent
alike witli the language and with the
occasion — but rather an expression of
gratitude, ii thank-offering for the bless-
ing Jesus had bestowed. It is the out-
gushing of a heart which by Jesus'
grace had been emptied of selfish greed
and filled with the self-abnegating love
of Christ. Observe the time of the gift ;
he does not say, " I will give it by will
when I die, but I do give it now." —
Henry. If I have taken any thing
by false accusation. No doubt is
here expressed of having actually thus
defrauded. The sense is, whatever I
have fraudulently exacted of any man I
return him fourfold. The law required
in one case fivefold, in others fourfold
restitution, but ordinarily only twofold,
Ex. 22 : 1-10. The precept applicable
to this case, however, is probably that
of Xum. 5 : Q-S, which requires the re-
turn of the amount wrongfully taken
with one-fifth added. But Zaccheus is
not thinking of law; in the sincerity
and depth of his penitence he retui-ns
fourfold. This declaration of the pub-
lican seems for the moment to have
silenced the murmurers.

9. This day is salvation come
to this house. The change of char-
acter in this man is manifest to all by
his confession and restitution, and the
Lord now declares that, in his own com-
ing, salvation has come to Zaccheus'
house. His sins are forgiven ; his soul
is cleansed ; his alms to the poor and
his restitution to the wronged are ac-
cepted. Forasmuch as he also is
a son of Abraham. A son of Abra-
ham by natural descent, and of those,
therefore, to whom chiefly the personal

ministry of Christ was directed (Matt.
15 : 24), and a son of Abraham also by
faith, a possessor of Abraham's char-
acter.

10. Come to seek and to save
that which was lost. A vindication
of his entrance into the publican's
house, similar to that in the series of
parables in ch. 15. It was his proper
place as the Son of man. His mission
on earth was to seek and to save lost
men, and especially " the lost sheep of
the house of Israel," of whom Zaccheus
was a conspicuous example ; and his
true place and work, therefore, as also
that of his servants in all ages, is among
the lost, to rescue them from destruc-
tion by turning them from sin to holi-
ness, from Satan to God.

11-27. Parable of the Pounds.
Peculiar to Luke. This parable and
that of the talents (Matt. 25 : 14-30)
have marked points of resemblance,
but they also differ so widely that we
cannot regard them as only varied forms
of one parable. For, 1. The parable
of the pounds was uttered at Jericho
before he reached Jerusalem ; that of
the talents was spoken on the Mount
of Olives several days later. 2. This
was intended to correct their false ex-
pectation that immediately on their ar-
rival at Jerusalem this kingdom, con-
ceived as a great temporal power,
would be established ; that was uttered
to emphasize the certainty of his second
coming and the personal accountability
of his professed people to him. 3. In
this the amount entrusted to each ser-
vant is the same, and the rewards diflfer
according to the sum gained, depending
on the capacity as well as the fidelity
displayed in using the trust; in that
the amount committed to each is difler-
ent and the reward is the same, depend-
ing, not on the sum gained, but on the
fidelity shown. These diflerences, alike

416

LUKE XIX.

A. D. 30.

Parable of ten servants entrusted with ten pounds.

11 And as they heard these things, he added and spake
a parable, because he was nigh to Jerusaknn, and be-
cause Hhey thought that the kingdom of God should

12 immediately appear. *He said therefore,

A certain nobleman went into "a far country ^to

13 receive for himself a kingdom, ^ and to return. And
he called his ten servants, and delivered them ten
pounds, and said unto them. Occupy till I come.

14 ''But his citizens hated him, and sent a message after
him, saying, "VVe will not have this man to reign over

15 us. And it came to pass, that when he was returned,
having received the kingdom, then he commanded
these servants to be called unto him to whom he had
given the ^ money, ^that he might know how much

16 every man had gained by trading. Then came the

»ch. 17. 20; Ac. 1.6.
tMt. 2.5. 14; Mk.

13. 34.
«ch. 24. 51; Eph.

4. 8.
»John]8.37;Eph.

1.20-23; Phil. 2.

9-11 ;1 Pet. .3. 22.
wjohn 14.2,3; Ac.

1.11; 17. 31; Rev.

1. 7.
^ John 1. 11 ; 19.

15; Ac. 3. 14, 15;

4. 27, 28; 7. 51, 52.

y ver. 23. j

» 1 Cor. 4. 1-5. m

in the historic setting and in the scope
of the two parables, compel us to re-
gard them as distinct. Compare au-
thor's notes on Matthew, ch. 25 : 14-30.

11. Because he was nigh to Je-
rusalem. Jericho is eighteen miles
and six fui'longs from Jerusalem. The
multitudes thronging this great cara-
van route to the Holy City, as they
heard his words and saw his miracles,
supposed that he was ascending now to
set up the long-expected Messianic
kingdom, and with ever-growing enthu-
siasm were preparing to hail him as
King, But he here taught them that
instead of this he is about to depart, and
only after a long absence will his king-
dom be established.

12. Went into a far country to
receive for himself a kingdom.
Under the Roman empire kings were
invested with royal authority by the
Senate at Rome. Herod there received
the kingdom of Judea. Archelaus,
whose splendid palace may have been
before the eye of Jesus, went to Rome
to receive his kingdom ; and it is re-
markable that in his case a faction of
the Jews sent an embassy after him to
protest against his appointment as king.
Here the nobleman is Christ, departing
to heaven to receive from the Father
the heavenly kingdom, and to return in
triumph at the last day for its full es-
tablishment. Thus had God said to
him (Ps. 110 : l),"Sit thou on my right
hand until I make thine enemies thy
footstool."

l?-. His ten servants, more cor-

rectly, ten of his servants, leading us to
infer that he had other servants not
here included. Ten pounds. The
mina, here translated " pounds," was
about fifteen dollars. One was entrust-
ed to each servant to test at once hia
fidelity and his capacity, so that when
the nobleman had returned as king he
might know whom to appoint as officers
for the government of his kingdom.
The Lord seems thus to intimate that
the work here assigned his servants in
the church is intended as a process to
test their fidelity and capacity, and
that according to the character devel-
oped in their work on earth will be
their position and employment in the
eternal kingdom of God. Occupy till
I come, while waiting my return, use
this in working for me.

14, His citizens hated him. The
Jews are here intended, who rejected
him, saying, " We have no king but
Csesar ;" and after his departure, they
persecuted and slew those who were
proclaiming his kingdom.

15. When he Avas returned, hav-
ing received the kingdom. The
opposition of his enemies had been un-
availing; he had received the kingdom.
The foes of Christ shall not prevail to
prevent his coming and triumph ; for
God had declared, " Yet " — despite all
oi^position — " have I set my King upon
my holy hill of Zion." He com-
manded these servants to be
called. He first takes account of his
servants and afterward inflicts judg-
ment on his enemies. " Judgment musti

A. D. 30.

LUKE XIX.

417

10; Mt

first, s.iyinp:, Lord, thy pound hath <};aincd ten pounds.

17 And he said unto liini, Well, thou i:;ood servant: be-
cause thou hast been Taithlul in a very little, have '^'h. ifi.

18 thou authority over ten cities. vVnd the second
came, saying;. Lord, thy pound hath gained five

19 pounds. And he said likewise to him, Be thou also

20 over five cities. And another came, saying, Lord,
behokl, here is thy jKnind, which I have kept laid up

21 in a napkin: ^for I feared thee, because thou art an '•Mt. 25. 24.
austere man: "thou takest up that thou layest not "Eze. 18. 29.

22 down, and reapest that thou didst not sow. And he
aith unto him, ** Out of thine own mouth will I judge *2 Sam. 1. 16; Job

thee, /Ao?/ wicked servant. «Thou knewest that I was 37; > > *• •
an austere man, taking up that I hiid not down, and "Mt. 25. 26.

23 reaping that I did not sow : wherefore then gavest
not thou my money into the bank, that at my coming

24 I might have required mine own with usury ? And
he said unto them that stood by, Take from him the
pound, and give it to him that hath ten pounds.
'(And they said unto him. Lord, he hath ten pounds.) 'is. 55, 8, 9.

26 For I say unto you, «That unto every one which hath "12 ;2o! 29- Mk. 4!
shall be given; and from him that hath not, even 25 ;' John lo. 2.

begin at the house of God," 1 Pet. 4 :
13.

16-23. The Account Rendered.
Thy pound hath gained ten
pounds. His fidelity and capacity
have produced a tenfold result, and his
loyalty and humility stand attested in
that, as a bond-servant, he recojjnizes
the right of his lord to the results of
his labors ; and instead of ascribing the
increase to his own power, he says,
" Thy pound hath gained ten pounds."
He is warmly commended, and ad-
vanced to an exalted position and trust
as governor over ten cities. Thy
pound hath gained five pounds.
Here no special commendation is be-
stowed, but, in proportion to the fidelity
and capacity shown, he also is placed
over five cities. Here is thy pound
which I have kept laid up in a
napkin. Napkin, a handkerchief,
often attached to the girdle and used
for keeping valuables. The pound was
safely kept and returned, but he had
shown no fidelity as a servant owing
service to his lord, and no capacity for
a position of trust and responsibility.
An austere man, a hard, grasping
man. It was a false and insulting con-
ception of his lord, who had entrusted
the pound to him only that he might

develop in him a fitness for a far higher
trust and a position of more exalted
honor. The work which Christ as-
signs his servants on earth is prepara-
tory to a higher work in the heavenly
kingdom. But the indolent misinter-
pret his character and intention, and
for ever lose their opportunity. All sin
begins in a false conception of God.
Out of thine own mouth will I
judge thee. If, as he alleged, he
knew his lord to be a hard, grasp-
ing man, this fact should have im-
pelled him, since he did not himself
traffic with the money, to put it in the
hands of a money-changer, so that at
least the customary interest might be
returned with the principal.

24- 26. The Judgment. Them that
stood by, his ofiicers of justice, de-
noting, in the parabolic representatives,
the angels who at the last day execute
the divine judgments, Matt. 13 : 41.
Give to him that hath ten pounds.
The ofiicers express surprise at this
award, but the king declares, unto
him which hath shall be given.
He who has neglected to use the trust,
however small, committed to him shall
lose it, but he who has diligently used
that which was entrusted to him and
has thus increased it, to him more shall
*

418

LUKE XIX.

A. D. 30.

27 that he hath shall be taken away from him. But
those mine enemies, which would not that I should
reign over them, bring hither, and slay them before
me.

Public entry i?ito Jerusalem, and lamentation over the city ;
cleansing of the temple.

28 And when he had thus spoken, ''he went before, ""Mk. 10.32.
ascending up to Jerusalem.

be entrusted. Fidelity and capacity,
as shown in the use of trusts or events,
are the tests according to which Clirist
will bestow trusts in the heavenly
kingdom. But those mine ene-
mies . . . bring hither and slay
them before me. Having judged
the unfaithful servant, he now passes
sentence on his enemies. Their un-
availing opposition to his reign is pun-
ished by death. Thus, at the last day,
when Christ shall come in his king-
dom, his foes " shall be punished with
everlasting destruction from the pres-
ence of the Lord and from the glory of
his power," 2 Thess, 1 : 6-10. "Not an
enemy will be left to harass those within
his glorious realm. Matt. 13 : 40-43.

The imageiy of the parable thus ex-
plained presents the following cor-
respondences : The nobleman is Christ
departed to heaven to i-eceive his king-
dom ; the ten servants are the i)rofessed
disciples of Christ ; and whereas he
entrusted to each a pound, the parable
shows that the Lord has committed to
each disciple a trust, the use of which
is to test his fidelity and capacity ; the
citizens who would not have him to
reign over them are primarily the Jews,
who rejected Christ and persecuted his
followers, but also all the ungodly ; the
account rendered by the servants is the
final judgment; and whereas the ser-
vants, though receiving each an equal
trust, did not equally gain, and the
reward is proportioned to the amount
gained, the Lord shows that the position
and work of Christ's servants in the
heavenly kingdom will be assigned ac-
cording to the fidelity and capacity
shown in the works or events ; the
taking of the pound from the slothful
servant and giving it to him who had
ten pounds shows that, while the in-
dolent ultimately lose all, the most
faithful disciple is ever receiving more;
and the slaying of the citizens who

hated him is the final ruin of all the
opposers of the Messiah's reign.

28-44. Christ's Triumphal Entry
INTO Jerusalem, Sunday, April 2d,
Matt. 21 : 9; Mark 11 : 1-10; John 12 :
12-19.

28. Went before, ascending to
Jerusalem. The Holy City, situated
near the water-shed of the central high-
lands of Palestine, is more than 3000
feet higher than Jericho, and the road
ascending to it winds along the side of
a deep, i-ugged gorge, which cleaves
the barren hills of " the wilderness of
Judea." Jesus went before, leading the
multitudes, though he distinctly fore-
sees the rejection, the agony, and the
cross that awaited him. They thought
him advancing to his coronation and
triumph ; he knew that in obedience to
the Father's will he was hastening to an
ignominious death. How voluntary
was his sacrificial work ! Truly, by act
he said^ " Lo, I come to do thy will, 0
God," Heb. 10 : 7, 9.

Jesus probably reached Bethany on
Friday evening ; and according to the
other Gospels, he passed Saturday, the
Jewish Sabbath, in that village. His
public entry into Jerusalem took place
the following day, which was Sunday.
Compare author's Harmony, § 138 and
note.

Christ's triumphal entry, while sig-
nificant in the recognition of him as
the predicted Prince of peace (Zech. 9 :
9 ; Matt. 21 : 4), had also other aspects.
(1) It put in strong relief the volun-
tariness of his sufferings. This en-
thusiasm for him among the common
people, so intense and widespread, how
easily might he have directed it to the
support of his claims to the earthly
throne of David, and by the erection or
a great temporal power have accom-
plished the carnal expectations of the
Jews ! But he deliberately refused the
tempting honor and chose the cross.

1 ). 30.

LUKE XIX.

419

)

•And it came to pass, whoii lie wjis ronie iiiirli to '-^*<- 21. i-9; Mk.
Bothpha.LTO and licthaiiy, at the mount called (he ].]• J-'^.J"''" i^
) mount of Oliver, he sent two of his disciples, saying,

) The entry oi-ounod on the 10th of
isiui, the (lay onhiiiKMl t\)r the selec-
on of the passover himh, ami his
ublic manifestatit)!! in the temple on
lat day may have been signifieant of

his selection as the lamb of God, the
true i)aschal sacrilice, of which tlie
sacrifices of former ages were only
types.
29. Bcthphage and Bethany.

BETHANY.

rhese places are mentioned together,
ind may have designated ditFerent
sarts of the same village, the former
lenoting the place of figs, as if a fig
)rehard, the latter the place of dates, as
f a palm grove. Bethany, which alone
;au be ar present identified, •' is a poor
tillage of about twenty houses, situated
II a shallow wMdy, on the eastern slope
)f Olivet, and surrounded bv broken,
■ocky ground and carefully terraced,
ind still contains a few orchards of fig
;rees. Its distance from Jerusalem is
iboutoneanda half miles, correspondin<r
jretty exactly to the fifteen furlongs of
rohn 11 : 18. The view from it is
Ireary and desolate, commanding the
■egion through wh'.ih the road to

Jericho runs. The houses are of stone,
massive and rude, evidently constructed
of old materials." — Portkr.

The mount of Olives. This is
the well-known eminence facing Jeru-
salem on the east, and separated from
it by the narrow, deep valley of the
Kidron. So near, indeed, is it that, as
seen from within the walls of Jeru-
salem, the mount seems a part of the
city itself. Its summit is about three
hundred feet above Moriah and one
hundred above Zion, but its proximity
makes it appear much higher. " It is
not so much a ' mount ' as a ridge, of
rather more than a mile in length,
covering the whole eastern side of the
city and screening it from the bare,

42(

LUKE XIX.

A. D. 30.

Go ye into the village over against you; in the which
at your entering ye shall find a colt tied, whereon yet
SI never man sat: loose him, and bring him hither. And
if any man ask you. Why do ye loose him ? thus shall
ye say unto him. Because the Lord hath need of him.

32 And they that were sent went their way, and found

33 even as he had said unto them. And as they were loos-
ing the colt, the owners thereof said unto them, Why

34 loose ye the colt? And they said, The Lord hath

35 need of him. And they brought him to Jesus : Jand J 2 Ki. 9. 13.
they cast their garments upon the colt, and they set

waste, uncultivated country, the 'wil-
derness,' which lies beyond it and fills
up the space between the Mount of
Olives and the Dead Sea. At a distance
its outline is almost horizontal, sloping
away at its southern end ; but when ap-
proached, and especially when seen
from below the eastern wall of Jeru-
salem, it divides itself into three, or
rather perhaps four, independent sum-
mits,"— Smith's Dictionary. At present
it is thinly dotted with olive, almond,
fig, and carob trees, and has a general
aspect of barrenness. Anciently it was
covered with rich olive orchards, and
in the Bible it is linked with events of
deepest interest as " the scene of the
flight of David and the triumphal pro-
gress of the Son of David, of the idolatry
of Solomon and of the agony and be-
trayal of the Son of God."

30. The village over against
you. Three roads lead and have al-
ways led from Bethany to Jerusalem.
Two of them pass over the mount and
are mere footpaths; the third, which
Jesus must have taken with such a
multitude, is the ordinary caravan
route from Jericho, and winds around
the shoulder of the mount in the de-
pression between the central and
Bouthern summits of Olivet. " Soon
after leaving Bethany that road meets
a ravine. From its brow the top of
Zion is seen, but the rest of the city is
hid by an intervening ridge ; and just
opposite the point where the first view
of Zion is gained, on the other side of
the ravine, are the remains of an ancient
village. Is not this the spot, therefore,
where Jesus said to the ten disciples,
' Go into the village over against you ' f
The main road turns sharply to the
right, descends obliquely to the bottom
of the ravine, and then, turning to the

left, ascends to the top of the opposite
ridge, a short distance above the ruined
village. The two disciples could crosa
the ravine direct in a minute or two,
while the procession would take some
time in slowly winding round the road.
The people of the village saw the pro-
cession, they knew its cause, and were
thus prepared to give the ass to the dis-
ciples the moment they heard 'the
Lord hath need of him.' The disciples
led it up to the road and met Jesus." —
Porter. Whereon yet never man
sat. Animals selected for sacred uses
were usually those which had never
been put under the yoke or used for
ordinary purposes, Deut. 21 : 3 ; 1 Sam.
6 : 7. This, therefore, was fitted for
the holy service here required.

31-34. The more full narratives of
Matthew and Mark record our Lord's
predictions both as to the exact place
where the colt would be found and the
immediate consent of the owners to
send it. This was doubtless another
manifestation of Christ's omniscience
and secret control over the hearts of
men. He thus tenderly and graciously
strengthens the faith of the disciples,
and prepares them for the ordeal of
trial awaiting them in his approaching
death. The Lord hath need of
him. It is not certain that the word
Lord would be understood as indicat-
ing his divine character; but as Jesus
was in full view on the other side of
the ravine, its reference to him must
have been fully understood. Possibly
its owners shared in the general feeling
of the multitudes on that day in regard-
ing him as the Messianic King.

35, 36. Cast their garments upon
the colt. In the absence of a saddle,
they used, as is not uncommon, their
mantles to supply its place. Spread

A. D. 30.

tUKE XIX.

421

36 Jesus thereon. And as they went they spread their
clothes in the way.

37 And when he was come nigh, even now at the de-
scent of the mount of Olives, the whole multitude of
the disciples bcjrau to rejoice and praise Clod with a
loud voice for all the mi««;hty works that they had

3.S seen ; saying, ''Blessed be the King that cometh in the
name of the Lord 1 'Peace in heaven, and glory in the
highest !

39 And some of the Pharisees from among the multi-
tude said unto him, Master, rebuke thy disciples.

40 And he answered and said unto them, I tell you that,
if these should hold their peace, ™the stones would
immediately cry out.

kch. 13.

118.26.
>ch. 2. 14

14.

35; Pa.
Eph. 2

«nHab.
3. 9.

2. 11: Mt.

their clothes in the way. On state
occasions, in the East, the road on
which a monarch is to pass is some-
times carpeted. Here they express
their homage by taking off their man-
tles and spreading them as a carpet
on the ground under the feet of the
beast on which he rode. This has al-
ways been a customary mark of lionor
shown to royalty.

37-40. Descent of the Mount of
Olives. " Two vast streams of people
met on that day. The one poured out
from the city, and as they came through
the gardens whose clusters of palm rose
on the south-eastern corner of Olivet
they cut down the long branches, as
was their wont at the feast of taber-
nacles, and moved upward toward
Bethany with loud shouts of welcome.
From Bethany streamed forth the
crowds who had assembled there on the
previous night, and who came testifying
to the great event at the sepulchre of
Lazarus. The road soon loses sight of
Bethany. It is now a rough but still
broad and well-defined mountain track,
winding over rocks and loose stones ; a
steep declivity below on the left; the
sloping shoulder of Olivet above it on
the right; fig trees below and above,
here and there growing out of the
rocky soil. Along the road the multi-
tude threw down the branches which
they cut as they went along, or spread
out a rude matting formed of the palm
branches they had already cut as they
came out. The larger portion — those,
perhaps, who escorted him from Bethany
— unwrapped their loose cloaks from
their shoulders, and stretched these

along the rough path to form a mo-
mentary carpet as he approached. The
two streams met midway. Half of the
vast mass, turning around, preceded,
the other half followed; gradually the
long procession swept up and over the
ridge where first begins 'the descent
of the Mount of Olives ' toward Jerusa-
lem. At this point the first view is
caught of the south-eastern corner of
the city. The temple and the more
northern portions were hid by the slope
of Olivet on the right ; what is seen is
only Mount Zion, now for the most part
a rough field, crowned with the mosque
of David and the angle of the western
walls, but then covered with houses to
its base, surmounted by the castle of
Herod, on the supposed site of the
palace of David, from which that por-
tion of Jerusalem — emphatically the
' city of David ' — derived its name. It
was at this precise point, ' as he drew
near at the descent of the Mount of
Olives' (may it not have been from the
sight thus opening upon them ?), that
the shout of triumph burst forth from
the multitude, * Hosanna to the Son of
David! Blessed is he that cometh in
the name of the Lord! Blessed is the
kingdom that cometh of our father
David ! Hosanna ! . . . Peace ! . . .
Glory in the highest!' There was a
pause as the shout rang through the
long defile ; and as the Pharisees, who
stood by in the crowd, complained, he
pointed to the stones which, strewn
beneath their feet, would * immediately
cry out ' if these were to * hold their
peace.' " — Stanley, Sinai and Pales-
tine, p. 188.

422

LUKE XIX.

A. D. 30.

41 And when he was come near, he beheld the city,

42 and ° wept over it, saying, " If thou hadst known, even
thou, at least, Pin this thy day, the things which be-
lotig unto thy peace! — but now they are hid from

43 thine eyes. For "^the days shall come upon thee,
that thine enemies shall cast a trench about thee, and
compass thee round, and keep thee in on every side,

44 and '"shall lay thee even with the ground, and *thy
children within thee; and Hhey shall not leave in
thee one stone upon another; "because thou knewest
not the time of thy visitation.

»ch. 21. 6 ; Mt. 24. 2 ; Mk. 18. 2. " ch. 1. 68, 78 ; Dan. 9. 24 ; John 3.
18-21 : 1 Pet. 2. 12.

"Ps. 119. 53, 136,

158; Jer. 9. 1 ;

IIos. 11.8; John

11.35.
• Deu. 5. 29.
P ver. 44 ; Is. 55. 6 ;

John 12. 35, 36 ;

2 Cor. 6. 1, 2:

Heb. 3. 7-13.
ich. 21. 20; Is. 29,

3, 4 ; Jer. 6. 3, 6 ;

Mt.23.37-39; Mk.

13. 14-20.
' 1 Ki. 9. 7, 8 ; Mic.

3 12
•Ch". 13!34.

41-44. Christ Weeps over Jeru-
salem. Peculiar to Luke.

41. When he was come near.

This is a memorable scene in the life of
Christ, and the spot is easily recognized
by the traveller. Not far beyond the
point just described the road suddenly
emerges from the hitherto intervening
rocks, and the city, in its full extent,
. lies spread before the eye. Striking as
the view there seen is, it bears no com-
parison with the scene the Lord beheld
as Jerusalem, with its magnificent tem-
ple, overlaid with gold and silver, and
its gorgeous palaces, lay spread before
him, reflecting with dazzling brightness
the beams of the morning sun. He
beheld the city, and wept over it.
The word here rendered wept signifies
not the shedding of tears only, but
weeping with loud words of lamenta-
tion. It was a strange sight. Amidst the
joy and acclamations of the exulting
multitude, he alone weeps. His omnis-
cient eye, penetrating the future, sees
the crime of crimes soon to be perpe-
trated there, in the crucifixion of the
Son of God, and the fearful doom
coming as God's judgment on the guilty
city in her awful and utter desolation.

42, In this thy day. The period
of Christ's presence among them. With
strange infatuation they refused to heed
the evidence of his divine character and
the gracious words he spake. Even the
raising of Lazarus, the recent manifes-
tation of his divinity, was now only
quickening their efforts to destroy him ;
and the awful crime which formed the
climax of their guilt was about to be
committed. Jesus saw it all and wept ;
but with i'earful pertinacity they pressed
forward to their doom.

43, Days will come, referring to
the approaching destruction of Jerusa-
lem by the Romans under Titus, A. D.-
70. Cast a trench about thee,

rather, an embankment with palisades.
This was first raised by the Romans;
but when the Jews destroyed it, Titus
built a wall enclosing the entire city,
cutting oif all supplies for the besieged
and causing the horrors of a famine.
This wall, which was nearly five miles
in length, completely isolated the city.

44, Lay thee even with the
ground. When the city was taken, it
was razed to the ground, except the
north-eastern corner of the temple wall
and three massive towers in the city of
David ; these were left to show the
enormous strength of the fortifications
which Roman valor and skill had over-
thrown. After the insurrection of Bar
Cocheba, A. D. 132, Hadrian made
the destruction even more complete :
"the ruins which Titus had left were
razed to the ground, and the plough
passed over the site of the temple."
And thy children within thee.
Josephus reports the number who
perished at the siege of Jerusalem as
eleven hundred thousand, and says the
city was " so thoroughly levelled and
dug up that no one visiting it would
believe that it had ever been inhabited,"
Because thou knewest not the
time of thy visitation. The visita-
tion of grace they wickedly refused to
recognize, and now there remained for
them only the visitation of judgment,

45, 46. Christ Cleansing the
Temple, Monday, April 3. Matt. 21 :
12, 17 ; Mark 11 : 15-17.

This remarkable assertion of Christ's
authority in his Father's house was

A. D. 3(.

LUKE XIX.

423

'And he wont into tlio temple, and bejran to cast '^|*; ^*- }^'r^^':
out them that sold therein, and them that bought; also Juhu 'ilu'

46 saying unto them, ''It is written, My house is the is.
house of prayer: but *ye have made it a den of Tjer^? li
thieves.

47 And he taught daily in the temple. But ^the
chief priests and the scribes and the chief of the 'Mt. ii.iR;

48 people sought to destroy him, and could not find what '^ ' ' ''
they might do: for all the people * were very attentive *^^- ^- 2; Ac 16
to hear him.

John

twice made : first at the beginning of
his ministry (John 2 : 15-17), and now
at its close, as recorded by the other
evangelists. The traffic here rebuked
was in the outer court of the temple,
the court of the Gentiles. It had
doubtless been permitted originally for
the convenience of the immense con-
course of strangers who came from all
})arts of the world to worship at Jerusa-
em. Sacrificial victims and all other
requisites for the offerings were here
kept for sale, and the coin of all nations
wivs exchanged for the shekel of the
sanctuary, which alone could be ofiered
in the temple. But the traffic, origin-
ally conducted with honesty and de-
corum, had degenerated ; and the temple
courts were made a scene of extortion
and fraud, and the sacredness of God's
worship was profaned by the din and
confusion of trade. The traffic was no
longer limited to the needs of the
temple ; for in verse 23 it is implied that
the money-changers were bankers, re-
ceiving money on deposit and paying
interest, and were thus doubtless money-
lenders, not improbably making the
house of Jehovah a place where the
needy and the stranger were despoiled.
A den of thieves, more accurately,
a den of robbers, a stronger Avord. So
abandoned and shameless was their
dishonesty that they are compared to
a band of brigands, who with ruthless
violence despoil and destroy the trav-
eller.

The mere word of Christ drove the
unhallowed traffickers from the sanctu-
ary. There was doubtless a majesty in
the countenance of Christ which struck
them with awe, as when, on the night
of his betrayal, the band of soldiers led
by Judas " went backward and fell to
the ground " while he stood before
them. Their consciences also may

have been quickened as they stood in
the presence of him whose character
and works attested him as God's Mes-
siah.

47, 48. Christ during the Last
Week. Taught daily in the tem-
ple— that is, he continued to teach them
daily, notwithstanding the danger of his
position. Though fully aware of the
result, he did not seek concealment.
In this closing week of his life Jesus
thus passed the day in the temple in
words and works of mercy, and at night
retired to the loving, trusted circle in
Bethany, his last home on earth.
Sought to destroy him. Rather,
were seeking, implying constant mach-
inations to compass his death. Some
of these attempts are afterward nar-
rated, especially their efforts to entrap
him in discourse, and thus find ground
of accusation against him, but they
signally failed. For all the people
were very attentive to hear him.
Literally, hung upon him, hung on his
lip. The expression denotes that fixed
attention, absorbed interest, which riv-
eted them to the spot and held them as
if spellbound to his discourse. Thus
was it always. "The common people
heard him gladly " (Mark 12 : 37) ; and
even the officers of the Sanhedrim, when
they went to arrest him, were rendered
utterly incapable by the power of his
words, and returned, saying, " Never
man spake like this man," John 7 : 46.
Jesus was enthroned within the pro-
foundest convictions of the common
people ; his words touched the deepest
springs of their souls, waking the con-
science and stirring the hearts as no
mere man had done; and until the
Heaven-appointed hour came, their
fear of the people continually frus-
trated the fiendish purpose of the Jew-
ish rulers.

424

LUKE XIX.

A. D. 30.

"The additional idea of astonishment
at his doctrine is noted in Mark, ch.
11 : 18. Doubtless the words of our
Lord in these his iJist days were of
peculiar depth, tenderness, and solem-
nity. The themes were the spirituality
of God's law, the necessity of faith and
repentance as pre-requisites to the bless-
ings of the Messianic dispensation, and
solemn warnings against the formality
and hypocrisy of the Pharisees. Allu-
sions to his own approaching sufferings
and death were doubtless made, which
were so opposed to their views of a con-
quering, triumphant Messiah as to ex-
cite their highest wonder, and give rise-
to discussions among themselves as to
what the great Teacher meant. Thus
in his daily teachings he was drawing
his earthly ministry to a close and pre-
paring the minds of his folloAvers for
the awful scene which was approach-
ing."— Dr. J. J. Owj;n, Commentary
on Luke.

Remarks.

1. Divine grace is omnipotent.
Though "it is easier for a camel to
go through a needle's eye than for a
rich man to enter the kingdom of
God," yet the potent word of Christ
here brings a man who was "rich" to
his feet as a humble, penitent, believ-
ing soul. " The things that are impos-
sible with men are possible with God,"
ver. 2 ; Luke 18 : 24-28.

2. The man who would find Christ
must not stand upon dignity or station.
Zaccheus, disregarding all the sugges-
tions of wealth and position, like a
child, climbed a sycamore tree rather
than fail of seeing him, ver. 4 ; Ps. 138 :
6; Luke 18 : 14.

3. Whenever the gospel comes, Christ
is at the door seeking entertainment;
and if admitted, he brings salvation,
ver. 5. " Behold I stand at the door
and knock ; if any man hear my voice,
and open the door, I will come in to
him, and will sup with him, and he
with me," ver. 5 ; Rev. 3 : 20.

4. " Those who are convinced of hav-
ing done wrong cannot evidence the
sincerity of their repentance unless by
making restitution. Observe, he does
not think that giving half his estate to
the poor will atone for the wrong he
has done. God hates robbery for burnt

offerings, and we must first do justly and
then have mercy." — Henry. Ver. 8.

5. Penitence only finds full proof
when, after confession and restitution,
the sin renounced is replaced by the
opposite virtue. Zaccheus said, " The
half of my goods I give to the poor ;"
the selfish greed of wealth was changed
into self-abnegating charity, ver. 8 ; 2
Cor. 5 : 17.

6. Mark the responsibility of the head
of a family ! The reception or rejec-
tion of Christ by him, determining, as
it so often does, the whole character
and influence of home, may be the
hinge on which turns the salvation or
ruin of his household. When Zaccheus
received Christ, salvation came to his
house, Gen. 18 : 19 ; John 4 : 53 ; Acts
10 : 2 ; 18 : 8.

7. Christ came to seek and save the
lost, therefore never despair of the
lost or give over seeking their salvation.
Jericho was a priest-city, crowded with
men glorying in their religion, but he
brought salvation, not to these, but to
the chief of the publicans, ver. 10;
Matt. 8 : 5-13 ; Luke 4 : 25-27.

8. Human vision is too limited to
forecast the future. The multitudes,
glowing with temporary enthusiasm,
suppose Christ's coronation as King on
the throne of David will at once occur.
They see not the long ages filled with
conflict and sorrow which must pass
before he will " come in his glory " and
his kingdom be set up in power on
earth, ver. 11 ; Matt. 24 : 36 ; Acts 1 : 7.

9. Jesus has gone to receive for him-
self a kingdom and to return. His
coming in triumph," having received the
kingdom," is as certain as his depart-
ure, ver. 12; Acts 1 : 11; 1 Thess. 4 :
15-17 ; 2 Thess. 1 : 7-10.

10. Life with its gifts and opportuni-
ties is in a certain sense a probation,
and the place and work here assigned
are appointed to test fitness for a higher
place and greater work in the heavenly
kingdom, ver. 13; Matt. 19 : 27-30;
Rev. 3 : 21.

11. Every servant of Christ must at
last render to him a strict account ; he
cannot escape it. And each will re-
ceive a reward according to the use he
has here made of the trust committed
to him, ver. 15 ; Luke 16 : 2 ; Rom. 14 :
12 ; 2 Cor. 5 : 10 ; Heb. 13 : 7 ; 1 Pet.
4:5.

A. D. 30.

LUKE XX.

425

12. Suocoss in life's work is achieved
not by our own i»o\vor, but throuirh
Christ's jjnioe ; aiui the glory of the re-
sult, therefore, is not to be ascribed to
self, but to hiui. *' Th>i pound hath
gained ten pounds." ver, Ui ; John 15 :
5 ; Horn. 12 : 3, tJ ; 1 Cor. 3 : 5-7 ; 1 Pet.
4:10.11. •

13. " There are degrees of glory in
heaven. Every vessel will be alike
full, but will not be alike large, and the
degrees of glory there will be according
U) the degrees of usefulness here." —
Henky. Vers. lG-19.

14. Unworthy and perverted concep-
tions of God lie at the basis of failure
to serve him ; we could not know him
as he is and withhold our hearts and
service, ver. 21 ; Rom. 1 : 22-25.

15. The negative character, who,
admitting that he does no good, yet
thinks he does no evil, makes a fatal
mistiike. His failure to discharge the
trust committed t« him robs and insults
God by withholding the service due to
him and by impeaching the divine
goodness in bestowing the trust, ver.

O')

16. A foithful improvement of Christ's
gifts peri>etually adds to them, and with
an ever-enlarging ratio of increase,
while a failure to use them continually
decreases them, and results at last in
their t<>tal loss, ver. 26.

17. The enemies of Christ's kingdom
will in the end fall before him. " Who-
ever will not be ruled by the grace of
Christ will inevitably be ruined by the
wrath of Christ," ver. 27 ; 2 Thess. 1 :
6-10.

IS. Jesus, though he knew that suf-
fering and death awaited him at Jeru-
salem, vet for our salvation " went be-
fore," hastening to the cross, ver. 28 ;
Ileb. 12 : 2, 3. How should this quicken
our zeal for him I 2 Cor. 5 : 14, 15.

19. Christ is omniscient and omnip-
otent ; he perfectly knew the heart and
exercised secret control over its pur-
poses, vers. 30, 34 ; Matt. 9:4; John
2 : 24, 25.

20. Hypocrites dislike the exaltation
of Christ and refuse him royal honors
as the divine King, ver. 39; John 5 :
23 ; 8 : 47 ; 10 : 46 ;^ 1 John 4 : 6.

21. Christ was the revealer of God.
"The holy tears of Jesus show how
God's heart is disposed toward men
when they fall into sin and destruc-

tion," ver. 41 ; Matt. 23 : 37 ; John 1 :
! 18; 14 : 9-11 ; Heb. 1 : 2, 3.
I 22. Great privileges, if abuser!, only

bring the greater condemnation, ver.

43 ; Matt. 11 : 20-24; John 15 : 22-24.

23. There is a " time of visitation,"
an hour of special grace, when salva-
tion is nigh, but abused and neglected,
it jKisses away for ever and becomes a
presage of the dav of doom, ver. 44 ;
Prov. 1 : 24-30; Jer. 8 : 20 ; Luke 14 :
24 ; Heb. 12 : 25.

24. The more perfectly Christ re-
vealed his Godhead in his words and
works of mercy, the more fiercely the
.lews sought to destroy him ; and ia
like manner " all that will live godly
in Christ Jesus shall sufter persecu-
tion," ver. 47 ; John 15 : 18-21 ; 2 Tim.
3 : 12.

25. Christ's words of life and peace
thrill the souls of the humble, the
troubled, and the sorrowing, while they
influence the hatred of the proud and
self-sufticient, ver. 48 ; Mark 12 : 37 ;
Luke 4 : 18, 19.

CHAPTER XX.

In this chapter Luke gives the ac-
count of the conflict on Tuesday of tlm
passion week between Jesus and the
ecclesiastical leaders of the Jews. They
question his authority and demand his
credentials. He replies by questioning
them in regard to the authority of John
the Baptist (vers. 1-8), and then shows
their guilt and terrible doom by the
parable of the vineyard let out to
wicked husbandmen, 9-18. Gladly
would they lay hands on him, but they
are restrained by fear of the people.
They therefore resort to artifice, hop-
ing to entrap him and in some way
turn from him the favor of the people.
First they send " spies," certain Phar-
isees and Herodians, to him to inquire
concerning paying tribute to Csesar, but
his answer excites admiration and as-
tonishment, 19-26. Next, Sadducees
come and ask a perplexing question
regarding the resurrection, but they
are put to silence, 27—40. Jesus then
puts a question concerning the Messiah,
which is unanswered, and follows it by
warning the people against their covet-
otis and hypocritical teachers, 39-47.

1-8. The Authority of Jesus

426

LUKE XX.

A. D. 30.

'Mt. 21. 23-27
Mk. 11. 27-33.

»>J«hn2. 18; Ac.4.1
7 : 7. 23.

Chrisfs authoritij questioned; parable of the vineyard and
the wicked husbandmen.

XX. AND "it came to pass, that on one of those clays,
as he taught the people in the temple, and preached
the gospel, the chief priests and the scribes came upon

2 him with the elders, and spake unto him, saying,
Tell us, ^ by what authority doest thou these things ?

3 or who is he that gave thee this authority ? And he
answered and said unto them, I will also ask you one

4 thing ; and answer me : The baptism of John, was it

5 from heaven, or of men? And they reasoned with

charge him with blasphemy, Mark 14 :
61-64. The questions were also really
needless, for the works and doctrines
of Jesus were evidences that he was
the Messiah, and that he came from
God, John 3:2; 10 : 24, 25, 37, 38 ; 12 :
37. Jesus, therefore, was not called
upon under such circumstances to an-
swer their questions. We have here
the first direct assault of the authorities
of the temple and of the great Jewish
council upon Jesus.

3. Jesus does not evade them, but
he brings them to the consideration of
a fundamental fact in this discussion,
the admission of which would lead to
an irresistible conclusion, John 5 : 33-
36 ; 10 : 41. He might have appealed
to the raising of Lazarus, and his other
miracles ; but since these Jewish rulers
came with wicked designs, and were
not even deserving an answer, he adopts
a difierent mode of reply, one which
both answers and confounds them. The
reference to John, whom Jesus had de-
clared to be his forerunner (the Elijah
that was to come. Matt. 11 : 14), and
by whom he had been baptized, was
indeed a suggestive answer that he was
from God, the Messiah, since John had
declared him so to be, John 1 : 26, 29,
32-34. Jesus could appeal to these dec-
larations. At the same time he defeats
their designs, and extorts from th«m
an unwilling and hypocritical confes-
sion that they are unable and incom-
petent to judge. Answer me. This
is a demand or challenge, and gives
greater life to the narrative.

4. The baptism of John, the
whole ministration of John, of which
baptism formed a very prominent part.
From heaven, or of [from) men?
Did John act by the authority of God,
or by his own ? Was he a true prophet

QUESTIONED BY THE SaNHEDRIM,

Matt. 21 : 23-27 ; Mark 11 : 27-33. The
three accounts are very similar. Mark
is the most vivid ; Matthew adds the
parable of the two sons ; Luke begins
indefinitely.

1. One of those days, Tuesday
morning, Matt. 21 : 18; Mark 11 : 20.
The chief priests and the scribes
came upon him Avith the elders,
members of the three classes composing
the Sanhedrim, the highest ecclesiasti-
cal council of the Jews. They were
evidently the leading members of the
Sanhedrim, though it does not appear
that they came as an ofiicial and formal
deputation similar to that which had
been sent to John the Baptist, John 1 :
19-28.

2. By Avhat authority? Not only
hy what, but also by what kind of, au-
thority, divine or human, Messianic or
prophetic? These things, cleansing
the temple, performing miracles, and
teaching. Who is he that gave
thee? Who, with authority, gave
thee this authority? The Sanhedrim
authorized teachers in the temple and
tried false prophets, but Jesus had not
been authorized by them. Hence their
two questions, implying that his au-
thority was not of God. The Mosaic
law had given directions for the dis-
covery, rejection, and death of false
prophets, Deut. 13 : 1-5; 18 : 20-22.
These questions in themselves were
therefore entirely proper for any Jews,
and especially for the members of the
Sanhedrim, to ask. John had asked a
somewhat similar question, Matt. 11 :
3. But they now ask with wrong mo-
tives, wishing to entrap him and find
occasion to destroy him (ch. 19 : 47), and
to draw forth some such declaration
as that he was the Son of God, and

A. D. 30.

LUKE XX.

427

themselves, sayinir, Tf we shall say. From heaven ; he

6 will say, Why then believed ye him not? liut and

if we say, Of men ; all the people will stone us: °for 'ch. 7. 29; Ml. 14.5

7 they be persuadeil that John was a prophet. And
they answered, that they eould not tell whence it was.

8 And Jesus said unto them, Neither tell I you by what
authority I do these thinj^s.

9 Then began he to speak to the people this ])arable ;
'^ A certain man planted a vineyard, aud let it forth to

dMt. 21. 33-46;
Mk. 12. 1-12;
also Is. 5. 1,2.

or a false one ? This was a fundamental
question, really involving tlie question
tney asked. It they acknowledged John
as a prophet, they must also acknow-
ledge Jesus.

5. They reasoned with, rather,
a77wn(/, themselves. They saw that
the question was a legitimate one, but
it troubled them. They consulted and
deliberated as to what answer they
should give and what might be the
effect of the different replies suggested.
Why then believed ye him not?
"Why did you not become his followers
and believe when he testified of me as
the ^[essiah ? To acknowledge that John
was a true prophet would be to condemn
themselves for rejecting both John and
Jesus.

6. But and if we say, Of (from)
men; all the people will stone
us. This was the grand motive of their
silence. They would have preferred to
say from men, but they feared to brave
popular opinion, and perhaps a popular
tumult. Persuaded that Johu was
a prophet. Mark says, " All counted
John, that he was a prophet indeed."
All regarded him as really a prophet.

7. Against all the evidence they had
seen of John's prophetic office, and
doubtless against their own convictions,
they answered that they could
not tell w^hence it was. This
answer was falsehood, and hypocritical
was their confession of ignorance.

8. Neither tell I you. One of our
Saviour's brief answers replete with
meaning. If you are unable or un-
willing to judge of John and his teach-
ing, you are equally so in regard to me.
If you dare not deny his divine com-
mission, you should acknowledge mine.
Your real unwillingness to acknow-
ledge, according to the convictions of
your own consciences, that John was a
true prophet, merits from me a cor-

responding unwillingness to give you
any more evidence in regard to myself
than that you already have.

9-18. The Parable of thr
Wicked Husbandmen, Matt. 21 : 33-
46; Mark 12 : 1-12. The fearful guilt
of the Jewish people in persecuting the
prophets and murdering the Messiah,
and their terrible doom. Mark and
Luke relate this parable alone; the
three related by Matthew were all
specially applicable to the Jewish
leaders in their rejection of the Messiah .
But this is the central one, and deals
most pointedly with the murderous
rejecters of Jesus.

9. To speak to the people. i\c-
cording to Matthew, to " the chief
priests and the elders of the peoplf,"
21 : 23. Mark says "the chief priests
and the scribes and the elders," 11 : 27.
The evangelists write according to their
different standpoints. All these classes
were among his auditors. It was spe-
cially intended for the scribes, chief
priests, and elders ; but he intended
that the people should also hear it, for
it was a matter of great concern to them.
We have here a beautiful illustration
of diversity and harmony in the inde-
pendent accounts of the evangelists.
Parable. See on ch. 5 : 36. A cer-
tain man. Simply, a Tnan. A vine-
yard. A simile often used in Scripture,
Ps. 80 : 8-16 ; Isa. 27 : 2-7. See espe-
cially Isa. 5 : 1-7, which bears a close
resemblance to this parable. The
Jewish leaders were familiar with these
passages, and were thus somewhat pre-
pared to understand the parable, ver.
19. Let it out to husbandmen.
Tillers of the ground, who in this in-
stance turned their attention to keeping
a vineyard. From Sol. Song 8 : 11 and
Isa. 7 : 23 we may infer that a most
valuable vineyard of a thousand vines
yielded a rent of a, thousand shekels of

428

LUKE XX.

A. D. 30.

husbandmen, and went into a far country for a long

10 time. And at the season he sent a servant to the
husbandmen, that they should give him of the fruit
of the vineyard : but the husbandmen beat him, and

11 sent him away empty. And again he sent another
servant : and they beat him also, and entreated him

12 shamefully, and sent him away empty. And again he
sent a third: and they wounded him also, and cast

13 him out. Then said the lord of the vineyard, ^ What
shall I do ? I will send my beloved son : it may be

14 they will reverence him when they see him. But
when the husbandmen saw him, they reasoned among
themselves, saying, This is the heir : come, let us kill

15 him, That the inheritance may be ours. So they cast

• Ho3. 11. 8.

silver, or about five hundred dollars.
In this instance the husbandmen were
to give a portion of the fruits as the
rent, ver. 10 ; Mark 12 : 2. Vineyards
were very productive, but required great
labor and care in digging, planting,
propping, pruning, gathering grapes,
and making wine. Went into a far
country. Eather, went abroad. The
Greek word does not say whether it was
far or near.

10. At the season, the time of
vintage. The general vintage was in
September. The first ripe grapes were
gathered somewhat earlier, Num. 13 :
20. Of the fruit, that portion of the
product which belonged to him as rent.
The vineyard was let out on shares.
But the husbandmen beat him.
Instead of cheerfully and honestly
giving the servant the portion of fruit
which was due the oAvner, they "beat
him " severely with rods or with their
fists, and sent him away empty. All
the three evangelists show in their
accounts that the husbandmen treated
the servants worse and worse. The
ground-thought is the same in all, but
Iklark is the most particular in de-
scribing the gradation of their crimes.

11. The husbandmen treated the
second servant worse than the first.
They not only beat him, but treated
him shamefully. Mark says, "at
him they cast stones and wounded him
in the head." Stoning was a common
way of putting to death among the
Jews, Deut. 21 : 21 ; Josh. 7 : 25; Acts
7 : 58, In this case death did not
result, as the connection shows ; but
they treated him with dishonor, out-

raged, shamefully handled him, and
then sent him away empty.

12. And again he sent a third,
and they wounded him, also and
cast him out. Mark says, " him they
killed, and many others," 12 : 5. They
not only wounded but killed him. In
like manner they maltreated many
others, beating and stoning some and
killing others. Thus the three servants
specified were only selections from many
examples.

13. The owner perseveres with won-
derful patience in his peaceful endeavors
to obtain from these lawless husband-
men his due. Having exhausted every
resource, having sent every servant that
could have any influence, he says,
What shall I do ? The question de-
notes anxiety to avoid, if possible, a
resort to extreme measures. I will
send my beloved son. Mark records
that it was his " one son," his one
beloved son. They will reverence,
etc. They will so respect and revere
my son as to heed what he says, and
pay the rent. When they see him.
The sight of him will at once prompt
them to honor him and to meet my just
demand.

14. The heir, the one to whom
the vineyard would at length belong.
Come, let us kill him. Compare
the similar language of the sons of
Jacob concerning their brother Joseph,
Gen. 37 : 20. The inheritance shall
be ours. Thus, in opposition to the
great clemency and wonderful patience
of the owner, these wicked men con-
sulted among themselves and plotted
against him. When the only son and

A. D. 30.

LUKE XX.

429

16 him out of tho vineyard, and killed him. What
therefore shall the lord of tiie vineyard do unto them?
He shall eome and destroy these husbandmen, and
shall ^ive the vineyard to others.

And when they heard it, they said, God forbid I

heir was destroyed, they thought to
hold the vineyard as their own. The
parable presents an extreme case. But
it is not necessary to reirard it as un-
lifelike or fictitious. Doubtless his
hearers could recall similar agreements
violently broken. In the unsettled
state of the country we can conceive
that an atrocious case, as the one here
presented, could have happened.

15. They })Ut their tiendish plans
into execution. They cast him out
of the vineyard, and killed him.
They treated him with contempt and
heartlessly put him to death. What
therefore shall, etc. llather, What
therefore will the lord of the I'ineyard
iio r Not merely what would he do nor
what can he do, but, such being the ter-
rible state of things, what will he do ?
There seems to be some transition, or at
least a reference, from the parable to
the things signified among the Jewish
people.

Id, He shall come and destroy
these husbandmen, etc., Isa. 5 : 4,
5. According to Matthew (21 : 41), the
Jewish rulers give this answer, and thus

Eass sentence upon themselves. But
ere and in Mark 12 : 9 Jesus seems to
answer the question himself. It is not im-
possible, however, to regard the answer
even here as given by some one of the
chief priests, elders, or scribes. But it
is better to suppose that Jesus repeated
the answer to give it emphasis and his
approval. And as he repeated it the
people seemed to have caught the mean-
ing of the parable ; for according to ver.
16, they exclaimed, God forbid, or
rather, May it not be ! Far be it ! Let
it never happen !

The parable being completed, it is
best at this point to consider its mean-
ing. Its grand design was to shadow
forth the rejection of the Jewish peo-
ple on account of their rejection of
the prophets, and especially of the
Messiah. Verses 9-14 referred to the
past; verse 15 and onward was pro-
phetic. The centre of comparison is
found in the ungrateful and cruel treat-

ment of the servants and son on the
one hand, and the righteous judgment
upon the husbandmen on the other.
The man or lord of the vineyard repre-
sents God the Father; the husband-
men, the Jewish people, as is verv evi-
dent from Matt. 21 : 43, " The kingdom
of God shall be taken from you, and
given to a nation bringing forth the
fruits thereof." The chief priests and
Pharisees, being both the civil and
religious leaders, representatives and
rulers of the people, could very truly
regard the parable as against them,
ver. 19. The vineyard cannot here
represent, as in Isa. 5:1, the Jewish
people, for they are already represent-
ed by the husbandmen, but rather the
religious blessings and privileges en-
trusted to them as a people — the true
religion as revealed in the word of God,
Kom. 9 : 4, 5.

The minute details in regard to the
vineyard need not be pressed closely.
The planting may be said to have oc-
curred under Moses and Joshua, Ps. 80 :
8. The letting it out to husbandmen may
refer to the solemn covenants between
God and the people, as at the giving of
the law, Ex. 20 : 19; 24 : 7, 8. The
householder going to another country
can also be used to represent the with-
holdment of such open revelations as
upon Sinai and the speakinar face to
face with Moses, Deut. 34 : 10^12. The
fruit represents the wise improvement
of their gifts and blessings, the bring-
ing to God, not only the service of their
lips, but also their hearts (Isa. 5:4;
29 : 13); the tithes, offerings, pravers,
and labors, Mai. 3 : 8-10 ; Rom. 7 : 4.

The servants sent by the householder
represent the prophets. A period of
about three hundred and eight years
intervened between the death of Moses
and the call of Samuel to be a prophet.
Though there were prophets during the
Judges, yet the more conspicuous proph-
ets began with Samuel, continuing till
Malaehi, and ending with John the
Baptist, Matt. 11 : 13. The treatment
thev received accords well with tbe Ian-

i30

LUKE XX.

A. D. 30.

17 And he beheld them, and said, What is this then 'Ps. 118. 22; Mt
that is written, 'The stone which the builders re- jj" n/ ^^^' ^^

guage of the parable. Thus the chil-
dren of Israel preferred a king to Sam-
uel in his old age, 1 Sam. 8 : 6-8 ; 12 :
12, 13. Elijah was persecuted by Ahab,
1 Kings 18 : 10-12. Isaiah, according to
Jewish tradition, was sawn asunder by-
King Manasseh. Zechariah, the son of
Jehoiada, was stoned to death, 2 Chron.
24 : 20-22. Jeremiah was imprisoned
(Jer. 37 : 15), and according to tradi-
tion was stoned by the exiles in Egypt.
Compare also 1 Kings 22 : 26-28; 2
Chron. 36 : 16; Neh. 9 : 26; Matt. 27 :
37 ; Acts 7 : 52; Heb. 11 : 36-38.

The son represents Christ, who was
sent after a long series of revelations
and prophets, Heb. 1 : 1, 2. He is the
only-begotten and well-beloved Son, the
Son of God in the highest sense, Mark

I : 11 ; John 1 : 14; Heb. 1 : 3-9. He
is the " heir of all things," Heb, 1 : 2.
Thus, in parabolic language, Jesus an-
swers the question of the chief priests
and elders in ver. 1. He had done
"these things" by the authority of the
Son. The language they will reverence
vny son presents the human side as it
would seem to men, to intelligent crea-
tures who had no knowledge of the fu-
ture. It was their duty to reverence the
Son of God. It was reasonable to sup-
pose that they would have reverenced
their long-expected Messiah. God's
foreknowledge of their wicked conduct
did not affect their freedom and their
duty. They acted without compulsion.
The killing of the son points to the cru-
cifixion, ch. 23 : 33 ; Acts 3 : 13-15. And
as the son was cast out of the vineyard,
so Jesus "suffered without the gate,"
Heb. 13 : 12, 13 ; Mark 15 : 20-23. Com-
pare 1 Kings 21 : 13 ; Acts 7 : bS. The
reason for killing the son, that the in-
heritance may he ozirs, must not be press-
ed too closely. The very nature of sin
is robbery ; the sinner robs God, and
would usurp his place and authority.
So the Jewish people, in rejecting
Christ, wanted their own way, and were
determined to have it. They were rob-
bers, murderers, and usurpers. John

II : 47-53 throws light on their feelings
and motives a little time before uttering
this parable., They feared lest all
should believe on him, and they would

lose their power and position ; they also
feared, or professed to fear, lest the
people should make him king and the
Romans com,e and take away their place
and nation.

Thus far the parable represents the
patience and forbearance of God in
sending his servants, the prophets, and
last his Son. What more could he
have done? Isa. 5 : 4, 5. After receiv-
ing such ungrateful and cruel treat-
ment from their hands, what was left
but to punish ? Isa. 5 : 5, 6.

The coming of the Lord of the vine-
yard and the destruction of these hus-
bandmen represent the coming of God
in judgment upon the Jewish nation in
the destruction of Jerusalem, when
" their house was left unto them
desolate" (ch. 13 : 35), and they suffer-
ed " affliction such as was not from the
beginning of the creation," Mark 13 :
19. At Jerusalem alone, it is said,
1,100,000 perished by the sword, famine,
and pestilence. Besides, 97,000 were
sold as slaves, and vast multitudes
perished in other parts of Judea. Com-
pare Matt. 23 : 34-36. The giving the
vineyard unto others represents the
rejection of the Jews and the calling of
the Gentiles, Kom. 9 : 30, 31 ; 11 : 9, 10.

17. Jesus further rivets the applica-
tion of the parable by quoting an an-
cient prophecy, and thereby intimating,
at the same time, that the son who had
been left dead would come to life again
and be the Head of the people of God.
What is this then that is written?
You surely have read it. The scripture
quoted is Ps. 118 : 22, and in the words
of the Septuagint version. The Jews
applied it to the Messiah ; from it (vers.
25, 26) the multitude had derived their
hosannas at the public entry of Jesus
into Jerusalem, Mark 11 : 9, 10, As the
multitude had applied this Psalm to
Jesus, so Jesus now applies it to him-
self as the Christ. The stone, in the
figurative language of prophecy, was
Christ. This is regarded as a typical
prophecy, some referring its typical ful-
filment to David, who was disallowed
and rejected by Saul and the ruling men
of the nation, and yet was chosen to be
king of Israel ; others refer it to Zerub-

A. D. 30.

LUKE XX.

431

jectcd, the same is become the head of the corner?

18 Whosoever * shall fall upon that stone shall be bro-
ken; but ""on whomsoever it shall fall, it will ji^rind

19 him to powder. And the chief priests and the scribes
the same hour sought to lay hands on him ; and they
feared the people : for they perceived that he had
spoken this parable against them.

Concerning the payment of tribute to Ccesar, the resurrection
of the dead, and the Son of David.

20 'And they watched him, and sent forth spies, which

«Ps. 2. 12; Is. 8

14. 15; Zee. 12.3

Mt. 21. 44; Ro.

9. 33; 2 Cor. 4.

3, 4 ; 1 Pet. 2. 8.
fcps. 2. 9; 21. 8,9;

Is. fiO. 12; Dan.

2. M, 35, 44, 46 ;

Mt. 21.44.

»Mt. 22. 15-22; Mk.
12. 13-17.

babel (Zech. 3 : 8, 9 ; 4 : 7), and others
Btill to Mordecai ; its special and com-
plete fulfilment was in Christ. Com-
pare on Matt. 1 : 22, 28. The build-
ers were the Jews, John 19 : 15. Re-
jected, disopproi'ed, dim/lowed. They
did not allow the claims of Jesus. Head
of the corner. The head-stone or
corner-stone ; the stone that lies at the
foundation of the building, where the
two walls come together, binding them
firmly, and giving the building its
strength and support. Thus Christ is
the support of the spiritual building,
the "holv temple in the Lord," Eph.
2 : 20-22;' 1 Cor. 3 : 11. Though the
Jews rejected Jesus, yet God has made
him the head-stone of his spiritual tem-
ple (Acts 4 : 10, 11), uniting both Jews
and Gentiles in himself. Gal. 3 : 28. He
is highly exalted as a Prince and
Saviour, Acts 2 : 33-36 ; 5 : 29-31 ; Phil.
2 : 9-11. Compare 1 Pet. 2:7, where
the prophecy is quoted with a similar
application.

IS. Jesus adds another word of ter-
rible warning, still using and applying
the figure of a stone. Whosoever
shall fall on that stone, he that
makes it a stone of stumbling, that
takes oflfence at Christ, shall be
broken, shall suffer accordingly, ch.
2 : 34; Isa. 8 : 14, 15. Thus the' Jews
already had taken offence at Jesus in
his humiliation, and were suflfering
hardness of heart and all of the direful
consequences of unbelief. But as a
person in a fall may only so break his
limbs as to recover, so to many of these
Jews there was yet hope. Some, how-
ever, were doubtless so broken as to be
beyond hope and recovery. On whom-
soever it shall fall. They who shall
continue to oppose and neglect him, on
them his vengeance shall fall. The

weight of his power and indignation
shall fiill on all such as continue to
stumble and take offence at him, result-
ing in their most fearful destruction.
Grind him to powder. The verb,
which generally means to winnow, has
here the idea of scattering in minute
fragments, making chaff of him, crush
him to pieces, grind him to powder. It
shall break him in pieces, and he shall
become "like the chaff of the summer
threshing-floors," Dan. 2 : 35, 44, 45.
Such was the ruin of the hardened
Jews after Christ's exaltation, and such
will be the destruction of all the finally
impenitent. Thus, Jesus presents him-
self in four aspects under the figure of
a stone: (1), a rejected or disallowed
stone ; (2), the head-stone of the corner ;
(3), a stumbling-stone ; and lastly, the
stone of retribution.

19. The Effect of the Pakable
ox THE Chief Priests and Scribes.
They sought to lay hands on him,
in order to kill him, as the Scriptures
and Jesus in this parable had foretold ;
for they perceived that the parable had
direct reference to them. But they
feared the people, the common
people. Multitudes were now gathered
from all parts to celebrate the passover.
Had spoken this parable against
them. They saw that their secret and
evil designs were brought to light, that
they themselves were condemned and
threatened with overwhelming ruin.

20-26. The Artful Attack of
THE Spies, and their Defeat. Con-
cerning Paying Tribute to C^^sar,
Matt. 22 : 15-22 ; Mark 12 : 13-17. The
three accounts are very similar, with
the usual differences of independent
narrators.

20. They watched him. The
chief priests and scribes. Mat^he\?

432

LUKE XX.

A. D. 30.

should feign themselves just men, that they might
take hold of his words, that so they might deliver
him unto the power and authority of the governor.

21 And they asked him, saying, Master, we know that
thou sayest and teachest rightly, neither acceptest
thou the person of any, but teachest the way of God

22 truly : J Is it lawful for us to give tribute unto Csesar,

JDeu. 17, 14. 15:
28. 47. 48.

mentions the Pharisees, who were the
leaders of the opposition, and probably
formed the principal ones of those who
had questioned his authority. With
these were joined also the Herodians
(Matt. 22 : 16; Mark 12 : 13), who,
though they hated each other, yet
liated Jesus so much more that they
could unite in their opposition to him.
From these were selected the spies,
which should feign themselves
just men, men professing a great re-
card for the law and a desire to know
how to reconcile their duty to it with
submission to the Roman government.
Might take hold of his words, or of
some word or saying of his, supposing
that he must answer either yes or no to
their question, ver. 22. They thought
that by the utterance of a single word
in answer he must fatally involve him-
self in his relations either to the gov-
ernment or the people. Their object
was to find a civil or ecclesiastical accu-
sation against him. Supposing that he
would probably give a negative answer,
they thought thereby to deliver him
unto the power and authority of
the governor, who would be obliged
to adjudge him guilty of death for coun-
selling opposition to the rights of Csesar.
21. Master, Ave know, etc., Teacher,
we know. They afiirm what is true,
but hypocritically. Nicoderaus used
similar language, but sincerely. They
came to Jesus, not as Pharisees or He-
rodians, but as just men, hoping by
their words to hide their character and
purpose, and by flattering Jesus to put
him oft' his guard and lead him into
the snare set for him. They pretended
to acknowledge him to be all that he
claimed, and to be ready to abide by
his decisions, since they would be ab-
solutely true and just, independent of
the influence and authority of men.
Sayest and teachest rightly, thy
doctrines and utterances are in accord-
ano3 with truth and righteousness.

Neither acceptest thou the person
of any, thou art not influenced by
rank or position, not even by Csesar
himself, in thy decisions, but art per-
fectly impartial. Lev. 19 : 15. The
way of God, the way that God has
marked out for men to walk in, Ps. 27 :
11. Truly, or in truth, as it is, with-
out any addition or diminution.

22. Is it lawful, is it right for us as
Jews, the chosen people of God, Matt.
22 : 17. The question is not whether it
was advisable, but whether it was law-
ful, for them who acknowledged God as
their King, to give tribute, the
Roman poll-tax imposed on all males
from fourteen and on females from
twelve to sixty.

Csesar. The family name of Julius
Csesar, the first Roman emperor, and
applied to his successors, whether of his
family or not, as a designation of their
office and a representation of Roman
power. The Csesar then reigning was
the emperor Tiberius. Or no? The
question was so put as to require, as
they thought, the answer either yes or
no. They would rather have him an-
swer in the negative, for then they
would " deliver him into the power and
authority of the governor " as a sedi-
tious person. But if he answered in
the affirmative, then they would accuse
him before the people as opposed to the
law of God. The Herodians, as friends
of Herod, and hence of the Roman
supremacy, were in favor of paying
tribute. The Pharisees generally es-
poused the popular Jewish sentiment
that paying tribute to a foreign power
was a badge of servitude, and even
contrary to the law of Moses. Thus
Judas the Gaulonite (Acts 5 : 35) had
raised an insurrection in opposition
to levying this tax, holding that it
was unlawful, and even rebellion against
God, for the Jews to pay tribute and
submit to a foreign power. These sen-
timents were extensively promulgated ;

A. D. 30.

LUKE XX.

433

23 or no? But he perceived their craftiness, and said

24 unto them, Wliy tempt ye me? Shew me a ''penny. *Mt. 18. 28.
Whose imaire and superscrij)ti()n hath it? Tliey an-

25 swered and 6i\id, Ciesar's. And he said unto them,

'Render therefore unto Csesar the things which be '^^*- ^- '^''\^^'
Ca^sar's, and unto God the things which be God's. ^'-^'' ^^-^^.t.

26 " And thev could not take hold of liis words before the " Job 5. 13.

ami the Jewish people, who were very
restless under the Roman yoke, quite
generally espoused or sympathized in
them. This wa-s, however, a fanatical
view of the law, since the Jews were
nowhere forbidden to pay tribute to a
foreign conqueror. They Avere only
forbidden to set a strauirer over them as
king, Deut, 17 : 15. They had at dif-
ferent times paid heavy tribute to
Syria and Babylon.

"23. But he perceived their
craftiness, their dissimulation and
false pretences, that they were assum-
ing a character and disposition which
did not belong to them, ver. 20. Why
tempt ye me ? Why entice me to say
something which you can use against
me ? Why do you try to draw me into
a snare, so as to entrap me? Then,
instead of answering as they expected,
he calls for a coin in which the Koman
tax was paid, so that he might address
the eye tis well as the ear.

24. A penny, a denary, a Roman
silver coin worth about fifteen cents.
It was a current maxim of Jewish
teachers that " wherever a king's coin
is current, there his sovereignty is ac-
knowledged." It was an evidence of
the Roman dominion over the land
that Roman currency was used ; and
by using it the Jews acknowledged
their subjection to the Roman power.
Whose image and superscrip-
tion, or inscription. The image was
probably the likeness of the Roman
emperor Tiberius Caesar. The iiucrip-
tion was the motto of the coin, the title
of the emperor, declarative of his
sovereignty. The image showed that
it was not a Jewish but a foreign coin,
for the Jews put no images on their
coins, though they put inscriptions on
them. Caesar's. Both the coin and
their answer showed that they were
peacefully submitting to Caesar's gov-
ernment and enjoying his protection.

25. Everything is now ready for the
answer of Jesus. Render. Pay off.

The idea is not renderiiifj a gift, but
rendering what is due. The things
Avhich be Cirsar's. Render to Caisar
whatever is due to him, wliat rightfully
belouLTS to him; if you are under his
tjovernment, obey him and pay him
fully for his protection, so long as vou
violate no divine obligation, lie does
not discuss a political question nor the
right or wroni; of Roman supremacy ;
but takinj; their condition as it really
was, the Roman jxjwer peacefully ac-
knowledged and its protection enjoyed,
he teaches that they should ])ay toward
its support and render to it whatever
was rightfully its due. Paul expands
this idea in Rora. 13 : 1-7. The Jews
themselves taught that a king ought to
have his dues, whether he was a king
of the Jews or of the Gentiles. The
things which be God's. And since
in the highest sense you are under
God's government, preserved, protect-
ed, and supported by him, render to
him whatever is due to him as your
God and King — your obedience and the
whole circle of religious duty. The
two precepts are in harmony, and the
one really flowing out of the other.
As love to our neighbor is in harmony
with love to God and flows from it, so
rendering all rightful obedience to hu-
man government is in harmony with
the discharge of our full obligation to
God and springs from it, 1 Tim. 2 : 1,
2 ; 1 Pet. 2 : 13-16. There is no refer-
ence to the union of church and state,
much less any sanction for it.

" Man is the coinage, and bears the
image of God, Gen. 1 : 27 ; 9:6; Acts
17 : 29; James 3:9.... We owe,
then, ourselves to God ; and this solemn
duty is implied of going ourselves to
him with all that we have and are.
The answer also gives them the real
reason why they were now under sub-
jection to Caesar — namely, because they
had fallen from their allegiance to
God, 2 Chron. 12 : 5-S. "—Alford.

26. Could not take hold of his

434

LUKE XX.

A. D. 30

people : and they marvelled at his answer, and held
their peace.

27 ° Then came to him certain of the Sadducees, ° which
deny that there is any resurrection ; and they asked

28 him, saying. Master, »• Moses wrote unto us. If any
man's brother die, having a wife, and he die without
children, that his brother should take his wife, and

"Mt. 22. 23-33,

Mk. 12. 18-27.
0 Ac. 23. 6, 8.
P Deu. 25. 5.

words. They could not detect a word
that would render him liable to civil or
ecclesiastical <;ensure. They mar-
velled at his answer. They won-
dered at a reply so unexpected, so apt
and true, and at his wisdom in escaping
their snare. He maintained both the
rights of government and the rights of
God, and in such a manner that neither
party could accuse him. The wisdom
of his reply may well command our
admiration. He laid down a great
moral principle, which is applicable in
every age of the world, and which, if
properly carried out, will conduce to
the highest good of man and to the
glory of God. No wonder that his in-
terrogators held their peace, were
reduced to absolute silence ; that they
" left him and went their way " (Matt.
22 : 22), sensible of overwhelming
defeat.

27-40. The Question of the Sad-
ducees CONCERNING THE RESURREC-
TION. The Reply of Jesus, Matt.
22 : 23-33; Mark 12 : 18-27. Luke is
the fullest; Matthew the briefest.
Mark holds a middle place, but exhibits
his usual descriptive style. This attack
of the Sadducees was less artful and in-
sidious than the preceding one of the
Pharisees and Herod ians. Their ques-
tion was most frivolous, and their de-
sign seems to have been to throw con-
tempt, not merely on the doctrine of the
resurrection, which they denied, but
especially upon Jesus, by any answer
he might give.

27. Then came to him. Rather,
and there come to him. There is no
note of time. Matthew says " on the
same day," or that day, on which the
Pharisees and Herodians were baffled
and put to silence ; probably a short
time after. The Sadducees. The
Sadducees were a Jewish sect, and were
so called either from righteousness, tlie
meaning of their name, or from Zadok,
some distinguished individual ( 1 Kings
1 : 32; 2 Chron. 31 : 10), or, as some

suppose, the founder of the sect, about
B. C. 2G0. They were opposed to tht
Pharisees, and rightly rejected tradi-
tion, and that God gave it, the oral law,
to Moses; but they unhappily denied
the resurrection and the existence of
angels and spirits, Acts 23 : 8. They
also laid special stress on the freedom
of the will, while the Pharisees held
strongly to the doctrine of providence.
The opinion that the Sadducees held to
only the five books of Moses is now
given up. As a sect they disappear
from history after the first century.
They were mostly men of rank, wealth,
and education ; but the Pharisees were
more numerous and had greater influ-
ence with the people.

The word resurrection, as used in
this and the following verses, appears
to have a somewhat broader significa-
tion than merely rising from the dead,
including not only the life that ensues,
but also the life of the soul previous to
the reunion of soul and body. Thus it
is very nearly equivalent to future life,
the rising from the dead being the cen-
tral hinge around which that life turns.
Compare the language in Mark 12 : 23 :
"In the resurrection, therefore, when
they shall rise."

28. Master, Teacher, ver. 21. They
also approach him with apparent re-
gard as a prophet or religious teacher.
Moses wrote unto us. Rejecting all
human tradition, they acknowledge the
writings of Moses as authority, and as
pre-eminent authority. The law which
they cite is found in Deut. 25 : 5, 6, and
was designed to prevent any family of
Israel from becoming extinct. The case
stated in the following verses was very
likely fictitious, and took for granted
that if there was a resurrection the
present relations of life must continue
in the future state. The Sadducees
thought thus to show from the law the
manifest absurdity of the doctrine. It
may have been a favorite argument of
theirs with the Pharisees, and illus-

A. D. 30.

LUKE XX.

485

29 raise up sood unto liis brothor. Tliero wore tliorofore

sevoii brotlircMi : and the Hr.st took a wife, and died

80 witliout children. And tlie second took her to wife,

31 an«l he died childless. And the third took lier; and
in like manner the seven also: and they left no chil-

32 dren, and died. Last of all the woman died also.

33 Therefore in the resurrection whose wife of them is
she? for seven had her to wife.

84 And Jesus answering said unto them, The cliildrcn

35 of this world marry, and are given in marriage : but

tliey which shall be accounted worthy to obtain tliat

world, and the resurrection from tlie dead, neither

3() marry, nor are given in marriage: <i neither can they

die any more : for they are equal unto the angels ; and

<ils.25.8; Hos. 13.
14; John 11. 25,
26; 1 Cor. If). 2r),
42, 49-55 ;lJohn
3. 2; Rev. 21. 4.

trates the maimer of their opposition.
Seed iiuto his brother, tlie first-
born was reiranlod as the olfspriug of
his deceased brother.

'29-32. Ilavini^ quoted the law, thev
now state the ease formally and with
great ]>artieularity. They doubtless
made it as ludicrous as possible. The
seven — that is, as in ver. 33, "seven
liad her to wife," the seven took her. The
Sadducees speak of it as an actual fact,
esj)eeially according to Matt. 22 : 25,
'* There was with us." Some suppose
it founded on the apocryphal book of
Tobit 3 : 7, 8, " Sara the daughter of
llaguel was also reproached by her
father's maids, because she had been
married to seven husbands." It may
have been a hmg-disputed problem
never before solved. In the case of
two husbands the rabbins taught that
the wife would belong to the first in
the next world. But here were seven.
^Vhat would the great Teacher say to
that ?

33. In the resurrection, in the
resurrection state or life, the state of
being into which the resurrection is-
sues. Whose wife of them is
she ? The Pharisees appear to have
held that the relationships of this life
would continue in the future state.
And with no other conception of the
doctrine the Sadducees foresaw a cer-
t;iin conflict between these seven broth-
ers. All, then, cannot have her, but
only one; yet none has a claim upon
iier above the rest. Whose wife, then ?
Tiiey see here, as they imagine, an in-
purnioniitable difficulty to suppordng a
r -surrection life. It would be a state
vi coiifusion, with interests and rela-

tionships which could never be justly
settled. And besides, as this case grew
out of a Mosaic enactment, it was evi-
dent, as they thought, that Moses never
intended to reveal a resurrection and a
future life. Their object was not to
have their question solved, but rather
to puzzle Jesus or to draw forth some
expression which they could use against
him. They could not expect him to
deny the resurrection, for he had raised
Lazarus from the dead, and had repeat-
edly inculcated the doctrine. lie was
doubtless known to side with tlie Phar-
isees in this respect. But they hoped to
bring him into conflict with the law of
Moses, or induce him to utter that which
they could construe into blasphemy or
turn into ridicule.

34. The children of this world,
or the sons of this world, marry, etc.
Marriage is ordained for this present
state of being, and is therefore confined
to mortals.

35. Accounted Avorthy. Our Lord
here speaks of the resurrection stateof
the righteous, who alone through God's
grace are accounted worthy to have part
in " the resurrection of life," John 5 :
29. That the wicked will also rise from
the dead is plainly taught (John 5 : 28,
29 ; Acts 24 : 15), but his argument does
not require him to speak of their fu-
ture state, but only of that of the right-
eous.

36. Neither can they die any
more. They cannot be dependent on
the marriage relation for the preserva-
tion of their species, for they are them-
selves immortal. They are equal
unto the angels — that is, their exist-
ence, relations, and state will be similar

436

LUKE XX.

A. D. 30.

are the children of God, 'being the children of the

37 resurrection. Now that the dead are raised, •even
Moses showed at tlie bush when he calleth the Lord
the God of Abraham, and the God of Isaac, and the

38 God of Jacob. For he is not a God of the dead, but

' Ro. 8. 23 ; 1 Tor.

l.j. 44-49; Phil

:{. 20, 21.
■Ex.3. 6.

to those of angels; not earthly, sensual,
and mortal, but heavenly, spiritual, and
immortal. As the marriage relation
exists not among angels, so it will not
exist among the saints in heaven. As
the righteous will be as angels, the wick-
ed will be as fallen angels or demons.
Are the children {sons) of God,
being the children (sons) of the
resurrection. The sense seems to be
that because they share in the resurrec-
tion of the just, God imparts a new life
to them, by virtue of which they are
his sons, not in a moral or ethical, but in
a metaphysical sense. They partake of
a life which in its essence is immortal.

37. That the dead are raised.
The dead here refers not merely to the
bodies of those who have died, but to
their disembodied spirits — with refer-
ence, indeed, to their being reunited to
their bodies and raised. The Hebrew
had a distinct word, rapha, which re-
fers to that part of man which survives
death, and was a distinct name for that
separate existence, Job 26 : 5 ; Ps. 88 :
10; Prov. 2:18; 9:18; 21:16; Isa.
14 : 9; 26 : 14, 19.

Even Moses showed at the
bush, at the passage relating to the
burning bush, Ex. 3 : 1 ff. Bush denotes
the section in the Pentateuch where the
words that follow are to be found. Jesus
aptly appeals to Moses, inasmuch as the
Sadducees had just drawn their argu-
ment from Moses. Some affirm and
others deny that the Sadducees rejected
all the other parts of the Holy Scriptures
but the five books of Moses. The true
statement seems to be that they rejected
all tradition and received only the writ-
ten law, and that they held that the
five books of Moses should be greatly
preferred above the rest of the Old
Testament and regarded as the only
ultimate standard of appeal for all
doctrine. We thus see another reason
why Jesus appeals to Moses, since they
regarded his writings of the highest
authority. He, however, implies that
he might have appealed to the strong
testimonies of other Scripture (Isa. 26 :

19; Ezek. 37 : 1-14: Dan. 12 : 2): "€ven\
Moses showed."

When he calleth the Lord th«
God of Abraham, Ex. 3 : 6. Thi

living and eternal God, bearing a per
sonal relation as the living God
Abraham and to Isaac and to Jacol
which supposes that those patriarch^
were still bearing a living and per
sonal relation to him as his servants!
and also implies he will not suffei
them alwaj's to remain under thi
power of the grave, but will in dni
time raise them to a glorified life
Jehovah is the I am, the ever-faithi
ful, the unchangeable, the living am
eternal God. He was the personal God
of the patriarchs. That he continueij
this personal relation implies their con|
tinued existence. Since he declare
"/ am the God of Abraham," etc^
their God absolutely and without refer
euce to time — that is, eternally — their
immortality is implied. And since he
was the God of their whole existence,
body and soul, it is implied that,
though the relation between their bod-
ies and souls be suspended for a time,
they will be reunited ere long in an
endless existence.

It does not follow that these infer-
ences and truths thus brought out were
plain on the surface of this declaration
to Moses, or that they would ever in
this world have been clearly seen or
thoroughly understood without revela-
tion. It is enough to know that Jesus
has authoritatively brought them to
light, and that when thus revealed
they come with the beauty and the
internal testimony of truth. They came
home to the hearts of the Sadducees
and others who heard Jesus with con-
vincing power, ver. 3f ; Matt. 22 : 33,
34. The various objections, therefore,
against our Lord's interpretation of
this passage are of no force. Christ's
words are authority, and these words
of his bear along with them their own
evidences of truth.

38. He is not a God of the dead,
in the sense of extinct, as the Sadducees

A. D. 30.

LUKE XX.

437

80 of tlio living: for^nll livoiiiito liim. Then (vrtaiii of ' ^f:^^' 2^^]^ {/t'

the soriiios unswcriiii; said, Mastor, thou hast well '' '

40 said. "And iiftcr that they durst not ask him any "Mt. 22.40.
question at all. ^ TMt. 22. 41-45; Mk.

41 Anil he said unto them, ""How say they that Christ 12. 35-37.

used the word dead. Grod is not the

God of the non-existent. lie can l)ear no
relation to a nonentity. But of the
living, of those who continue to live,
lie can only hear a relation to the liv-
ini;. The souls of the patriarchs, their
essential beini:i;, were still livinsj:; their
bodies, the less important part, had in-
deed died, yet still existed in matter;
and the fact that Jehovah was God of
tlie living was a pledge that this sus-
])ension of bodily existence was only
temporary. The additional idea of a
covenant-keeping God is fitting here,
since "/ am the God of Abraham,"
etc. (Ex. 3 : G), may briefly express
the blessing pertaining to a covenant
relation to God. Compare Dent. 2G :
IG ; Isa. 41 : 10; Zech. 13 : 9 ; Ileb. 11 :
16. Abraham, Isaac, and Jacob must
be living, for the blessings and promises
of this covenant can only be enjoyed by
the living, and the full enjoyment of
them must be in connection with the
most perfect life and the highest state
of being, their glorified and immortal
bodily existence. For all live unto
him, or to him all live, a generalization
peculiar to Luke. The word all com-

})rehends all creatures. We distinguish
)etween the living and the dead. In
the divine view there is no such distinc-
tion ; all are living, whether in the
body or out of the body, whether on
earth or in the world of spirits.

39. Then, Rather, and. There is
no word expressive of time, although
there can be no doubt that the words
following were spoken immediately.
Scribes. See on ch. 5 : 21. Master,
Teacher, thou hast well said. The
scribes were mostly Pharisees who
would gladly have seen Jesus ensnared
i)y the Sadducees, but the latter had
been so thoroughly routed by our Lord
that "some of the scribes," who doubt-
less lingered near, could not withhold
their commendation. The able manner
in which he had humbled their enemies
won their praise.

40. And after that they durst
not ask him any question at all.

For they no longer dared to ask him any
question. The word for shows that
their praise was drawn forth not only
by the fact that he ha<l humbled their
enemies, but also by the consciousness
that further attempts to entangle him
in his discourse would be followed V)y
still other defeats. Their awe of the
victor extorted their praise and reduced
them to silence.

41-44. Jesus confounds the
Scribes with a Question concern-
ing THE PaRENT.\GE of THE CHRIST,
Matt. 22 : 41-4G ; Mark 12 : 35-37. Mat-
thew is the fullest and most lifelike;
Luke the briefest; Mark holds an inter-
mediate position, yet shows his charac-
teristic style by the additional state-
ments that this incident occurred
" while he taught in the temple," and
that "the great multitude heard him
gladly," Mark 12 : 35, 37.

Jesus had thus far been acting on
the defensive, but now he turns to the
offensive and convicts the scribes and
Pharisees of ignorance and false views
of the Messiah, which opens the way
for his warning and denunciations
against them in vers. 46, 47. They
had disputed his claims as a spiritual
Messiah, and by repeated efforts had
vainly tried to prove him a base pre-
tender. He now turns and shows the
incongruity of their view of a worldly
Messiah with the prophetic idea of him.
He had silenced their questioning (ver.
40) ; now, as A 1 ford aptly remarks, he
silences their answering also.

41. Said to them, not merely to
the scribes, but to the multitude, to all
within his hearing. How say they?
the Pharisees, including the scribes, for
in Mark the question is, " How say the
scribes that Christ is the son of David ?"
According to Matthew, Jesus asked the
Pharisees, " What think ye of Christ?
Whose son is he ?" He would give em-
phasis to their answer by incorporating
it in a question. The word the)/ here
evidently refers to the scribes and Phar-
isees. That Christ. Eather, the
Christ, the Greek equivalent to tho

438

LUKE XX.

A. D. 30

42 is David's son? And David himself saith in tlie

book of Psalms, 'The Lord said unto my Lord, Sit "Ps- no. i; Ac. 2.

43 thou on my right hand, till I make thine enemies thy ' . ^'^'

44 footstool. David therefore calleth him Lord, how is
he then his son ?

Hebrew the 3Iessiah, meaning anointed.
Is David's son, or "son of David,"
a common title of the Messiah. See ou
ch. 18 : 38.

42. David himself saith in the
book of Psalms. In Mark the
reading is, " David himself said by {in)
the Holy Ghost," the Holy Spirit, in
union witb him and nnder his control ;
pervaded by his influence and under
his guidance. Taken in connection
with the accounts here and in Matthew,
we have strong incidental proof of the
inspiration of the book of Psalms.

Jesus quotes from Ps. 110 : 1. This
passage is said to be more frequently
quoted or referred to in the New Testa-
ment than any other in the Old Testa-
ment. The Psalm from which it is
quoted was written by David after Zion
became the seat of the theocracy (2
Sam. 6 : 16, 17), and not long after the
promises made to David in 2 Sara, 7 :
11-16 and 1 Chron. 17 : 9-14. The ap-
plication of the Psalm and of the lan-
guage here quoted to the Messiah is
taken for granted by Jesus, is silently
acknowledged by the Pharisees, and
was the common interpretation among
the Jews at the time of Christ and long
after, Acts 2 : 34.

The Lord, Jehovah. To my
Lord, the Messiah, as the Jews un-
derstood the words to refer, and as our
Saviour applied them. Thus David
spoke of the Messiah as his Lord, his
superior and sovereign. Sit. An ap-
propriate posture of a sovereign (Ps.
29 : 10), especially of one who was
about to use his enemies as a footstool.
Ou my right hand. On the throne
beside me, not merely as a position of
honor, but as a partner of ray sove-
reignty and power, Ps. 110 : 2, 3.

43. Till I make, etc. Till does not
limit the time of his reign, but only
carries the thought to a certain point,
without going bevond it. Compare
Gen. 28:^15; Ps. 112:8. Paul, in 1
Cor. 15 : 24-28, reveals to us some
things that shall take place after Christ
has subjugated his enemies. Thine

enemies thy footstool. Emphatic
in the original, a footstool of thy feet.
So in the Hebrew, a stool for thy feet.
This implies their utter and ignominious
defeat and their most abject subjuga-
tion. The foot was often put on the
neck of the vanquished. Josh. 10 : 24,
25; Ps, 47 : 3. This prophecy plainly
pointed to the divine nature of the
Messiah ; for only thus could he be
spoken of as Lord, by Israel's greatest
king, and as occupying such an exalted
position and exercising such power,

44. David, in contrast to the scribes,
who merely spoke of him as his son,
Calleth him Lord. Applies to him
the solemn, reverential, and lofty title
of Lord. How is he then his son?
If David acknowledged him as his
superior and sovereign, from what
source, by what means, is he his son,
and hence his inferior? The question
could only be answered by acknowledg-
ing the divinity and humanity of Christ.
It is thus answered in Rom. 1 : 3, 4.
But the Jews, especially the scribes and
Pharisees, in their worldly views of the
Messiah, had lost the doctrine of his
divinity, and only held to his humanity
as a royal descendant of David. If the
scribes had truly understood the cha-
racter of the Christ, they would have
said. As man, he is David's son ; but as
God, David's Lord. This closes the
oral conflict between Jesus and his
enemies. They were so thoroughly
entangled and discomfited that they
feared both to ask and also to answer
questions. Matt. 22 : 46. They felt
their inferiority to him in wisdom and
knowledge and in debate, and they
found it necessary to have recourse to
some other means for overcoming
his influence and putting him to death,

45-47. Denunciation of the
Scribes. From the last public dis-
course of Jesus to the Jews, Matt, 23 :
1-39 ; Mark 12 : 38-40. Matthew, who
wrote especially for Jewish Christians,
gives a full report of this discourse,
Mark, writing for Gentile Christians,
gives but a brief denunciation of the

A. D. 30.

LUKE XX.

439

Caution against tlie scribes.

45 *Thon in the audience of all the people he said '^[,^;^J,-- J^- ^^

46 unto his disciples, -^Beware of the scribes, which de- y mlk';. (}"23. 5-7.
sire to walk in lonii; robes, and Move greetin<::s in the »ch. ii. 43.'
markets, and the hiji;hest seats in the synagoj^ues, and

47 the chief rooms at feasts; 'which devour widows' '^/.!-.2"3. 14; Mk.
houses, and for a show make long prayers : the same
shall receive greater damnation.

12. 40.

scribes, whom he had named prominent-
ly umonir his opposers, Mark 12 : .35.
Luke, writing for the race, is equally
brief, and agrees almost verbally with
Mark.

45. Ill the audience of all the
people he said unto his disciples.
Mark tells us that he said " in his doc-
irine," in his teachinrj, implying that
the language which immediately fol-
lows is but a portion of what he then
taught.

46. BeAvare, be on your guard
against. The scribes, the class that
opposed him, and who had just been
confounded by his question. Which
desire. Jesus states their ruling pas-
sion : their love of display and honor
and " to be seen of men," Matt. 23 : 5.
What is here affirmed was true of the
scribes as a class, although there were
doubtless exceptions. Compare the
woes pronounced upon them, Matt. 23 :
13-25. To walk in long robes, to
go about in long, flowing robes, such as
were worn by priests and kings and by
persons of rank and distinction. The
reference is undoubtedly to their walk-
ing about the streets and jjublic places
in their long robes of office and rank.
Love greetings, deferential and com-
plimentary salutations, which were per-
formed in a formal and ceremonious
manner. In the markets, places to
which the people were accustomed to
resort. See on ch. 7 : 32. They loved
these greetings in the most public
places. Highest seats in the syn-
agogues. The first seats, the foremost
row, nearest the reading-desk and the
ark, where the sacred books were kept.
See on ch. 4 : 15. Chief rooms at
feasts. Rooms is here used in the
obsolete sense of place, position, the
chief places at feasts, the most honor-
able position, which was the middle
place of the couch on which they re-
eliij txi at table. Or according to others,

the couches were ordinarily arranged
on three sides of a square, the fourth
being left open for the servants to wait
on the tables. The couch on the right
wjis called the highest, the others, re-
spectively, tlie middle and the lowest
couch. Comj)are ch. 14 : 7-10. Feasts,
dinners or suppers. The chief meal
among the Jews was taken toward
evening, and often prolonged into the
night. This verse shows how the scribes
loved positions of honor.

47. Jesus in this verse points to other
traits of the scribes — their dishonest and
voracious avarice and their hypocritical
external piety.

Devour widows' houses. Like
cunning yet ferocious beasts, they de-
voured the substance of widows, who
were the most defenceless of the poor
and the most deserving of sympathy
and kindness. Houses is here used for
possessions, property. They influenced
widows to give them of their property
as an act of i^iety, or to bequeath it to
them. As spiritual advisers of men,
and sometimes as the executors of
their wills and the guardians of their
children, they had special opportuni-
ties to rob widows of their property.
Pious women were accustomed to con-
tribute to the support of religious
teachers, ch. 8 : 2, 3. " What words
can better describe the corrupt practices
of the so-called priesthood of Rome than
these of our Lord?" — Alford. For
a show make long prayers. As a
pretext. They made religion a mask,
in order to gain the confidence and the
property of even the most helpless.
Some of the rabbins would pray nine
hours a day. Greater damnation,
a more abundant condemnation, imply-
ing a most terrible punishment as a
consequence. For the double sin of
hypocrisy and fraudulent injustice they
should be held accountable, and should
meet a terrible doom.

140

LUKE XX.

A. D. 30.

Remarks.

1. The servants of Christ must expect
o])p()siti<>n, and that their authority will
be questioned by the enemies of truth,
ver. 1 ; John 15 : 20, 21.

2. Persons of hi^h ecclesiastical office
and authority may be spiritually blind-
ed, vers. 1, 2; Matt. 23 : 24; Rev. 3 :
17, 18.

3. Religious teachers should be call-
ed of God and appointed to their work,
vers. 2, 3 ; Acts 13 : 2, 3 ; Heb. 5 : 4.

4. The envious and unbelieving will
throw discredit on those who work for
God, vers. 2, 3; Ex. 2 : 14; Acts 6 : 10-
12; 17:5.

5. Analogical arguments and inter-
rogative answers to the cavils of skeptics
are often the most effectual, yers. 3, 4.

6. Formalists and wicked opposers
of Christ will feign ignorance, and will
lie, rather than injure their popularity
or confess the truth which they dislike,
vers. 5-8; Acts 4 : 15-18; 6 : 10-14.

7. An honest spirit in religious mat-
ters will overcome obstacles and sooner
or later come out on the side of truth,
vers. 5, 6 ; John 7 : 17 ; 8 : 31, 32, 43.

8. They who do not honestly seek
after truth must expect to be left in
error, ver. 8 ; Isa. 29 : 15, 16 ; Matt. 13 :
12; 2Thess. 2 : 11, 12.

9. God, who bestows all our gifts and
blessings, has a right to our service,
vers. 9, 10 ; James 1:17; 1 Pet. 4 : 7-
11.

10. God's dealings with the Jewish
nation an illustration of his goodness,
patience, long-suffering, and judgments
toward wicked nations and individuals,
vers. 9-14; Ps. 81 : 13-16; Ezek. 39 :
23 ; Heb. 1:1,2; Jer. 7 : 25.

11. The history of the Jewish people
is an argument for human depravity,
vers. 10-15 ; Jer. 17 : 9 ; Acts 7 : 51, 52 ;
I Thess. 2 : 15, 16 ; Rom. 8:7,8.

12. A church should be of God's
planting, separated from the world,
with tower and every part well manned,
and bringing forth fruit unto God, ver.
9 ; Eph. 2 : 19-22 ; 4 : 20-23 ; 5:7;
Rom. 12 : 6-8 ; 1 Cor. 3 : 8, 9 ; 2 Cor. 6 :
16-18; John 15 : 16; Col. 1 : 10.

13. The greater the privileges, if
unimproved, the greater the guilt and
the more aw'ful the condemnation, ver.
16 ; Matt. 23 : 34-38 ; Luke 12 : 45-48.

14. They who obstinately reject the

offers and privileges of the gospel shall
have thenj for ever taken from them,
ver. 16 ; Prov. 1 : 24-32.

15. Let those to whom Christ has be-
come a stone of stumbling beware lest
he become a stone of condemnation and
unutterable ruin, ver. 17 ; eh. 2 : 34 ; 2
Cor. 2 : 16.

16. Christ the rock on which are built
our hopes, joys, and full salvation, ver.
17 ; 1 Cor. 10 : 4 ; 1 Pet. 2:8; Matt. 16 :
18; Heb. 5: 9; 12 : 2.

17. Christ is triumphant; and so will
his cause and people be, however dark
and foreboding their circumstances,
vers. 17, 18; Eph. 4:8; Rom. 8 : 37-
39 ; Luke 12 : 32.

18. Many have had their consciences
aroused, but continue impenitent; and
in many, an aroused conscience only be-
gets greater hatred and wickedness, ver.
19 ; 2 Cor. 2:16; Acts 13 : 45.

19. Those who are now offended at
God's faithful servants for preaching
the truth would have joined wath the
scribes against Jesus, ver. 19; John 15 :
18-21.

20. How great the opposition of the
wicked to Christ! Enemies unite in
conspiring against him ; play the hypo-
crite and act as his friends; acknow-
ledge the truth and his true character
with evil intent, ver. 20; Ps. 2 : 2; 12 :
2; 55 : 21.

21. Hypocrisy and deceit in religion
will not escape the detection of Christ,
nor his withering curse, vers. 20, 23;
Isa. 29 : 15, 16; Heb. 4 : 13. ^<

22. Let us beware of partial views ol
truth and duty, failing neither to re-
cognize our duties to government nor to
God, vers. 22-25 ; Dan. 6 : 3, 10.

23. The distinction made by Jesus
between duties to God and to govern-
ment shows that the two are in bar-,
mony, yet not to be mingled together.
The church and the state should be dis-
tinct yet harmonious, ver. 25 ; Rom. 13 :
7 ; 1 Pet. 2 : 13-17.

24. Civil government is an ordinance
of God, and all of its lawful require-
ments ought to be obeyed. The best
citizen will make the best Christian, ,
ver. 25 ; Rom. 13 : 1-5 ; Acts 4 : 19 ;
Dan. 4 : 27 ; 3 : 16-18.

25. " Nothing is more likely to en- .
snare ministers than bringing them to ;
meddle with controversies about civil
rights, and to settle landmarks between

k. D. 30.

LUKE XXI.

441

the princo and the subjects, whioh it is
it Should he ilone, while it is not at

11 lit that tiiey sliould <lo it."— MAT-
THEW lIi:xiiY. Vers. 21-2(); 2 Tim.

:4.

26. Men in every lawful station have
their rights, and should receive all due
honor, ver. lV) ; 1 IVt. 2 : 13-17.

27. If there come a collision between
human and divine law, the Christian's
duty is j)lain : he must obey God rather
than man. " Julian was an unbelieving
emperor, an apostate, a wicked man,
and an idolater. Yet Christian men
served as soldiers under him. . . .
When the emperor wished them to
worship idols or burn incense to them,
they })referred honoring God before
him. But when he said, * Draw out in
order of battle, march against that na-
tion.' they obeyed. They made a dis-
tinction between their eternal Master
and their temporal ; yet they were sub-
missive to their temporal master for
their eternal Master's sake." — Augus-
tine. Ver. 25; Dan. 3 : 16-18; 6 : 10;
Acts 4 : 19, 20.

28. As in the days of our Saviour, so
ever since, have infidels and opposers of
Christ been shifting their ground of
attack, vers. 20, 27 ; ch. 11 : 28.

29. The object of infidels and op-
posers to Christ is often only to entan-
gle Christians with difliculties. Press
them with plain facts and evidences of
Christianity, vers. 29-33 ; Acts 13 : 8-11.

30. Beware of imaginary difliculties
in the doctrine of a future life, and of
drawing certain conclusions in respect
to it from analogies of the present life,
vers. 27-33; 1 Cor. 15 : 39-41, 51-54; 1
John 3 : 2.

31. Thorough and experimental
knowledge of Scripture and just con-
ceptions of the power of God are pre-
ventives of error in regard to the
doctrines of revealed truth, ver. 37 ;
Job 26 : 14; Ps. 62 : 11; John 5 : 39;
Acts 17:11; 26:8; 1 Cor. 1:25; 2
Tim. 3 : 15.

32. Christ and the Scriptures clearly
teach the existence of angels, ver. 36 ;
Matt. 13 : 41 ; 24 : 31, 36 ; Ps. 8:5;
Ileb. 2 : 7, 9.

33. We may reason analogically
from the condition of angels in regard
to our future state, ver. 36; Judg. 13 :
17-20; 2 Sam. 14 : 20 ; Ps. 103:20;
Heb. 12 : 22 ; Rev. 12 : 7 ; 22 : 8, 9.

34. There is to be a resurrection of
the boily from the dead, ver. 37; John
5 : 28, 29; 1 Thess. 4 : 16, 17.

35. There is a conscious existence be-
tween death and the resurrection ; ver.
37; Job 19 : 26, 27, clearly and correct-
ly rendered by Dr. Conant, Without my
flesh 1 shall see God — that is, sej)arated
from my bodv, in mv disembodied state
after death, 'f.uke 16 : 22, 23 ; 23 : 43 ;
2 Cor. 5:8; Phil. 1 : 21-23.

36. The resurrection is so important
in man's future existence and essential
to his glorified stiite that the Scrip-
tures associate it with his whole future
life and immortality. " AV^ithout the
bodv man has not his whole full life."—
Nast. Ver. 36; Rom. 8:11, 23; 2
Cor. 5 :4; 2 Tim. 1 : 10.

37. In the establishment and de-
fence of any doctrine, our first appeal
should be to Scripture, ver. 37 ; Isa. 8 : 20.

38. Seek not the mere letter of Scrip-
ture, but its deep and spiritual mean-
ing, vers. 37, 38 ; John 16 : 13; 1 Cor.
2 : 10-16; 2 Cor. 3 : 6.

39. What think you concerning the
Christ? of his nature, character, work?
What is he to thee? vers. 41-44; Rom.
9 : 5 ; 1 Cor. 1 : 23, 24 ; 15 : 25 ; Heb. 12 :
2,3.

40. Jesus recognized the Old Testa-
ment Scriptures as written bv inspira-
tion of God, ver. 37 ; ch. 24 : 25-27.

41. The doctrine of Christ's humanity
and divinity is taught in Scripture, and
explains difliculties which would be
otherwise insuperable, vers. 41-44 ; Matt.
1:23; John 1 : 1, 14; Phil. 2:6; 1
Tim. 2:5; Heb. 2 : 14-17.

42. A religion that seeks a mere out-
ward appearance and has for its motive
the applause of men is not only des-
titute of the power of godliness, but an
enemv to it and its graces, vers. 46, 47 ;
Matt.' 6 : 1, 5, 16 ; 2 Tim. 3:2-5; 2 Pet.
2 : 3 ; 3 John 9.

43. A love of human honors and flat-
tering titles is unbecoming a follower
of Jesus, vers. 46, 47 ; Phil. 2:5; 1
Pet. 5 : 5 ; 1 John 2 : 15.

CHAPTER XXI.

In this chapter Jesus calls attention
to the widow's mite and foretells the
destruction of Jerusalem and his second
coming.

442

LUKE XXI.

A. D. 30.

»>Mk. 12.41-44.

» Mk. 12, 42.
d 2 Cor. 8. 12.

The widow's mite.

XXL AND he looked up, ^and saw the rich men cast-

2 ing their gifts into the treasury. And he saw also a
certain poor widow casting in thither two ''mites.

3 And he said, Of a truth I say unto you, "^that this

4 poor widow hath cast in more than they all : for all
these have of their abundance cast in unto the offer-
ings of God : but she of her penury hath cast in all
the living that she had.

Jesus discourses on the destruction of Jerusalem and his
second coming.

5 ''And as some spake of the temple, how it was •^^•24,1-^^;^'^

6 adorned with goodly stones and gifts, he said, As for

13. 1-13.

1-4. The Widow's Mite, Mark 12 :
41-44. Mark's account is the fuller.
How fitting tills incident here, after the
description of the scribes as devouring
widows' houses!

1. Looked up. Perhaps, after clos-
ing the discussion mentioned in Mark
12, he sat down wearily " over against
the treasury." His attention was called
to the offerings. Treasury was the
name of certain chests which stood in
the second court of the temple to re-
ceive contributions. Rich men. Mark
says, " Many that were rich cast in
much,'" Mark 12 : 41.

2. A certain poor widow. Prob-
ably few noticed her, but Jesus admired
and commended her sacrifice. Two
mites. A mite was the smallest coin
current in Palestine. The two were
worth about two-fifths of a cent.

3. More than they all, in propor-
tion to her means. This is explained
in the next verse.

4. Abundance, excess, more than
they needed. But she of her penury,
deficiency, poverty. All the living.
Hers was real self-denial. She felt
what she gave. In love she devoted
all to God, and trusted in his providen-
tial care. It is improper for people who
after giving have an abundance left to
say that they give the " widow's mite."
They (io not practice her self-denial.

5-36. Jesus Foretells the De-
struction OF Jerusalem anl his
Second Coming, Matt. 24 : 1-51 ;
Mark 13 : 1-37. We have here a re-
markable prophetic discourse, which
has been variously explained, and justly
considered one of the most important

and difiicult in the New Testament. II
is given most fully by Matthew, which
see, and compare notes ; also notes on
13th chapter of Mark; also author's
Harmony of the Gospels, ^ 154.

5. Mark says that the remark here"
made proceeded from one of his dis-
ciples as Jesus went out from the temple,
Mark 13 : 1. Goodly stones. The
lamentation over Jerusalem and the
denunciation against her (Matt. 23 : 37,
38) may have led the disciples to turn
his attention to the magnificence of the
temple, as if to plead for its preserva-
tion. Josephus describes the temple as
built of white marble, its face toward
the east, covered over with plates of
gold, appearing in the distance like a
mountain covered with snow, wnth its
gilding dazzling as the rays of the sun.
Some of its stones were forty-five cubits
long, five high, and six broad, Joseph.
Jeivish War, v. 5, 6 ; vi. 4, 1. Dr.
Robinson speaks of immense stones still
remaining in the wall, one of which
measures 24 feet long, 6 feet broad, and
3 feet high. Similar stones are found
in Baalbek, Lebanon, measuring 63 and
64 feet each.

Gifts. It was an ancient custom to
consecrate valuable objects to temples
and place them therein. Many persons
had made presents to this temple ; and
though a large portion of the spoils had
been carried away, many gifts remained.
Josephus says : " It had been adorned
by many kings in former times, and
round about the entire temple were
fixed the spoils taken from barbarous
nations; all these had been dedicated
to the temple by Herod, with the addi-

A. D. 30.

LUKE xxr.

443

tho^o thinirs wliicli yo bohold, the days will como, in

Avhich 'ihcre shall not ho lelt one stone npon another, '<='»• 19- ^•*-

that shall not he thrown down.

And they asked him, sayinjr, «M:i.ster, hut when «Mt. 24. 3
shall these thinu;:s he ? And what sign will there be
when these thinirs shall eonie to pass?

And he said, "''Take heed that ye be not deceived: " ^^"- J.'*;,'} ' ^^'^ •?'!•

for many shall eome in my name, saying, I am Christ ; Tins. '2. 3.* '

and, 'The time draweth near. Go ye not therefore 'Mt. 3. 2; 4. 17.

tion of those he had taken from the
Arabians."

(). There shall not be left one
stone upon another. This was ful-
filled forty years afterward, A. I). 70.
Josephus relates that Titus tried in
vain to save the temple. The Jews
themselves tirst set tire to it« j)orticoes,
alter whieh one of the I\oinan soldiers,
without any eonimund, threw a burnintj
firebrand into the golden window, and
soon the holy house was in flames.
Titus ordered the tire to be extinguish-
ed, but his command was not obeyed.
The soldiers were furious, and noth-
ing could restrain them. Thus, even
against the will of Ctesar, the temple
was completely destroyed, and the
prophecy was fulfilled. After the city
was taken, Titus gave orders to de-
molish the entire city and temple ex-
cept three towers and part of the west-
ern wall. The rest of the wall was laid
so coni])leteIy even with the ground by
those who dug it up from the founda-
tion that there was nothing left to
make those believe that came thither
that it had ever been inhabited, Jo-
sephus, Jeic. War, vi. 4. 5-7; vii. 1.
Later still, Terentius Eufus, an officer
in the army of Titus, ordered the site
of the temple to be furrowed with a
ploughshare. Thus nothing was left but
parts of the massive foundations, which
still remain, Mic. 3 : 12 ; Jer. 26 : 18.

7. They asked. Mark says Peter,
James, John, and Andrew asked him,
Mark 13 : 3, 4. The rest of the twelve
probably came after them and heard ;
the discourse. Or possibly the four j
asked for the rest or were the only
earnest inquirers. These things, the
destruction of the temple and the judg-
ments of God upon Jerusalem and the
Jews. What sign? If the temple
was to be destroyed, they would nat-
urally expect his glorious coming imme-

diately, when, after destroying hi.s ene-
mies, he would establish a magnilieent
and religious kingdom, eh. 24 : 21 ; Acts
1 : G. Such brief revelations of such
great and terrible events arouse their
desire for more definite information.
Hence they ask for the time and the
sign or tokens of " all these things."

S. Take heed, be very careful. In
my name. Not in the name of Jesus,
but of the Messiah, claiming to be him
or to represent him. There were many
such. Josephus, a Jew, not converted
to Cliristianity, but an eye-witness of
the calamities attending the destruction
of Jerusalem, and to a considerableextent
an actor in them, has, in his account of
the Jewish war, given a striking com-
ment and delineated the wonderful ful-
filment of the first portion of this chap-
ter. He speaks of the land being overrun
with magicians, seducers, and impostors,
who drew the people after them into the
wilderness, promising to show them signs
and wonders. Thus Theudas — not the
one mentioned in Acts 5 : 36, but a later
one — persuaded a large body of people to
follow him to the Jordan, promising to
divide the river, as Elijah and Elisha
had done of old. But he was taken
prisoner before arriving there and be-
headed. An Egyptian also pretended to
be a prophet (Acts 21 : 38), and deluded
thirty thousand men, Joseph. Antiq.
XX. 5. 1 ; 8. 6; Jeivisk War, ii. 13. 4, 5.
After the destruction of Jerusalem, Bar
Cocheba and Jonathan appeared, and
almost every age since has witnes<;ed
false Christs.

The time draweth near. Some
think these words are attributed to the
impostors; then they would signify the
time when the people would be deliv-
ered from the Koman yoke. If the
other sense is understood, it means the
time draws near when these impostors
will appear.

444

LUKE XXI.

A. D. 30.

9 after them. But when ye shall hear of wars and com-
motions, J be not terrified : for these things must first ^^^^- 3- 26.

10 come to pass ; but the end is not by and by. ''Then ^Mt. 24.7.
said he unto them, Nation shall rise against nation,

11 and kingdom against kingdom : And great earth-
quakes shall be in divers places, and famines, and
pestilences ; and fearful sights and great signs shall
there be from heaven.

9. Wars and commotions. These
wars must be such as to be a terror to
Christians, threatening their nation and
their homes. The wars are to be re-
garded as certain and actual to them.
But the rumors of wars would naturally
be exaggerated, confused, and frightful,
and hence more terrible than war itself.
There were numerous agitations and in-
surrections in the Roman emj^ire pre-
vious to the destruction of Jerusalem,
in which much blood was shed. Also
in Rome itself four emperors, Nero,
Galba, Otho, and Vitellius, came to
violent deaths in eighteen months.
Alford refers to the three threats of war
against the Jews by Caligula, Claudius,
and Nero. When this prediction was
made, it was a time of peace throughout
the Roman empire.

Be not terrified, be not confused,
agitated, filled with alarm. The reason
is given : such things must take place,
but the end of the world is not by
and by. Some suppose end of tribula-
tions is here meant, but it is more nat-
ural to refer it to the end of the world
or the present state of things, since that
is one of the main points of his discourse.
Besides, as Lange remarks, " the end of
the calamities is the end of the world,"
1 Pet. 4 : 7. AVhen it is remembered
how often Christians have regarded
wars and great national commotions as
signs of the coming of Christ and the
end of the world, it may be seen how
wise and necessary was this caution of
our Saviour. These things must take
place ; they are in the divine plan, but
the end is not yet; therefore be not
troubled, but patient, hopeful, and tran-
quil.

10. Nation shall rise against
nation, and kingdom, etc., race
against race and kingdom against king-
dom. In the preceding verse Jesus says
they shall hear; now he states what
will certainly take place. There shall

be great national struggles and pollj

ical revolutions. " There were serious
disturbances — (1) which gave rise to
the complaint against and deposition
of Flaccus and Philo's work against
him (A. D. 38), in which the Jews as a
nation were tRe especial objects of perse-
cution; (2) at Seleucia about the same
time ( Josephus, Antiq. xviii. 9. 8, 9), in
which more than fifty thousand Jews
were killed; (3) at Jamriia, a city on
the coast of Judea near Joppa. Many
other such national tumults are recorded
by Josephus." — Alfokd. The reference
here, however, must not be confined
merely to the Jewish people.

11. Earthquakes. A great earth-
quake occurred in Crete about A. D.
46 ; at Rome in 51 ; in Phrygia in 53 ;
at Laodicea in 60; in Campania in 58:
at Jerusalem in 67, Joseph. Jewish IFar,
iv. 4. 5. Pompeii was visited with two
disastrous earthquakes about 63.

Famines. Historians speak of sev-
eral famines in different parts of the
world which happened in the reign of
Claudius (A. D. 41-54), one of which
was particularly severe in Judea, about
A. D. 44-47, Acts 11 : 28 ; Joseph, Antiq.
XX. 2. 5 ; 5. 2. Suetonius and Tacitus
speak of famines about this time. There
was also a famine in Judea in the third
year of Nero's reign.

Pestilences. A common attendant
of famine, and often produced by it.
There was one at Rome in the autumn
of A. D. Qo, which carried off" thirty
thousand persons.

Fearful sights and great signs
from heaven. Josephus, in his Jeic-
ish War (Book iv. 6. 1 and elsewhere),
gives several examples of fulfilment.
He mentions a star resembling a sword
which hung over the city ; a great light
shining around the altar ; the opening
of the temj)le gate without human
hands ; an appearance of chariots and
horses in the clouds ; and other signs.

A. D. 30.

LUKE xxr.

445

12 'But before all those, they shall lay their hands on
yoii, and persecute yoM, deliverinir you up to the syna-
ji()«2:ues, and "'into j)ris()ns, ''beinj!; broujjflit before

13 kini:;s and rulers "for my name's sake. And ''it shall

14 turn to you for a testimony. i Settle it therefore in
your hearts, not to meditate before what ye shall an-

15 swer: 'for I will give you a mouth and wisdom,
■which all your adversaries shall not be able to gain-

IG say nor resist. * And ye shall be betrayed both by pa-
rents, and brethren, and kinsfolks, and friends; and

1 7 "^somc of you shall they cause to be put to death. And
^ye shall be hated of all men for my name's sake.

18 ^But there shall not an hair of your head perish.

19 *In your patieuce possess ye your souls.

21 ; Iktk. 13. 12. • Ac. 7. 59 ; 12. 2. " ]Mt. 10. 22. » Mt. 10. 30 ; Ac.
27. 34. « Ps. 27. 13, 14 ; 37. 7 ; Ro. 8. 25 ; 12. 12 ; Col. 1.10; 1 Tlies. 1. 3 ;
1 Tim. 6. 11 ; Heb. 6. 11, 12 ; 10. 36 ; 12. 1 ; Jam. 1. 4 ; 5. 7 ; 1 Pet. 2. 19, 20.

> Mt. 10. 17-22; Mk.

13. 9 ; Uo. 8. 3.>-

39 ; 2 Cor. 4. 8-

12, 17 ; 2 Tim. 1.

12; Heb. 12. 3-

11; Kev. 2. 10,
"Ac. 4. 3; 5. 18;

12.4; \f>. 24.
n Ac. 2.5. 23.
0 1 Pot. 2. 13.
PPhil. 1. 28; 1

Thes. 3. 3, 4 ; 2

Thes. 1..5.
<lch. 12. 11,12; Mt.

10. 19; Mk. 13, 11.
'Ac. 2. 4; 4.8-13;

Eph. fi. 19.
"Ac. G. 10; 24. 25;

2 Tim. 4. 16, 17.
» Mic. 7. 6 ; Mt. 20.

12. Previous to this dreadful over-
throw the disciples must pass through
preat persecutious. Synagogues ...
prisons. Refer to Acts 4:3; 5 : 27 ;
22 : 19 ; 25 : 23 ; 26 : 10.

13. It shall turn. Dr. Campbell
translates, " This will afford scope for
your testimony." The idea seems to be
that opportunity would be given them
to testify the gospel to persons to whom
they would not otherwise have access.
Paul before Agrippa is an illustration.

14. Not to meditate, et«. This is
a direction for an emergency in which
they are to be thrown entirely \\\yo\\
God's interposition. We cannot quote
it to encourage carelessness in prepara-
tion, or the neglect of proper means to
shield against evil and answer gaiu-
sayers.

15. I will give you a mouth and
ivisdom. The Holy Spirit would
speak through them and utterly con-
found opposers. " And they were not
able to resist the wisdom and the spirit
with which he (Stephen) spake," Acts
6 : 10.

16. Both by parents. There were
fearful cases of betrayal in families.
Tacitus says that in the persecution un-
der Nero many were convicted by the
testimony of persons from among them-
selves. It was exceedingly distressing
that households should be divided. But
they were to be conformed to their
Head, in whose household the fulfilment
would begin in the treachery of Judas.

17. Hated of all men, ''Concern-
ing this ^ct, we know that everywhere

it is spoken against," Acts 28 : 22 ; see
also 1 Pet. 2 : i2 ; 3 : 16 ; 4 : 14. Chris-
tians have been hated and persecuted
beyond the adherents of any other sect.
For my name's sake, on account of
their attacliment to me and because
they bear my name. Here do we see
the reason of Christians being so uni-
versally hated, not only in every age,
but also in the apostolic age, when
philosophers were pushing free inquiry
and deriding popular superstition, and
at the same time the doctrines of Moses
were extensively propagated among the
Gentiles. Christians proclaimed Christ
the only Saviour and all other religions
as of no avail. The numerous religions
of heathenism acknowledged one an-
other as standing on a common level.
The Christian, however, demanded the
renunciation of these and faith in
Christ. Hence he was regarded as an
enemy of the gods and of men, and
was hated by all.

18. Not a hair of your head, a
proverbial way of expressing the secu-
rity of his disciples. Some suppose that
this does not promise exemption from
bodily suffering, but rather that they
would be the gainers even if they were
executed. " Whosoever will save his
life shall lose it, and whosoever shall
lose his life for my sake, the same shall
save it."

Yet this verse ?7i-av apply particularly
to those disciples who should be resi-
dent at Jerusalem during the siege
which the Saviour foresaw, and then it
was fulfilled in the fact that, so far as

446

LUKE XXI.

A. D. 30.

20 J^And when ye shall see Jerusalem compassed with

armies, then know that the dosolation thereof is nigh.

22
23

Then let them which are in Judaea flee to the momi-
tains ; and let them which are in the midst of it de-
part out ; and let not them that are in the countries
enter thereinto. For these be ^ the days of vengeance,
that * all things which are written may be fulfilled.
''But woe unto them that are with child, and to them
that give suck, in those days! ''for there shall be
great distress in the land, and wrath upon this people.
24 And they shall fall by the edge of the sword, "^and
shall be led away captive into all nations: ®and Jeru-
salem shall be trodden down of the Gentiles, 'until
the times of the Gentiles be fulfilled.

y Mt. 24. 15-42
Mk. 13. 14-37.

«2Pet. 2. 9.
»Le.26. 14-33; Deu.

32. 22-25 : Is. 65.

12-16; Dan. 9. 26»,

27: Zee. 11.1, etc.,
»> Mt. 21. 19.
och. 19.43, 44.
« Deu. 28. 64-68.
•Rev. 11. 2. '

fEze.34.23-31;36.

25-38 ; 37. 25-28 ;

Dan.9. 27;12. 7j

Am. 9.1.3-15; Ro.

11. 15-32.

is known, not a single Christian per-
ished in the destruction of Jerusalem.
They escaped to Pella beyond the Jor-
dan, where they remained in safety till
after the fall of the city. Their deliv-
erance may he taken as an illustration
and type of the deliverance of all God's
people at the end of the world and at
the judgment.

19. Possess ye your souls, or
hy your patience preserve your souls.
The word for patience may be rendered
perseverance. Then the thought would
be like that in ]\fatt. 24 : 13, " He that
shall endure to the end, the same shall
be saved." Endure tribulation; the
end will come and you shall be deliv-
ered. This leads naturally to the
thought in the next verse.

20. Jerusalem compassed. The
Roman army under Cestius Gallus, after
taking a portion of the city, A. D. 66,
withdrew ; the city was closely invested
by Vespasian, A. D. 68. Desolation,
the wasting devastation of war.

21. Them Avhich are in Judea,
in the country, towns, and cities of Ju-
dea Mountains, the mountainous
regions and highlands, where there
were caves affonling a safe retreat. By
a singular providence, the Roman gen-
eral Cestius, after taking a portion of
the city, with good prospects of captur-
ing the whole, withdrew without any
apparently good reason. This gave the
Christians an opj>ortunity to escape,
which they did, over the mountainous
region to Pella and other places east of
the Jordan, where the country was at
peace with the Romans. Pella was on
the northern border of Perea. Accord-

ing to Eusebius the historian, the Chris-
tians were divinely directed to flee
thither.

22. Days of vengeance. Josephui
gives heartrending accounts of th
sufferings which befel the rebellio
city under the wrath of the offend
Jehovah. Are Avritten. Referen
is here made to the prophetic conde
nation uttered in Moses and the mei
sages of God's faithful servants.

23. Woe unto them, an exclama-
tion of pity for mothers, whose suffer-
ings would be great.

24. Edge of the sword . . . led
away captive. According to Jose-
phus, eleven hundred thousand perished
during the siege at Jerusalem by the
sword, pestilence, and famine. The
city was full of people attending the
passover festival when the last siege
under Titus commenced. Thousands
had come from remote parts of the
earth, not only to attend the festival,
but to assist in the defence of their
religion, country, liberties, city, and
temple. Ninety thousand were taken
prisoners and sold into perpetual
bondage. Besides, during the war
nearly three hundi'ed thousand Jews
perished elsewhere, in addition to a
vast multitude who died in caves, woods,
common sewers, banishment, and vari-
ous ways, of whom no computation
could be made. Some suppose that Jo-
seph us greatly exaggerated the number
of sufferers, Tacitus gives six hundred
thousand as the number within the city
at the time of the siege.

Trodden down of the Gentiles.
Thus, about A. D. 135, Jerusalem was

A. D. 30.

LUKE XXI.

447

25 «And there shall be sijrns in the sun, and in the '^^^- 24. 29; Mk.
moon, anil m the stars; and upon the earth distress .0,1-2.
of nations, with perplexity; ''the sea and the waves »'Ps.'4r).3; 33.3,4.

26 roaring;; * men's hearts failing them for fear, and for 'Le. 26. 36.
looking after those things which are coming on the
earth : J for the powers of heaven shall be shaken. ^ ^^^- 24. 29.

27 And then shall tney see the Son of man ''coming in ^Mt. 24. 30 ; ReT.

28 a cloud with power and great glory. And when these • > •

captured again in consequence of an
insurrection under Bar Cocheba, which
brought most terrible sufferings upon
the Jews, who were utterly driven out
from the land of their fathers. A tem-
j)le of Jupiter was then erected on the
Bite of the Lord's house. Afterward,
A. D. 635, the mosque of Omar was
built upon the same site. If we may
conceive of Daniel's prophecy concern-
ing the abomination that made desolate
having repeated fulfilments, we might
place its final reference to this last
event, and also suppose it to mark the
commencement of his periods of 1260,
1290, and 1335 years. The distress
of the Jews still continues, and Je-
rusalem is still trodden under foot by
the Gentiles.

Until the times of the Gentiles
be fulfilled. There are various opin-
ions about the meaning and bearing
of these words. Probably the period
during which the Gentiles shall possess
Jerusalem is meant, but whether this is
to terminate in the conversion of the
Jews at the time of the general success
of Christianity and their restoration to
their own land and city is a question
upon which much has been written.
The learned and pious have differed
widely in their views, and perhaps it is
wise not to speak too positively until
certain obscure prophecies shall be
made more clear in the light of ac-
complished historv. There is evidently
a glorious future for the true Israel of
God, and in Romans (11 : 26) we learn
that " the deliverer shall turn away
ungodliness from Jacob. For," says he,
" this is my covenant unto them when
I shall take away their sins." While
we should by no means neglect prayer
and labor for the conversion of the
Jews, we should earnestly seek to ac-
complish the bringing in of the Gen-
tiles.

25. Signs in the sun, etc. This

language may be taken figuratively to
mean great calamities and revolutions
among the nations of the earth, after
the manner of Hebrew prophecies, I.sa.
13 : 10; Ezek. 27 : 7; Joel 3 : 15.
It is doubtful, however, whether all
of these, and similar passages from the
Old Testament, are to be taken figura-
tively. It is better to take this lan-
guage of our Lord literally, especially
as what follows in regard to his coming
must be taken literally. The meaning
is that terrific phenomena and changes
in nature shall occur immediately after
the Jewish people shall have endured
their full measure of suffering. There
shall be darkness, as during the cru-
cifixion of our Saviour and in the
plague of Egypt (Ex. 10 : 22, 23);
appearances of falling stars, or the
shooting of meteors ; and the powers
and forces of nature, the elements of
the heavens, shall be agitated and con-
vulsed like the waves of the sea. Com-
pare 2 Pet. 3 : 12; Rev. 21 : 1.

Distress of nations . . . sea and
the waves roaring. Other figures
to set forth great commotions affecting
great masses of men.

26. Hearts failing them. Fear
and trembling shall take possession of
the stoutest as they realize the symp-
toms of approaching dissolution. The
powers and the forces of nature, the
elements of the heavens, shall be
shaken, agitated and convulsed like
the waves of the sea, lleb. 12 : 26.

27. See the Son of man. Jesas
here speaks of his second coming. The
coming of Christ is spoken of elsewhere
as actual and visible, Acts 1 : 9, 11 ; 1
Thess. 4 : 16 ; 2 Thess. 1 : 8 ; 2 Pet. 3 :
10, 12 ; Jude 14 ; Rev. 1:7. In bar-
mony with these plain declarations, I
take this passage in its natural and
literal meaning, and can see no suf-
ficient reason for departing from it.
Coming in a cloud. Mark saya

448

LUKE XXI.

A D. 30.

tilings begin to come to pass, Hhen look up, and lift
up your heads ; for ™your redemption draweth nigh.

29 "And he spake to them a parable; Behold the fig

30 tree, and all the trees ; when they now shoot forth,
ye see and know of your own selves that summer is

31 now nigh at hand. So likewise ye, when ye see these
things come to pass, know ye that the kingdom of

32 God is nigh at hand. Verily I say unto you, **This
generation shall not pass away, till all be fulfilled.

33 P Heaven and earth shall pass away : but my words
shall not pass away.

1 Ps. 98. 5-9 ; Is. 25

8,9.
"> Ro. 8. 19, 2.3; 13.

11; 1 Cor. 7.29-

31; Eph. 1. 14;

4. 30 : 1 Pet. 4. 7 ;

2 Pet. .3. n-14;

Rev. 22. 12, 20.
° Mt. 24. 32 ; Mk.

13. 28.
o Mt. 16. 28 : 23. .3fi.
P Ps. 102. 26 ; .Ter.

31.35, 36; Mt. 5.

18; 2 J. :iT; Mk.

13. 31;Heb.l. 11;

2 Pet. 3. 10.

clouds. As he ascended, Acts 1 : 9.
Not merely in ordinary clouds, but such
as anciently attended the divine pres-
ence, Ex. ie : 10 ; 19 : 18; Dan. 7 : 13.
With power, with the actual posses-
sion of it, and great glory, a visible
display of his power and majesty, Ps.
68 : 17.

28. Begin to come to pass. At
the beginning of these things tliat terrify
others look up, be encouraged. Turn
yourselves to the heavens, whence you
expect your glorious Friend and De-
liverer.

Your redemption. Complete de-
liverance is just at hand. You have
waited long and patiently ; now greet
the glorified Master as he comes to
elevate you to glory unspeakable.

29, 30. A parable, etc. Rather,
from the fig tree learn the parable
which illustrates the circumstances
and signs preceding these great events ;
learn the illustration which the fig tree
atFords. Fig trees abounded on the
Mount of Olives, where Jesus was now
discoursing. " On my first arrival in the
southern part of Syria, near the end of
March, most of the fruit trees were
clothed with foliage and in blossom.
The fig tree, on the contrary, was much
behind them in this respect; for the
leaves of this tree do not make their ap-
pearance till comparatively late in the
season. ... As the spring is so far
advanced before the leaves of the fig
tree begin to appear (the early fruit, in-
deed, comes first), a person may be sure
when he beholds this sign that summer
is at hand,"— Dr. Hackett, Illustra-
tions of Scripture, p. 141.

31. Kingdom of God is nigh at
hand. The ruin of the Jewish king-
dom would be speedily followed by the
prevalence of God's reign through the

gospel. In the other branch of the
double fulfilment these signs would
immediately precede the winding up
of earth's history in the establishment
of the glorious kingdom.

32. This generation shall not
pass away. Referring to that present
generation. All be fulfilled. Con-
nected with the destruction of Jeru-
salem. All is in contrast to the expres-
sion in yer. 27, which refers exclusively
to the coming of Christ. Thus Jesus
passes from one event to the other, the
former being typical of the latter.

Another explanation makes this gen-
eration to mean those who know and
observe these signs, the generation of
his followers who shall be living when
these signs occur. In which case it
could apply to both the fall of Jeru-
salem as a type and Christ's coming to
judgment as an antitype.

Others maintain that, according to
Hellenistic Greek, this generation may
mean this race or family of people, ac-
cording to which view our Saviour says,
This race, the Je^vish people, shall not
pass away till all these things just fort-
told be accomplished. The first view is
preferable. The destruction of Jeru.=;a-
lem occurred about forty years after-
ward, within the lifetime of many then
living. If, however, we give a double
or extended meaning to these things, we
must give a corresponding extended
meaning to this generation.

33. Heaven and earth shall pass
away. Even these, which have been
so generally regarded as firm and un-
changeable, Ps, 89 : 37 ; Jer. 33 : 25.
Even these shall be changed, and give
place to the new heaven and new earth,
2 Pet. 3 : 11-13. This is in harmony
with the deductions of science, i>ly
words y in general, and what I have

A. D. 30.

LUKE XXI.

449

84 And ''take hood to your>olvo.s, lost at any time your
heart«< bo ovorohar^rod with surfoitinir, and drunkon-
noss, ""and oaros of this lilo, and so 'that day come

85 upi)n you unawares. For *as a snare shall it come on
all them that dwell on the face of the whole earth.

86 "Watch ye therefore, and 'pray always, that ye may
be accounted worthy to escape all those things that
shall come to piis.s, and "to stand before the ISon of
man.

Jesu^ teaches daily i?i the temple.

37 * And in the day time he was teaching in the tem-
ple ; and ^at night he went out, and abode in the

38 mount that is called the mount of Olives. And all the
people came early in the morning to him in the tem-
ple, for to hear him.

iPro. 23. 20: I
Tlu8..i. G; 1 Pet.
2. 11 ; 4. a-7.

'ch. 10. 41.

• ch. 12. 40: 1 Thes.

5. 2, 3 ; Rev. 3. 3.
1*9.11.6; Ecc. 9.
12.

» Rev. .3. 3.

».Mt. 24. 42; 1 Cor.

It). \:\.
'ch. 18. 1.
» I's. 1.5; 50. 3-5 ;

Mai. 3. 2: Eph.

6. 13 : 1 Thes. 2.
19 : 1 John 2. 28;
Jude 24.

»,Tohu 8. 1, 2.
ych. 22. 39; Mt,

21. 17; Mark 11.

11, 12, 19.

spoken at this time. Shall not pass
away. Cannot at any time prove to
be false or fail of their accomplish-
ment. They are infallible and more
certain than the established order of na-
ture, Isa. 40 : 8; 51 : 6; 1 Pet. 1 : 24, 25.

34. Take heed. Be careful. Over-
charged with surfeiting. Avoid
gluttony, which tends to stupefy the
soul. Drunkenness is still more
deadening. In the day of temporal
danger they would need to be sober
and in good physical condition if they
hoped to survive. Even the cares oiT
this life would be a hindrance to
safety. This applies with great force
to the period of the great crisis when
God shall come to judgment.

35. As a snare shall it come.
At an unlooked-for moment the sign of
the Son of man shall appear. None
shall escape the snare. Jerusalem was
so perfectly besieged that great numbers
of those who went up to the feast were
ensnared; and being unable to get
away, they perished in the overthrow.
The face of the whole earth.
Shall share the dreadful result of judg-
ment. Only those who are in Christ
will be saved from ruin.

3o. Watch ye therefore. Be pre-
pared, be in constant readiness, so that
you may be like the wise virgins. And
be not only vigilant in preparation and
readiness, but also in activity and faith-
ful labors, which will be enforced in the
parable about to be spoken, 1 Pet. 4 :
7 : Heb. 10 : 24, 25. Pray always.
AVatchfulness without prayer is not
sufficient. Pravin^j should be a habit.

I Nehemiah says (Xeh. 4 : 9), "We made

our prayer unto our God, and set a watch

against our enemies day and night."

Accounted worthy. This habit

would show that they had confidence

I in Christ's words and were his real

I servants. Stand before the Son of

j man. Abide in the presence of the

! glorified Christ, and receive marks of

his approval and be honored by him.

37. Mount of Olives. After teach-
ing all day he went for rest to the Mount
of Olives, no doubt to Bethany, accord-
ing to his custom. See Matt. 21 : 17.
This hamlet was two miles from Jeru-
salem, on the Mount of Olives.

38. All the people. A great con-
course came every day to hear his gra-
cious words. £arly. When people
are interested in spiritual truth, they
will find it no hardship to rise early
and go to the house of the Lord.

Remarks.

1 . A religion that seeks a mere out-
ward appearance and has for its mo-
tive the applause of men is not only
destitute of the power of godliness, but
an enemv to it and its graces. Matt. 6 :
1, 5, 16 ;* 2 Tim. 3:2-5; 2 Pet. 2 : 3 ; 3
John 9.

2. A love of human honors and flat-
tering titles is unbecoming a follower
of Jesus, Phil. 2 : 5 ; 1 Pet. o : 5 ; 1 John
2 : 15.

3. Jesus beholds and estimates our
offerings. Matt. 6 : 19, 20; 10 : S ; Acta
20 : 35 ; 2 Cor. 8 : 12.

450

LUKE XXII.

A. D. 30

" Jesus, unseen, but whom all hearts can see,
Btill sits and overlooks the treasury ;
Cast in your olleriugs where his cause in-
vites,
Ye rich, your talents, and, ye poor, yourmites;
Render to God the things that are his due :
He gave his Son, who gave himself for you."
Montgomery.

4. Earthly temples, however costly,
are of no religious worth without spirit-
ual worship. They are doomed if the
Lord has departed from them, 1 Sam.
4 : 21 ; Jer. 7 : 3, 4, 14.

5. We should guard against false lead-
ers and trust only in Jesus as the true
Messiah, Jer. 29 : 8, 9 ; Acts 20 : 30 ;
Eph. 5:6; Col. 2:8; 2 Thess. 2 : 3.

6. National convulsions, conflicts, and
disasters, while they are the beginning
of sorrows to the wicked, are instru-
mental in advancing, purifying, and
consummating Christ's kingdom, Hag.
2 : 6, 7 ; Rom. 8 : 19-23.

7. Persecutions, defections from the
faith, false teachers, and decrease of
love amid abounding iniquity are to be
expected, and should lead us to trust in
Christ and persevere unto the end, Heb.
10 : 39 ; James 5 : 7-11 ; 1 Pet. 4 : 12,
13 ; Eev. 2 : 10.

8. We should mark in history the
abomination of desolation and the de-
struction of Jerusalem, and behold in
them a testimony to the truth of Christ,
Rev. 1 : 3.

9. We should live in constant readi-
ness, so that if called to escape dangers
which may threaten Christians or the
church, we may do so at once, ch. 17 :
31, 32; Gen. 19 : 17; Prov. 22 : 3.

10. We are not to believe a teacher
merely because he can produce great
phenomena. The sorcery of ancient
times, the witchcraft and spiritualism of
modern davs, have done this. Lev. 19 :
31 ; 20 : 6 ; Isa. 8 : 19, 20 ; Acts 8 : 9-12 ;
13 : 8 ; 1 John 4 : 1.

11. Our only safety is in Christ. So
surely as the eagles gather to devour
tlieir prey, so surely shall judgment
come upon the wicked, whatever their
plans and combinations, Prov. 11 : 21 ;
16 : 5 ; 2 Pet. 3 : 4-7.

12. Though heaven and earth be vis-
ited with fearful phenomena, forebod-
ing the coming of Christ, yet amid the
sorrows of the nations Christians may
rejoice and feel secure, ver. 28; 2 Tim.
2: 19.

13. Let us be as wise in perceiving

the signs of the spiritual M'orld as ol
the natural, and be prepared for thi
coming of the Lord either in death
judgment, or the clouds of heaven
Matt. 16 : 1-3.

14. Nothing can be more certain thai
the coming of Christ and the fulfilmeni
of his word, ch. 16 : 17; Isa. 54 : 10 ; ]
Pet. 2 : 24, 25 ; 2 Pet. 1:19; 3 : 9, 10.

15. It is best for us to be ignorant ol
the time both of our death and of Christ'i
coming, Matt. 24 : 36 ; Acts 1:7.

16. Watchfulness is a trait of a faith
ful and wise disciple, slothfulness of a
worldly and formal professor, Matt. 24 :
42-47 ; 1 Cor. 6 : 20 ; 1 Thess. 5 : 5-7.

17. Fidelity to the Master will be
gloriously rewarded, Rev. 2 : 7, 11, 17,
26-28 ; 3 : 5, 12, 21.

18. Let us beware of the secret and
common persuasion that God will not
soon call us to an account, Eccl. 8:11:
2 Pet. 3 : 3, 4.

19. The false professor shall meet
with a terrible doom, especially if he
has held high positions of trust or
office. Matt. 22 : 13 ; 24 : 49-51.

20. The safety of believers is in Christ.
Not one of them at his second coming
shall be forgotten, not one be lost, 1
Thess. 4 : 14-17 ; 2 Pet. 2:9; 3 : 13.

CHAPTER XXII.

In this chapter events crowd toward
the crisis. Judas consummates his ar-
rangements for the betrayal, vers. 1-6.
The place to eat the passover is ob-
tained, the little company of disciples
partake, and the Lord's Supper is in-
stituted, 7-20. A conversation ensues,
and they depart. The agony in Geth-
semane, the betrayal, the arraignment,
Peter's denial and contrition, the ap-
pearance of Christ before the Sanhe-
drim, take up the rest of the chapter,
21-71. [The reader should frequently
refer to the accounts given in the other
Gospels. Consult author's Harmony.]

We are now to study a portion of
Luke's testimony full of profound
solemnity. As we investigate the last
acts in that beautiful life of Jesus, and
note the preparation and development
of the plot that culminated in the cru-
cifixion, it becomes us to go forward
with profound reverence, praying that
the record may be more than pictured

A. D. 30.

LUKE XXII.

451

The rulers eonspire to kill Jesus, and make a compact with

Juda.t.

XXIT. NOW "the feast of unleavened bread drew niirli,

2 which is caUed tlie ])assover. And "the eliief priests
and scribes sousrlit how they might kill him : for they
feared the people.

3 ''Then entered Satan into Judas surnamed Iscariot,

«Mt.2fi.2-16; Mk.

14. 1-11.
•Johu 11. 47.

b.Tohn 6. 70, 71
13. 2, 27 ; 17. 12.

on the intellect. Let sympatliy be
aroused, love awakeneil, and trust in
the Saviour be experieneed as we fol-
low the appointed Lamb of God to his
Bubstitutionary offering.

1-6. TiiK Jewish Rulers Conspire
AGAINST Jesus. Judas Engages to
Betray him, Matt. 2(5:1-16; Mark
4:1-11. Matthew is the fullest ; Luke
the briefest and most indefinite.

1. Feast of unleavened bread.
See note on ver. 7. Drew nigh. Ac-
cording to Mark's account, it was two
days before the passover.

2. Chief priests and scribes.
Probably the members of the Sanhe-
drim, the highest court, are here meant.
Matthew says that thev assembled at
the palace of the high priest. Kill
him. Mark adds, take him by eraft.
They used deceit. They were ashamed
and afraid to take him openly. They
had reeeivetl wonderful reports of his
power, and they knew that the common
people heard him gladly. They feared
the people. At the passover there
were great crowds in the city, and not
only would some of these take the part
of Jesus if he were ill-treated without
a cause, but in the event of an " up-
roar," which Mark says they feared, the
riot might compromise these dignitaries
with the Roman government and bring
calamity upon them. So they meanly
watch for the opening which shall en-
able them to crush their victim with
safety to themselves.

3. The opportunity soon presents it-
self; it comes from an unanticipated
quarter. Judas, one of the twelve,
surnamed Iscariot because, as some
think, he was a native of Karioth, a
small town in the tribe of Judah, was
treasurer of the Lord's family. He was
ahvays a bad man. Christ, as God,
knew his character, and said in refer-
ence to him on one occasion, '' Have I
not chosen you twelve, and one of you
is a devil ?" John 6 : 70. The choice

of this man to be so near our Lord's
person is one of the mysteries. We
cannot fathom it, but must rest in the
recognition of the historical fact as one
of the links in the chain of events that
led to the great sacrifice. As the Jews
crucified with wi<:ked hands the Lord
of glory, so concerning Judas it may
be said, " The Son of man goeth as it
was determined ; but woe unto that man
by whom he is betrayed !" See ver. 22.
Satan. Satan means adversary, the
Old Testament name of the chief of
fallen si)irits. In the New Testament
he is somewhat more frequently called
the devil, which means a slanderer.
Both names are descriptive of his cha-
racter and work as the opposer and
false accuser of God and man. lie is
also known by the names of Beelzebub,
"the prince of devils" (Matt. 12 : 24),
" the prince of the jjower of the air "
(Eph. 2:2), and the "old serpent,"
Rev. 12 : 9. That he is a personal
agent is evident from the names given
him, from the way he is spoken of, and
from the acts and attributes ascribed to
him. Matt. 4:3, 9 ; John 8 : 44 ; 14 :
30 ; 2 Cor. 11 : 3, 14, 15 ; Eph. 6 : 11, 12 ;
1 Pet. 5 : 8, 9 ; 1 John 3:8; Rev. 2 :
10 ; 3:9; 20 : 10.

Entered into Judas. The saying
of our Saviour already quoted shows
that before this Judas was a servant of
Satan, governed by his influence and
principles, but these words indicate an
accession of Satanic influence amount-
ing to a possession. The immediate
occasion of its development seems to
have been the anointing at Bethany,
John 12 : 5, 6. That beautiful example
of consecration awakened and stirred
up his hellish greed and avarice ; he
saw some deficiency in his treasurer's
bag, and the hints of the Master that
the kingdom he was about to set up
would not consist in worldly wealth
leads the poor wretch to feel that his
opportunity for plunder would not meet

152

LITkE XXII.

A. D. 30.

4 being of the number of the twelve. And he went
his way, and communed with the chief priests and

6 "captains how he might betray him unto tliem. And
they were glad, and '^covenanted to give him money.

6 And he promised, and sought opportunity to betray
him unto them in the absence of the multitude.

Our Lord celebrates the passover ; institutes his Supper ; an-
nounces his betrayal ; reproves their contention for pre-emi-
nence ; and warns Peter and the rest.

7 «Then came the day of unleavened bread, when

8 the passover must be killed. And he sent Peter and
John, saying. Go and prepare us the passover, that

0 Ac. 4. 1 ; 5.
•iZec. 11. 12.

24.

•Mt. 26. 17-19; Mk.i
14. 12-16.

his anticipations. The prince of dark-
ness now controls the traitor iu all his
movements.

4. Communed, had a talk with
them. Chief priests, perhaps the
Sanhedrim, or more likely Annas, Caia-
phas,, or some others of the most promi-
nent officials. Captains, probably
the commanders of the temple watches.
It was their duty to carry out the orders
of the high priest. How. He con-
sulted with them as to the most eifectual
way of accomplishing the object. Doubt-
less he was ready to furnish all the
details in his possession and co-operate
in every way for the arrest. It was a
consummate, infamous betrayal. Mat-
thew tells us that he said, " What will
ye give me, and I will deliver him unto
you?" He did not prove or even allege
anything against Jesus. He easily
could have done this if he knew any-
thing against Christ. His failure to do
it is a testimony for the innocency of
Jesus, corroborated by his subsequent
confession when he cast down the money,
" I have betrayed innocent blood," Matt.
27 :3.

5. Covenanted. Overjoyed, they
lost no time in ratifying the agreement.
Money. The amount was thirty pieces
of silver. Matt. 26 : 15. Thirty shekels,
a slave's value (Ex. 21 : 32), about fifteen
dollars of our money. If this was all
that was to be paid, it shows the con-
tempt of the chief priests for their
victim and the sordid meanness of the
man who sold his Lord for a pittance.

6. Sought opportunity. His whole
soul was set upon the matter. He knew
that Christ was popular, and he adroitly
sought an occasion when the multitude
could not be used to defend him against

assault. The other parties to the scheme]
hoped to overcome the opposition of the]
populace, if necessary, by their author-
ity and appeals. It was desirable th£ '
a tumult of the people be avoided.

7-13. Preparation for the Pass
OVER, Matt. 26 : 17-19 ; Mark 14 : 15
16. Mark and Luke enter most int
details. Thursday, April 6.

7. Day of unleavened bread, th<
first day of the passover. The passove
was instituted in commemoration oi
God's passing over (for this is the meauJ
ing of the word) or sparing the Hebrews
when he destroyed the first-born of the
Egyptians. On the tenth day of the
month Abib (Ex. 13 : 4), or, as it was
afterward called, Nisan (Esth. 3:7),
answering most nearly to our month of
April, a male lamb or kid without
blemish was selected. On the four-
teenth day of Nisan, it was slain in the
temple, between the two evenings of
three and six o'clock. In the evening,
the beginning of the fifteenth day, the
paschal supper was eaten by not less
than ten nor more than twenty persons.
Bitter herbs and unleavened bread were
to be eaten with it, and all was done
originally with haste, standing with
loins girt, their feet shod, and their
staif in hand. The standing posture
and the apparent readiness for a journey
were at length discontinued. The Jewish
year was reckoned from this month,
and John marks the various stages of
Christ's public ministrv by the passover,
John 2 : 13, 23 ; 4 : 45'; 5:1; 6:4; 11 :
55. The civil commencement of their
year began six months later.

8, 9. Peter and John are sent to pre-
pare the passover meal. They ask
where it shall be prepared.

A. D. 30.

LUKE XXII.

453

9 we may cat. And they said unto him, Where wilt
10 thou that we |)re})are? And he said unto them, Be-
hoUl, when ye are entered into the eity, there siiall a
man meet you, bearing a piteher oC water ; foUow him
into the house where lie entereth in. And ye shall
say unto the goodman of tlie house, The Mjtster saith
unto thee, Wiiere is the guest-ehauiber, where I shall
12 eat the passover with my diseiples? And he shall
show you a large upper room furnished : there make
ready. And they went, and found Jis he had said
unto them : and tliey made ready the passover.
'And when the hour was come, he sat down, and

14.

20; Mk.

10. Jesus shows his omniscience.
His description of the man would be
their direction.

11. Goodman, an old English word
for maMer of the house. The Master.
Very possibly this man was a disciple,
since Jesus was known to liim as the
I'eacher. However this may be, it is
unnecessary to su})pose any previous
understanding between them, for it was
common at lliat season to have rooms
prepared in advance for any who might
need them, and Jesus knew by his
omniscience that this room was yet un-
engaged. It is said that rooms were
furnished strangers at the passover
without pay, except the skins of the
lambs sacrificed. Where is the §ruest-
chamber, the lodging-room. Accord-
ing to some very ancient manuscripts,
my guest-chamber, my quarters. The
passover, the paschal supper.

12. A large upper room, a room
above the first story, the most desirable
part of an Oriental house, and still
given to guests who are to be treated
with honor, Thomson, The Land and
the Book, vol. 1., p. 235. Furnished.
Spread or furnished with couches and
tables, ready for the paschal supper.
The man may have prepared it and
reserved it under a deep divine impres-
sion. There make ready, or prepare.
Two preparations are brought to view
in this verse — of the room, by the
master of the house ; and of the lamb
and other things necessary for the pas-
chal supper, by the two disciples. On
the latter see next verse.

13. They find the man and room as
Jesus had said. They made ready
the passover, the paschal supper.
They slew the lamb, or had it slain, in
the temple ; its blood waa sprinkled at

the foot of the altar, and its fat burned
thereon ; and the bitter herbs, the bread,
and the wine were prepared.

14-30. Celebration of the Pass-
ovEK. Contention of the Twelve.
Jesus Foretells his Betrayal,
Matt. 26 : 20-25 ; Mark 14 : 17-21 ; John
13 : 1-30. The institution of the Lord's
Supper is somewhat incidentally re-
lated.

14. The hour was come. The
evening, which commenced Friday, the
loth of Nisan. He sat down. He
reclined at table, according to the custom
of eating, with the left hand resting
upon the couch, which was usually
higher than the low table. The whole
service was originally performed stand-
ing, but reclining was adopted after the
Israelites possessed Canaan, symbolizing
the rest God had given them. Sundry
additions were afterward made. Ac-
cording to the Talmud, compiled in the
third century from earlier traditions,
four cups of the common red wine of
the country, usually mingled with one
fourth part of water, were drunk during
the meal, and marked its progress. The
first, as they reclined at table in connec-
tion with an invocation and blessing
upon the day and the wine, correspond-
ing with the cup mentioned in ver. 17.
Then followed washing of hands, the
bringing in of unleavened bread, bitter
herbs, the roasted lamb, and a sauce or
fruit paste. The master of the feast
then blessed God for the fruit of the
earth and gave the explanation respect-
ing the passover prescribed in Ex. 12 :
20, 27. Psalms 113, 114, were then sung,
and the second cup was drunk. Then
each kind of food was blessed and
eaten, the paschal lamb being eaten
last. A third cup of thanksgiving,

454

LUKE XXII.

A. D. 30.

15 the twelve apostles with him. And he said unto
them, With desire I have desired to eat this passover

16 witli you before I suffer: for I say unto you, I will
not any more eat thereof, «f until it be fulfilled in the

17 kingdom of God. And he took the cup, and gave
thanks, and said, Take this, and divide it among your-

18 selves : for *I say unto you, I will not drink of the fruit
of the vine, until the Kingdom of God shall come.

19 *And he took bread, and gave thanks, and brake it,

«ch. 14. 15; Ac. 10.
41 ; Rev. 19. 9.

^Mt. 26. 29; Mk.
14.25.

>Mt. 26. 26-28; Mk.
14. 22-24 ; 1 Cor.
11. 23-25.

called the cup of blessing (compare 1
Cor. 10 : 16) for deliverance from Egypt,
was drunk. Psalms 115-118 were sung
and the fourth cup drunk, closing the
celebration. Sometimes Psalms 120-
137 were sung or repeated, followed by
a fifth cup.

We may presume that Jesus observed
the more ancient manner of celebrating
the passover rather than that of the
later Jewish traditions. We have no
evidence that he used more than one
cup at the passover, vers. 17, 18. Be-
fore the drinking of this cup, the con-
tention among the twelve (vers. 24-30)
probably occurred, and the washing of
the disciples' feet (John 13 : 1-20) im-
mediately after. The paschal supper is
continued ; the traitor is pointed out,
who withdraws, and then the Lord's
Supper is instituted.

The passover was both commemora-
tive and typical in its nature and de-
sign. It commemorated the deliver-
ance from the destroying angel in
Egypt, and typified the greater deliv-
erance through Christ, " the Lamb of
God that taketh away the sin of the
world." At this very feast " Christ our
passover was sacrificed for us," 1 Cor.
5:7.

15. With desire I have desired.
This was to be his last passover with
them before he suffered, the time when
he should institute the Lord's Supper,
and give his wonderful valedictory dis-
course; hence he mentions an intense
desire to engage in the exercises of this
occasion : / have earnestly desired.

16. Fulfilled in the kingdom of
God. The " until " does not mean that
he would again partake of the passover
after the establishment of the kingdom.
The type was to vanish in the presence
of the great antitype, " Christ our pass-
over," who is slain for us. He would
not partake again until the gospel dis-

pensation was established, and then the
participation would be in spiritual union
and communion of the Head and the
members.

17. Took the cup, the first cup of
the passover meal. Gave thanks..
This was his usual custom at meals.
It was observed by the Jews at this
feast with unusual solemnity. Divide
it, i^ass it round to each.

18. Fruit of the vine. Wine was
made from other things, such as dates,
but this expression shows that the pass-
over wine was made from grapes, and
this grape wine was also, no doubt,
used at the Lord's Supper. The " until "
is to be taken in the same sense as in
ver. 16. He never observed the pass-
over again ; but he ate and drank with
his disciples after he rose from the dead,
Luke 24 : 30-43. Kingdom of God
shall come. This kingdom, reign, or
administration of the Messiah is spirit-
ual in its nature (John 18 : 36 ; Rom.
14 : 17), and is exercised over, and has
its seat in, the hearts of believers, ch.
17 : 21. It exists on earth (Matt. 13 :
18, 19, 41, 47) ; extends to another state
of existence (ch. 13 : 43 ; 26 : 29 ; Phil.
2 : 10, 11 ) ; and will be fully consum-
mated in a state of glory, 1 Cor. 15 : 24;
Matt. 8 : 11; 2 Pet. 1 : 11. It thus
embraces the whole mediatorial reign
or government of Christ on earth and
in heaven, and includes in its subjects
all the redeemed, or, as Paul expresses
it (Eph. 3 : 15), "the whole family in
heaven and earth." In this place he
includes the great epochs of the future,
and points to the period when the
kingdom will be triumphant, and, as
" Righteousness, peace, and joy in the
Holy Ghost," will go beyond all earthly
expression and elements.

19. In this verse and the next we
have the administi*ation of the Lord's
Supper. Took bread, took the loaf

A. D. 30.

LUKE XXII.

455

and pave iint<") them, s:\yintr, This is my botly ''which * J<»iin c. 5i ; Gal.
is ^ivoii lor you : this do in rcmembnince of mc. ^' ^

20 Likewise also the cup after supper, saying, This

or thin cake of unleavened bread which
wif^ hotoro him. The one loaf points to
the one body of Christ whielx has been
ottered nj) anil to the onniess of his fol-
lowers with him, forming " one loaf,
one body," 1 Cor. 10 : 16, 17. Cilave
thanks.' So says Paul. Matthew and
Mark say " he blessed." He blessed
God and invoked the divine hlessina:.
Tlie two verbs explain each other and
amount to tlie same thing. The giving
thanks was blessing God, and both were
a blessing of the bread and a setting it
apart to a sacred use. Compare Matt.
14 : 19 and note, and John 6 : 11.
Brake. This represented his body
broken on the cross, the wounds and
sutferings of death. Hence breaking of
the bread is essential to the true idea.
Cutting it is a perversion. The ordi-
nance was even called "the breaking
of bread," Acts 2 : 42. Gave unto
them. The apostles were the repre-
sentatives of that one body the church ;
hence they alone partook, because it
was an ordinance of that one body.
The Lord's Supper is a church ordi-
nance, 1 Cor. 11 : 20, 33.

This is my body which is §:iven
for you: this do in remembrance
of me. Not literally my body, for
Jesus was present in his body, and the
broken bread was visibly not a part
of it. So also in Paul's account, who
declares that he received it from the
Ix)rd, and is therefore of the highest
authority. Jesus says, " This cup is the
new testament in my blood," 1 Cor.
11 : 25. If this broken bread was lit-
erally Christ's body, then " This cup,"
etc., means, This material cup (not the
wine in it) is the actual new testament
or covenant. The latter so evidently
demands a figurative or symbolic mean-
ing that Maldonatus, the Jesuit com-
mentator, could meet the difficulty only
by impiously setting himself up against
the inspired penman and declaring that
Christ never uttered these words. The
verb is, in the expression, This is my
body, upon which papists have laid so
much stress in advocating the doctrine
of transubstantiation, belongs only to
the Greek translation of our Saviour's

language, though it was implied in Ar-
amaic, the lanirnage in which our Sav-
iour spoke. Simihir exj)ressions are.
however, found in all languages, and
with no doubtful meaning. Thus Jo-
seph, in explaining the dream of Pha-
raoh, says, " The seven good kine are
seven years," Gen. 41 : 2(3. They signi-
fied or represented seven years. So also,
" The good seed are the children of the
kingdom " (ch. 13 : 38) ; " that rock was
Christ" (1 Cor. 10 : 41) ; " Agar is Mount
Sinai" (Gal. 4 : 25) ; and many similar
expressions. So also Jesus calls himself
a door (John 10 : 9), a vine (John 15 :
1 ), a star. Rev. 22 : 16. He also spoke of
the temple of his body, John 2 : 19, 21.
No one would for a moment take such
language literally, but emblematically.
So the bread represents his body, is an.
emblem of it. Or turning our minds
from the verb to the two things com-
pared, we may say that as Christ is
spiritually and figuratively a door, a
star, a vine, or a temple, so his body is
figuratively and spiritually the bread
of life. Thus in this part of the ordi-
nance Christ is represented as the sus-
tenance of his people. The doctrine of
transubstantiation, therefore, finds no
basis in this passage ; it is contrary to
its plain meaning as well as to common
sense.

20. The cup, including the wine
which it contained. Probably the wine
mixed with water used at the passover.
" The common wine of Palestine is of
red color. Such was the wine used at
the sacrament, as it would seem both
from the nature of the case and from
the declaration. This is my blood." —
L. Coleman, D. D. Some hold that it
was unfermented wine, since nothing
fermented was permitted at the feast.
But of this there is wanting proof.
The Jews in Palestine now use fer-
mented wine at the feast; but if any
wine is found to be running into ace-
tous fermentation, it is removed. Dr.
C. V. A, Van Dyck, who has resided for
more than a quarter of a century in
Syria, says {Bibliotheca Sacra, vol. xxvi.
p". 170) : " In Syria, and as far as I can
learn in all the East, there is no wine

456

LUKE XXII.

A. D. 30.

cup is the new testament in my blood, which is shed
for you.

•But, behold, the hand of him that betrayeth me is » Mt. 26. 21-25; Mk.
uu >v.^ ^^ +1.^ +.,i«i^ And +'•"1" +^" ^"" ^^ ^"" ^^' ^^21; John

with me on the table. And truly the Son of man
goeth, ™as it was determined: but woe unto that
23 man by whom he is betrayed I And they began to

13. 21, 26;
Ps. 41. 9.
» Ac. 2. 23 ; 4.

also
28.

preserved unfermented; . . . they could
not keep grape-juice or raisin-water
uufermented if they would; it would
become either wine or vinegar in a
few days, or go into the putrefactive
fermentation. ... At the passover, only
fermented wine is used. As I said be-
fore, there is no other, and therefore
they have no idea of any other." Dr.
Van Dyck is decided in the opinion that
Buch a thing as unfermented wine never
has been known in Syria.

This opinion is agreed in by ten other
gentlemen, missionaries and residents
in Syria, in a document dated May,
1875, and printed in The Illustrated
Christian Weekly for Jan. 15, 1876.

New testament, the blood of the
new covenant, of the gospel dispensa-
tion (the conditions, promises, and
pledges of salvation), Jei*. 31 : 31 ; Heb.
8 : 7-13. In contrast to the blood of the
old dispensation, of which that of the
passover of course formed a part. The
blood of the old covenant was the blood
of lambs, calves, goats, and bulls, Ex,
24 : 8 ; Heb. 9 : 18-22. The blood of
the new covenant is the blood of Christ,
of which the wine of the cup is an em-
blem, Heb. 9 : 11, 12, 24-26. As the
former covenant was made, dedicated,
and its blessings secured by the blood
of beasts, so the latter was procured
and established and its blessings se-
cured to all believers through the blood
of Christ. The former by types, the
latter by the reality, but both by the
shedding of blood. In receiving the
cup, therefore, we openly accept this
covenant.

Which is shed. Though this was
uttered before his sufferings, yet Jesus,
by anticipation, speaks of it as virtually
accomplished. For you. In Mat-
thew and Mark we have "/or many."
Luke expresses the ^'you" as repre-
sentative of all true believers, and does
not disagree with the other witnesses
who say many, meaning those to whom
Christ's blood is rendered efficacious
through faith. The poured wine rep-

resents the substitutionary sufferings of
Christ for " the many."

21. But behold the hand. Accord-
ing to the latest and best harmonists,
there is a slight transposition of the
incidents here. In order of time, vers.
21-23 come before vers. 19, 20. Luke
only incidentally refers to the traitor
after relating the institution of the
Lord's Supper, which makes a central
point in his narrative, and which the
mention of the first cup at the passover
may have led him to introduce. In
John 13 : 30 we are informed that
Judas went immediately out after re-
ceiving the sop. Christ said, " What
thou doest, do quickly," as though the
traitor's presence was disagreeable to
him. If the traitor was pointed out
before the supper was instituted, we
must also place his departure before it.
This is confirmed — (1) by the general
narrative of John, which seems to im-
ply, not only that the paschal supper
was going on, but that it was near its
beginning ; (2) by the statement in ver.
20 and by Paul (1 Cor. 11 : 25) that the
cup was blessed after supper — after the
eating of the paschal lamb had been
completed. The brazen-faced Jud<ii
was not at the supper. The little com-
pany were relieved of his satanic pres-
ence during the memorial meal.

22. As it was determined. The
Messiah goeth in the path of humilia-
tion and suffering to death, as it is
written of him in such prophecies as
Isa. 53:4-12; Dan. 9:26; Zech. 12:
10; 13 : 7. Woe unto that man.
Though his death was according to
God's purpose and foretold by ancient
prophets, yet his betrayer and murder-
ers were without excuse, Acts 2 : 22-24.
God's jiurpose and foreknowledge are
coexistent, and are in harmony, with
human freedom. Judas was not com-
pelled to betray Jesus. His act wa3
his own and freely committed. The
woe upon the traitor in the parallel
passage (Mark 14 : 21) points him out as
aa object both of pity and of wrath.

A. D. no.

LUKE XXIT.

457

inquire anionc: themselves, which of them it was that
sjiould do tliis thiiiii:.

24 " Aiui tluMv was also a strife amoiicj them, which of

25 tliem shoiUd be aeeounted the prreatest. "And he said
unto them, The kings of tlie Gentiles exercise lord-
ship over them ; and they that exercise authority

26 upon them are called benefactors. PBut ye shall not
be so : but he that is greatest among you, let him be
as the younger ; and he that is chief, as he that doth

27 serve. For whether u greater, he that sitteth at meat,
or he that serveth? is not he that sitteth at meat?

28 But *> I am among you as he that serveth. Ye are
they '"which have continued with me in "my tempta-

29 tions. And 'I appoint unto you a kingdom, "a,s my
80 Father hath appointed unto me ; that * ye may eat and

»cli. 9. 46; Mt. 20.

20-24; Mk.'.>. 34.
oMt. 20. 25; Mk.lO.

42.
PMt. 20. 20; Ilo.

12. 2.
q See refs. Mt. 20.

28.
'Mt. 19. 28, 29; 24.

13; John 6. 67,

68; 8. 31.
• Ileb. 4. 15.
«ch. 12. 32; 19.17-

Mt.24. 47; 2 Cor.

1. 7; Rev. 1.6.
» Phil. 2. 9-11.
«ch.l2. 37; 14.15;

Mt. 8. 11 ; Rev.

19.9.

The terrible consequences of his guilt
are unutterable: it were good if he had
never had an existence. His very being
will be a curse to him. Our Saviour's
language points to a future miserable
existence, and mav be used as an argu-
ment against annihilation.

23. Began to inquire among
themselves. John says, " they look-
ed on one another doubting of whom
he spake," Matthew and Mark say
that each asked Jesus. Perhaps they
first questioned one another, and after-
ward appealed to the Master. Do this
thing. They were smitten with as-
tonishment at the thought that any one
of them would betray Jesus.

24-30. In these six verses there is a
dispute recorded only by Luke, with
ChrisVs admonition and instruction
on mutual service and the final rewards.
See Matt. 18:1-4; 20 : 20-28.

24. Strife, a controversy, conten-
tion. Accounted the greatest,
who should hold the highest rank in
his kingdom. Ideas of earthly glory
were prominent in the disciples' minds,
and natural depravity used the ambi-
tion to gender strife.

25. The kings of the Gentiles. He
begins his reproof by showing that
they were thinking after the manner
of the Gentiles. They exercise lord-
ship. Is that your desire ? They are
called benefactors. They are puflf-
t'd up by flattering titles, such as " bene-
factor of the realm." Are you striving
fur such a position of worldly glory?
Will you lord it over your brethren?
"Our Lord's argument is. You wish for
honor and distinction; seek it, then,

after my example, by becoming in
reality what others are only in name —
the benefactors of mankind." — Anno-
tated Paragraph Bible.

26. Ye shall not be so. The word
"shall" is not in the original. The
literal meaning is ye are not so. Though
distinguished by grace, ye are not to
love and seek superiority. On the con-
trary, let the greatest be as the
younger, avoid the appearance of
lordship. Let the chief be ready to
do anything that will accommodate and
serve his brother.

27. Whether is greater, he that
sitteth (reclineth) at meat, or he
that serveth? There can be but one
answer. Then comes the application.
As he that serveth. He, the King,
the Head of the church, the elder bro-
ther, voluntarily entered upon the
deepest humiliation and the most
humble, self-denying service, Phil. 2 :
7-11. Whoever among you will be
great, let him engage in a service of
love for others.

28. Continued with me in my
temptations. It is clear that our
Lord's life was full of temptations.
The Epistle to the Hebrews speaks of
this. The gospel narratives only give
us a glimpse. These words are a recog-
nition of the general faithfulness of the
disciples to their Lord, and show us
that Jesus is regardful of every atten-
tion shown to him.

29. I appoint unto you a king-
dom. Though crownless so far as
mortals could see, he in that hour of
his humiliation appointed, bequeathed
them a kingdom, as my Father hath

458

LUKE XXII.

A. D. 30

drink at my table in my kingdom, ^ and sit on thrones
judjjjing the twelve tribes of Israel.

31 ^ And the Lord said, Simon, Simon, behold, "Satan
hath desired to have you that he may ** sift yow as

32 wheat : but « I have prayed for thee, that thy faith
fail not: "^ and when thou art converted, * strengthen

33 thy brethren. And he said unto him, 'Lord, I am

15. d vers. 61, 62; Ps. 51. 13; John 21. 15-17. e Ac. 1. 15 ; 1 Pet. 5.
10 ; 2 Pet. 1. 10-12 ; 3. 14, 17, 18. ' Pro. 28. 26 ; Jer. 10. 23 ; Mt. 26. 33, 35.

JPs. 49. 14; Mt.

19. 28; Rev. ,3. 21.
»Mt.26. 31-35; Mk.

14. 27-31; John

13. 36-38.
»Zec. 3. 1.
b Am. 9. 9.
• Zee. 3. 2-4 ; Joh

17. 9-11, 15 ; Ilo.

8. 32-34 : Heb. 4^
8-

appointed unto me. The saints are
pnrticipants in his kingdom by virtue
of their union with him.

30. My table. Not the Lord's Sup-
per meruly, but may partake of the
kingly feast upon the merits of the
Kedeemer, and enjoy the pleasures of
the table prepared for the supply of all
our wants throughout eternity.

Sit on thrones. Christ shall sit
on his throne of glory ; they simply on
thrones. They shall sit beside him, his
assessors, partakers, indeed, of his
power and glory. All believers share
here his sufferings and hereafter his
glory, Rom. 8 : 17; 2 Tim. 2 : 12. The
special dignity, power, and glory of the
apostles as the chief associates of
Christ are here represented. Rev. 21 :
12-14. Under him they exercise spirit-
ual dominion. As inspired teachers
they are to be appealed to in matters of
faith and practice, and at the final
judgment condemnation or acquittal
will be in accordance with the doc-
trines they were inspired to preach.
Jud§ring the twelve tribes of
Israel. Co-operating with and ap-
proving his decisions. Believers gen-
erally are to have part in the judgment,

I Cor. 6 : 2. The twelve apostles are to
have a special part in judging the twelve
tribes, the people of Israel. All the
judgments on the Jewish people, and
especially the destruction of Jerusalem,
which is typical of the final judgment
(Matt. 24), may be said to be in ac-
cordance with the inspired truth given
through the apostles.

31-38. Jesus Foretells the Fall
OF Peter, John 13 : 31-38. Compare
Matt. 26 : 30-35; Mark 14 : 26-31, where
Jesus foretells the second time the fall
of Peter and the dispersion of the dis-
ciples. Compare author's Harmony,

II 163, 169, with notes.

31. Simon, Simon. An emphatic
repetition, using the first name, which

Peter had before his call to the dis-
cii)leship. The Saviour avoids men-
tioning the name that would suggest
the more stable idea.

Satan particularly wished to have
the prominent friends of Christ. De-
sired to have you, demanded or asked
for you. Compare Job 1:6-12; 2:
1-6. You is in the plural in the
original; the other disciples as well as
Peter. Notice the fine contrast between
you and thee in the next verse, " I have
prayed for thee." The self-reliant Peter
especially needed the prayers of Jesus,
though he prayed for them all, John
17 : 15. Sift you as wheat. " As the
wheat is shaken in the sieve that the
chafi" may thereby separate itself from
the wheat and fall out, so will Satan
disquiet and terrify you through per-
secution, dangers, tribulation, in order
to bring your faithfulness toward me to
apostasy." — Meyer.

32. Prayed for thee. As though
he had said, " Simon, I show thee what
the adversary is preparing for thee;
now know that my prayers are on your
side." What a precious announcement!
Christ's petitions form a wall about the
believer that Satan cannot cast down.

That thy faith fail not, cease not
entirely. The evil one would be per-
mitted so far to succeed in the sifting
as to reveal Simon to himself and con-
vince him of his weakness, but the
golden grain should not be lost. The
wheat, after its tossing and disquieting,
should come forth safe. True faith
may be weak, but the Lord does not
suffer it entirely to fail. When thou
art converted. When through the
bitter experience of the next few days
you shall be turned to a devoted n ess
and love that will never again falter,
strengthen thy brethren. Simon's
history after the ascension of his Lord
shoAvs that he did in a remarkable dei
gree strengthen the brethren.

A.D.30.

LUKE XXII.

459

ich. 9. 3: 10. 4;
Ml. 10. 9, 10.

readv to go with thee, both into prison, and to death.

34 And" he said, I tell tliee, Peter, the coek shall not
crow this day, before that thou shalt thrice deny that
thou knowost me.

35 * And he said unto them, When I sent you without
purse, and scrip, and shoes, lacked ye any thing?

3G .\nd they said, Nothing. Then said he unto them,
But now, he that hath a purse, let him take if, and
likewise his scrip : and he that hath no sword, let

37 him sell his garment, and buy one. For I say unto
you, that this that is written must yet be accom-
plished in me, ^ And he was reckoned among the
transgressors: 'for the things concerning me have an

38 end. And they said, Lord, behold, here are two
swords. And he said unto them, ^ It is enough.

Christ's agony on the Mount of Olives ; his betrayal and
appreheimon.

39 ' And he came out, and ™ went, as he was wont, to

fcls. 53. 12; Mk.

15. 28;2Cor.5.-21.
I John 5. 39; Rev.

19. 10.
kMt.26.52-54;John

18. 36 ; 2 Cor. 10.

3,4; 1 Pet. 5.9.
iMt. 26. 30,36-46;

Mk. 14. 32-42;

John 1«. 1.
"»ch. 21. 37.

33. To prison and to death.

Still his impetuous professions con-
tinue. How little he knew of himself!
He was honest, but blind to his own
weakue-ss.

34. The cock shall not crow.
Fowls are very abundant in the East at
the present day. Later Jewish writers
affirm, though not always consistent
with themselves, that the inhabitants
of Jerusalem and the priests every-
where were forbidden to keep fowls,
because they scratched up unclean
worms. But even if this were so, the
Roman residents, over whom the Jews
could exercise no power, might keep
them. Mark says, " Before the cock
crow twice." The first about midnight,
the second about three o'clock. The
latter more generally marked time, and
was the one meant when only one
cock-crowing, as here, was mentioned.
Thrice deny me, three times disown
me as your Lord and Teacher.

35. Purse. The folds of the girdle
served as a pocket or purse to carry
money. Scrip, a bag generally made
of leather for carrying provisions, ch.
9 : 3. Shoes, sandals, see on ch. 7 :
44. Lacked ye . . . nothing. There
was full provision.

36. But now, etc. A crisis is com-
ing. There will be need of every re-
source ; there is peculiar danger. Sell
the upper garment to obtain a sword.
It is hardly to be supposed that out

Lord commanded them to arm them-
selves against the perils of that night.
It is better to consider it as the utter-
ance of a proverbial expression con-
veying the idea of imminent danger
from enemies. They must be prepared
for the worst. Some suppose that the
command is to be understood figurative-
ly, and applies to spiritual, not carnal,
weapons. Beza says the whole speech
is allegorical.

37. This that is written, in Isaiah,
chapter 53. Reckoned among the
transgressors. His crucifixion be-
tween two malefactors is the fulfilment.
Have an end, my sufferings are cul-
minating; they will soon be over, but
yours are just beginning.

38. Two swords. Where they ob-
tained them w»^ know not. but they now
have them ready. Perhaps, in accord-
ance with the custom of the Galileans,
they may have taken them in their
journey through the dangerous pa^sses
to the capital. They showed them to
Jesus, probably intimating their readi-
ness to use them. It is enough.
Surely he does not mean that this was
a sufficient armament for defence. The
words are rather to be taken in the
sense of enoutrh "to answer the design
of a symbolical warning of approaching
danger." He gave a proof that he did
not intend to offer resistance by earthly
weapons.

39-53. Passing over the events re-

460

LUKE XXII.

A. D. 30.

n Mt. 6. 13.
•Ps. 119. 117.

the mount of Olives ; and his disciples also followed

40 him. ■» And when he was at the place, he said unto
them, "^Pray that ye enter not into temptation.

41 And he was withdrawn from them about a stone's

42 cast, and kneeled down, and prayed, saying, Father,
if thou be willing, remove this cup from me : never-

ferred to by John as transpiring in the
upper room, Luke brings us to the
scene of the Agony and the Be-
trayal, Matt. 26:36-56; Mark 14:
32-52; John 18 : 1-11.

The mount of Olives. Literally,
the mount of the olives, being descrip-
tive of the olive trees which grew
thereon, Olive trees still grow there,
but less thickly than of old. Compare
2 Sam. 15 : 30; Neh. 8 : 15; Ezek. 11 :
23 ; Zech, 14 : 4, It is also called Oli-
vet (Acts 1 : 12), a place set with olives,
an olive-yard. This mount is the high
ridge east of Jerusalem and parallel to
the city, and separated from it by the
valley of the Kidron, The top is
notched with three summits, the middle
one of which is the highest, being about
twenty-six hundred feet above the
Mediterranean, five hundred and sixty
feet above the bed of the Kidron, two
hundred feet above the highest part of
tlie city, and about half a mile from the
city wall. The southern summit, which
is lower than the other two, is called
the " mount of offence," and also the
"mount of corruption," because Sol-
omon and some of the later kings de-
filed it by idolatrous worship. As he
Avas wont, compare chap. 21 : 37.
His disciples followed him, over
the brook Kidron to the foot of the
mount.

40. At the place — that is, the gar-
den of Gethsemane. This was a garden,
an orchard or olive-yard, according to
John, where he was wont to retire.
Gethsemane means olive-press, a name
seemingly prophetic of Christ's agony,
where he trod the wine-press alone
(Isa. 63 : 3), without the city. Rev, 14 :
20. It was just across the brook Kid-
ron, about one-half mile east from Je-
rusalem, at the foot of the mount of
Olives, The modern garden without
doubt occupies the same site or a por-
tion of it, possibly somewhat smaller,
being an enclosure of about one-third
of an acre and surrounded by a low
wall. In it are eight venerable olive

trees, still green and productive, but so
decayed that heaps of stone are pilec
up against their trunks to keep the
from being blown down. They wer(
standing at the Saracenic conquest ol
Jerusalem, A, D. 636, since the sultat
receives a tax on them fixed at thai
time. But as all the trees around Je-
rusalem were cut down by Titus at the
destruction of Jerusalem, these olive
trees probably sprang from the roots of
those standing in the days of our Lord.
Thomson thinks that the ancient Geth-
semane was situated in a secluded vale
several hundred yards to the north-east
of the modern one. There is much evi-
dence, however, in support of the pres-
ent locality.

Pray that ye enter not into
temptation. In view of the great
crisis which he foresaw, there was good
reason for this direction, A test was
just before them more severe than they
had yet known.

41, A stone's cast, about as far
as one would throw a stone. From
Matthew and Mark it appears that he
first took Peter, James, and John with
him; then, going apart from them, he
kneeled down. Mark says he fell on
the ground and prayed. Doubtless he
knelt first, and as his agony increased
fell forward, as Matthew says, " on hia
face." Compare Gen. 17 : 3, The pos-
ture was indicative of his extreme hu-
miliation and anguish.

42. Father. He prays as the Son.
Remove this cup, this' bitter cup of
anguish. Cup is a common figure of
Scripture, sometimes representing joy
(Ps, 16 : 5 ; 23 : 5 ; 116 : 13), and some-
times sorrow, Ps. 11 : 6; 75 : 8 ; Isa.
51 : 17 ; Jer, 25 : 15 ; Rev. 16 : 1. Not
the cup of death, but of present over-
whelming anguish, which he was suf-
fering as our substitute, Isa, 53 : 4, 5.
To suppose him overwhelmed with the
dread of death and praying for its re-
moval is contrary to the spirit he had
ever manifested toward it and to all hia
declarations and prayers concerning it,

A. D. 30.

LUKE XXII.

461

43 tlieless Pnot my will, hut thine, be done. And there ''^'''•. *^- ^} Joha
appeared ""an aii^el unto him from iieaven, strenj^th- q m t!^4.' it. '^'

44 ening him. '"And beinj^ in an agony he prayed more 'i>t'. 32. 24-28; Ps.
earnestly: 'and his sweat wits a.s it were great drops -iT-'iie'b^s'^ s""

45 of blood falling down to the ground. And when he •Lam. 1. 12. '

John 12 : 27, 28 ; chaps. 14-17. Never-
theless, not my Avii , but thine,
be done. WoiKlorful t'aitli and rosiij-
iiatii)ii coinbiiieil ! The will of Jesus,
who was both priest and victim, is
swallowed up in the divine will.

4.». And there appeared an an-
gel, one of those bri,i,dit beings of whom
it is said, " He shall give his angels
charge over thee." The anguish was
not removed, but the Messiah was
strengthened to bear it. He was " made
lower than the angels." We do not
know how the celestial ministrant
aided Christ, whether by sympathy,
words of cheer, wiping away the sweat,
or, as one has suggested, by worship-
ping him to signify his recognition of
Christ's lordship. His human nature
must be upheld, in order that a full
atonement may be made, and this angel
is a means to that end. God says, in
Ps. 89 : 21, of Messiah, " Mine arm also
shall strengthen him." The Father
Bent the angel to fulfil this word.

44. Being in an agony. The word
is very emphatic. It signifies a strug-
gle, extreme anguish; it includes all
the exertion of body and anxiety of
mind which accompany a terrible con-
test. In Mark he says to his disciples
as he enters the agony, 3Iy soul is ex-
ceeding sorrowful unto death. Literally,
environed with grief, shut in with sor-
row on every side. This was in view
of the connection of his sufferings and
death with sin. The extreraest inten-
sity, deathly ; a little more would be
death itself.' Compare Ps. 18 : 4, 5 ; 55 :
4; Jon. 4 : 9. This language points to
sufferings in his human nature. He had
been before troubled in the anticipation
of his sufferings (John 12 : 27) ; now he
is overwhelmed with the sufferings
themselves. A body and soul untaint-
ed and unmarred by sin must have
been capable of endurance far beyond
any of our sinful race. This endurance
must have been greatly increased by
the connection of the divine witla the
human. Hence the sorrow unto death
was beyond anything that ever has been

or could be experienced in this world
by any one of our fallen race. It was
beyond all human conception. He was
suifering for sinners in their place. He
made tiieir case, as it were, his own.
The horror and woe of the lost and the
pangs of hell were taking hold upon
him so far as it was possible in his state
of innocence.

Prayed more earnestly. The tre-
mendous agony developed the intensest
prayer. Here belongs that reference in
lleb. 5 : 7, 8, " Who in the days of his
flesh, when he had offered up prayers
and supplications with strong crying
and tears unto liim who was able to
save him from death, and was heard in
that he feared ; though he were a Son,
yet learned he obedience by the things
which he suffered."

And his sweat was, better, it
became, as it were great drops
of blood. Some think that this was
not a sweat of real blood, but that the
sweat rolled off like drops of blood.
Their argument is gathered from the
words '* as it were." But this is not
conclusive. It is said of John, "they
counted him as a prophet," Matt. 14 : 5.
See also John 1 : 14; 2 Cor. 3 : 13,
where the Greek word does not mean
similarity merely, but reality.

It does not say that his sweat was, as
it were, blood, but great drops or clots
of blood falling to the ground. The
common opinion is that the anguish of
the sufferer's mind forced the blood
through the pores, and that it fell in
large drops. There are similar cases
recorded. Mention is made of a man
at Lyons who, on hearing his death-
sentence, was covered all over with a
bloody sweat. For other instances see
the commentaries.

" What an idea does this convey of
the agony of the Saviour's mind ! How
great must have been the mental per-
turbation which produced such an effect
on Jesus, who was iu health, and during
the cool of night! What a proof is
there here of the extraordinary nature
of his sufferings! What an affecting

462

LUKE XXII.

A. D. 80.

rose up from prayer, and was come to his disciples,

46 he found them sleeping for sorrow, and said unto
them. Why sleep ye ? rise and pray, lest ye enter into
temptation.

47 And while he yet spake, * behold a multitude, and
he that was called Judsis, one of the twelve, went be-
fore them, and drew dear unto Jesus ° to kiss him.

48 But Jesus said unto him, Judas, betrayest thou the
Son of man with a kiss ?

49 When they which were about him saw what would

»Mt. 26. 47-56; Mk.

14. 4.'J-50 ; John

18. :^12.
• 2 Sam. 20. 9.

follow, they said unto him, Lord, shall we smite with

spectacle, to behold the Son of God
prostrate on the ground, his soul in
agony and torture, and his body be-
smeared with dust, and tears, and
sweat, and blood!" — Rev. James

FOOTE.

45. It would be natural to suppose
that the disciples would be watching
and praying with great earnestness
while this trying scene was enacted ;
but when he rose up from prayer and
came to his disciples, he found them
sleeping. Most surprising ! But it is
said for sorrow. This is some exten-
uation, for grief when long continued
exhausts us and makes us drowsy.
Matthew and Mark add this saying of
the Lord to them, ''The Spirit truly is
ready [or willing], but the flesh is weak."
How tenderly Jesus treats them !

46. Rise and pray, a repetition of
ver. 40. Jesus re-enjoins prayer, with
special reference to themselves, that
they might not fall under the power of
temptation. Their hour of trial was
at hand, and they needed both to watch
and also pray, for they needed strength
and grace. The motive of the former
injunction was sympathy with him ;
that of this is their personal preserva-
tion and safety

Betrayed and
Mark 14 : 43-52;

immediately. A
consisted, first, of
: 3, 12), or Eoman

47-53, Jesus is

MADE PEISONER,

John 18 : 2-12.

47. Yet spake,
multitude. This
the hand (John 18
cohort, which, consisting of three hun
dred to six hundred men, was quartered
in the tower of Antonia, overlooking
the temple, and ever ready to put down
any tumult or arrest any disturber.
Probably so much of the band as could
be spared was present. Tlien there were
the captains of the temple (ver. 52), with

their men, who guarded the temple and
kept order. Also some of the chief
priests and elders (ver. 52), and finally
their servants, such as Malchus (John.
18 : 10) and others, who had been com-
missioned by the Jewish authorities.
Judas, one of the twelve. Thus
styled by Mark also, pointing him out,
not only as one of the apostles, but also
as the apostolic criminal, whose crime
and guilt were the more aggravated by
the position he had held and the know-
ledge and intimacy he had enjoyed with
Jesus. Went before them, as their
guide and leader. See John 18 : 3.
Drew near to kiss him. The
wretch ! Will he dare to betray the
pure and holy One ? Yes ; he will do
the bidding of his master, the devil.
Matthew says, " He said, Hail, Master !
and kissed him." Why were not his
lips blistered and his scheme thwarted ?
Ah ! the meek Lamb endured the be-
trayal, with its consequences, for our
salvation.

48. Betrayest thou . . . with a
kiss ? Jesus shows that he knows Ihe
traitor heart. What an expression there
must have been in the Redeemer's
words ! Betrayest thou with a kiss ?
Do you dare to bring those polluted
lips in contact with mine and play the
hypocrite ? Away with your hypocrisy !
Unveil your heart! Do your fiendish
work ! John, in ch. 18 : 4-9, mentions
some things which need to be noticed
in the reading to con)plete the narra-
tive.

49. Whenthey which w^ere about
him, the disciples, who were nowthor-
ouglily awake to the danger. Perhaps
they thought that their Lord would
enable them to discomfit their foes and
vindicate him by means of the "two
swords."

A. D. 30.

LUKK \xir.

463

50 tlio sworil? Aiul *ono of thorn sinoto the servant

51 of the hii!;h i)riest, and cut olf his right ear. And
Jesus answered and said, t^ulfer ye thus lar. 'And
he touched iiis ear, and heaU'd him.

52 'Then .Jesus said unto the chief priests, and cap-
tains of the tenipk^ and the ehh'rs, wliicli were come
to him, Be ye come out, as against a thief, with swords

53 and staves? When I was (hiily with you in tiic tem-
ple, ye stretched forth no hands against rae: 'but this
IS your hour, ''and the power of darkness.

Jesw< w kd to the high priesCs house; Peter thrice denies

him.

54 "Then took they him, and led him, aud brought
him into the high priest's house.

«Mt.. 20. SI; Mk.

M. 47 ; JdIiii IS.

10; Uo. 12. I'J.
J Ho. 12. -21.

•Mt. 26. 65; Mk.
14. 48.

•John 12. 27.

*>Eph. 6. 12; Col.
1.15.

• Mt. 2f). 57, 58, f)9-
75;Mk. 14.5:J,54,
66-72; .John 18.
13-18, 25-27.

50. One of them. John tells us it
was Peter. Perhaps the first three
writers omit the name, in order that
Peter mitjlit be shielded from any odium
connected with it. John wrote after
Peter's death.

Smote. Peter, in accordance with
his impetnons nature, and doubtless
emboldened by the supernatural awe
which Jesus had just previously exerted
on the multitude, drew his sword and
commenced the conflict, not doubting
the power of Jesus to give the victory.
The servant of the high priest.
Probably the servant, as he was well
known, namely, Malchus, John 10 : 10.
The first three evangelists may have
omitted his name, either because he
was well known (and he may have
become a disciple) or from prudential
considerations. Cut off his ear. Struck
o^his right ear. The servant may have
been stepping forward, as Dr. Hackett
remarks, to handcuff or pinion Jesus.
The blow was doubtless aimed at his
head ; perhaps the power of Jesus pre-
vented a fatal stroke.

51. Suffer ye thus far. Spoken
probably to his disciples. You have done
enough of this; go no farther, suffer
me to do a deed of compassion. Christ's
compassion is shown even here. He
touched his ear, and healed him.
An immediate and complete cure. This
miracle should have caused them to
desist.

52. Chief priests and captains
of the temple. See on ver. 47 ; also
John 18 : 3. Some of the priests seem
to have come in person. The captains

of the temple were commanders of the
Jewish watch. Elders. Probably
they also were there by authority of
the Sanhedrim. Be ye come out as
against a thief? Rather, a robber,
phmderer. Such an array of force
would be a becoming preparation
against a notorious robber. But have
I borne that character? Staves, sticks
or clubs.

53. Daily Avith you. During that
week and at other times. Why do you
attack me secretly by night, when you
have had abundant opportunity to take
me in broad daylight? This was an
indictment for cowardice. Ye stretch-
ed forth no hands against me.
You did not arrest me. But this is
your hour, and the power of dark-
ness. The reason of their present
success and Christ's quiet submission is
that God's appointed time has come for
the propitiatory offering of his own pro-
vided lamb. See Ps. 22 : 1 ; Isa. 53 :
7-12 ; Zech. 13 : 7. The power of dark-
ness is now apparently prevalent. The
words "this is your hour" suggest that
the power of darkness shall not continue.

54-65. Christ before the High
Priest. The Denial of Peter,
Matt. 26 : 58-75; Mark 14 : 54-72; John
18 : 15-27.

54. Took they him. The.v arrested
him. In the mean time all his disciples
forsook him and fled, the bold Peter
being among the number. John de-
clares (18 : 12) that they bound Jesus
and led him away. The high priest's
house. John relates that they led
him first to Annas, who, after having

464

LUKE XXII.

A. D. 30.

<» Ps. 1. 1 ; 26. 4, 5 ;
1 Cor. 15. 33.

55 And Peter followed afar off. And when they had
kindled a fire in the midst of the hall, and were set

56 down together, •* Peter sat down among them. But a
certain maid beheld him as he sat by the fire, and
earnestly looked upon him, and said, This man was

57 also with him. And he ^denied him, saying. Woman, "2 Tim. 2. 10-12.

58 I know him not. And after a little while another

saw him, and said. Thou art also of them. And Peter ,j^j. gg 73.^1,
69 said, Man, I am not. 'And about the space of one 70; Joha is. 20.

been high priest for several years, had
been deposed, but who was still the
legitimate high priest according to the
law of Moses (the office being for life,
Num. 20 : 28; 35 : 25), and may have
been so regarded by the Jews. Be-
fore him he received an informal ex-
amination (John 18 : 12-14), and then,
in order to have him officially tried and
condemned in the eye of the Roman
law, he is sent to Caiaphas. Annas ap-
pears to have possessed vast influence,
and as father-in-law to Caiaphas doubt-
less exerted a very controlling influence
over him. It is quite reasonable to
suppose that they occupied a common
official residence, and that Annas after
his examination sent him across the
court to the apartment occupied by
Caiaphas. Afar off. Near enough to
see what became of him, but distant
enough to keep out of danger. He
seems to show more courage than any
of the eleven except John ; he comes to
the house of the high priest, ventures
to enter into the court, and sits with
the servants to see the result.

55. Kindled a fire in the midst
of the hall— that is " the court J' The
usual meeting-place of the Sanhedrim
was an apartment in one of the courts
of the temple called Gazeth, at the
south-east corner of the court of Israel.
In cases of emergency, or as in this
case, where great secrecy was desired,
it sat at the house of the high priest,
who was generally president of the
court.

The nights at Jerusalem are frequent-
ly quite cold because of its great al-
titude. John particularizes, (ch. 18 :
18): "The servants and officers stood
there, who had made a fire of coals ;
for it was cold and they warmed them-
selves." He further says that Peter
stood with them, but here Luke tells us
Peter sat down among them, thus

opening the way to the temptation
which resulted in the denial. He
should have pressed in and stood near
his Lord.

56. A certain maid. According
to Mark, she was one of the maids or
maid-servants of the high priest. John
speaks of her as the damsel who kept
the door of the porch, or passage into
the court. She probably observed
Peter carefully when he entered with
John, and afterward when he seated
himself with the servants of the high
priest. Something about his appear-
ance or manner excites her suspicion.
Then she thinks she remembers seeing
him with Jesus. She approaches him,
looks earnestly or intently upon him,
and says, " This man was also with
him." She tells him so (Matthew and
Mark), and asks him (John) if he was
not one of " this man's disciples."

57. I know him not. It would
seem as though he were taken by sur-
prise and pleads ignorance. He would
have her think that he came in as a
mere observer.

58. Another saw him. It is a
man who now identifies him. He
denies that he is a disciple of Jesus.
But Matthew tells us that he even
denied knowing him, and that, too,
with an oath, calling God to witness,
and with the somewhat contemptuous
form, / know not the man. As if he
had come from curiosity to learn the
cause of this gathering, without any
interest in it, and possibly without
knowing even the name of the criminal
on trial. This denial is thus a step in
advance on the first. That was when
he was taken by surprise, possibly
somewhat confused; this after he had
had a little time to reflect, and hence
more deliberate. The number now
questioning him doubtless excited him
to his rash and wicked oath. Yet even

A. D. 30.

LUKE XXII.

465

hour after another confidently afhrmed, sayinjr, Of a

truth this fellow also wils with him : lor he is a (ral-

GO ilean. Antl Peter said, Man, I know not what thou

sjiye^it. *And immediately, while he yet spake, the 'ch. 22. 34.

61 cock crew. ''And the Lord turned, and looked upon * Hos. ii, 8.
Peter. * And Peter remembered the word of the Lord, ' ^.5?-^.\fj\; ^^^ ^*-
how he had said unto him, ^Before the cock crow, k joVn'is. 38.^

62 thou shalt deny me thrice. And Peter went out, and
wept bitterly.

63 'And the men that held Jesus "mocked him, and ' Mt. 26. 59-^; Mk.

64 smote him. And when they had blindfolded him, ■ is.' 53. 3- 1 pet.
they struck him on the ftice, and asked him, saying, 2. 23.

65 Prophesy, who is it that smote thee ? And many
other things blasphemously spake they against him.

now no one appears to have intended
him positive injury.

59. Another confidently affirm-
ed. Spoke with great emphasis. He
is a Galilean. His speech shows
that he is a Galilean like him, and
most of his disciples are Galileans.
The pronunciation and accent of the
Galileans were indistinct and less pure
than those of the inhabitants of Judea.
They confounded the guttumls and the
last two letters of the Jewish alphabet.
At the same time a relative of Malchus.
whose ear Peter had cut off, asked,
" Did I not see thee in the garden with
him?" John 18 : 26.

60. Man, I know not what thon
say est. What are you talking about?
J am totally ignorant of the man and
the matter. Peter not only lied, but
began to curse and swear, Mark 14 : 71.
lie invoked solemn curses on himself,
he took solemn oaths in confirmation of
his previous assertions that he did not
know the man who was there as a
prisoner.

While he yet spake. Before the
words escape him the cock crows — a
reminder of his base sin.

61. The Lord turned toward the
position occupied by the false swearer,
and looked upon Peter. Who can
reproduce or describe that look? Was
it an angry, disdainful, indignant look?
No ; it was more likely a look of mingled
rebuke and compassion. The look went
to Peter's heart.

Remembered the word. The
memory is linked with the dreadful
fact, and a conviction of the Saviour's
knowledge and grace, in contrast with
bis own mean conduct, rushes into his

mind. Conscience accuses him of his
cowardliness and broken vows.

62. He went out. He rushes to
a lonely spot, and there he wept
bitterly. From what we know of
Peter we conclude that his sorrow must
have been like the breaking up of the
great deep. The bitterness of his peni-
tence knew no relief until the assurance
of forgiveness came.

63. The men that held. The
officers and soldiers treated him as a
heathen would treat a slave onlv under
the greatest provocation. Mocked
him, with insulting language and ac-
tions. Smote him, " beat him severely,
so as to cut him." — Foote. Some struck
him with their fists (Matthew), and the
servants struck him (Mark).

64. They blindfolded him that he
might be unable to see to defend him-
self. On the face, thus marring that
lovely countenance that it might be
fulfilled which is written in Isa. 52 : 14 :
" His visage was so marred more than
any man." Prophesy. Speak through
divine influence. Who is it that
smote thee ? Thus insult is added to
insult. Thev make his Messiahship
the object of mockery, and treat him
as a base pretender and outlaw, ming-
ling their reviliugs with deeds of vio-
lence.

Qo. And many other things. Some
are recorded by the other evangelists.
They uttered many blasphemies against
him that are not recorded. Never was
there a greater outburst of human
wickedness than the conduct of the
crucifiers afibrded, impious, inhuman,
God-daring in the extreme.

66-71. Jesus is FOBitALLY Ex-

166

LUKE XXII.

A. D. 30.

Jesus before the council.

66 "And as soon as it was day, "the elders of the peo-
ple and the chief priests and the scribes came together,

67 and led him into their council, saying, I'Art thou the
Christ? tell us. And he said unto them, If I tell you,

68 *iye will not believe : and if I also ask you, ye will not
09 answer me, nor let me go. 'Hereafter shall the Son

of man sit on the right hand of the power of God.
70 Then said they all, Art thou then the Son of God ?

71 And he said unto them, *Ye say that I am. *And
they said, What need we any further witness ? for we
ourselves have heard of his own mouth.

"Mt. 27. 1.
oAc. 4. 26; 22.5.

PMt. 26. 6.3; Mk.

14. 61 ; John 10.

24.
ich. 16. 31; John

8. 4;i-47 ; 12. 37.
rMt.26. 64;Mk.l4.

62;Iieb. 1.3;8. 1.
•ch. 23.3.
tMt. 26. 65; Mk.

14. 63.

AMINED BEFORE THE SANHEDRIM IN
THE MORNING, AND FORMALLY CON-
DEMNED, Matt. 15 : 1. The examina-
tion at this session seems to have been
the result of the previous examination
referred to in vers. 54, 63-65, and related
more fully by Matthew, Mark, and
John. Com pare author's -ffar/?io)i?/, g^
174, 175, and notes.

66. As soon as it was day. About
five or six o'clock on Friday, April 7,
in the seven hundred and eighty-third
year of the founding of Rome.

Elders . . . chief priests . . .
scribes. This was a meeting of the
Sanhedrim, in order to formally con-
demn him to death. See on Matt. 26 :
57, QQ. They also consulted as to tlie
best means of putting him to death, and
doubtless fixed upon the twofold charge
of blasphemy and treason. They could
condemn to death, but could not put
the sentence into execution without the
sanction of the Roman governor, John
18 : 31. The Jews lost the power of life
and death when Archelaus was deposed,
A. D. 6.

67. Art thou the Christ? They
were fully prepared to condemn him ;
the question was prompted by malicious
cunning, and the answer, whatever it
might be, would be used against him.
If I tell you. This reply shows that
he pierced their design. They had seen
convincing evidence of his Messiahship,
and had rejected all.

68. If I ask you, as to the reason
why, you will not believe me ; and if I
bring convincing proof of my claims,
you will not release me, for you are bent
on my death.

69. Hereafter shall the Son of
man. He here bursts out in an an-

nouncement that the period would comi
when all would have to own his s
premacy. Son of man, God manifest-
in the flesh, truly man as well as God.
Sit on the right hand of the power
of God. He was now standing as a
prisoner and a criminal, but then he
should sit in his glory, as Lord of lords
and King of kings, at the right hand
of Omnipotence, sharing and exercising
sovereign supremacy.

70. The Son of God. This appel-
lation was given to the Messiah from
Ps. 2 : 7, making the question the more
definite and expressive. The Jews did
not, however, understand by it the full
idea which Christ in his reply and the
gospel reveals. Ye say that I am.
An affirmative answer. It is a formal
public declaration of his Messiahship
and divinity. The two answers stand
together. Son of m,an — Son of God.

71. What need we any further
witness, etc. It is true they had an
admission from Jesus — a confession as
to his character; but it was by no
means a confession of sin or misde-
meanor. Matthew (ch. 25 : 65) says that
at this stage the high priest rent his
clothes, his ordinary dress. His high-
priestly robe was worn only in the
temple. This was to be done standing,
and the rent was to be from the neck
straight downward, about nine inches
in length. The high priest was for-
bidden to rend his clothes (Lev. 21 : 10) ;
yet it seems to have been allowable in
extraordinary cases of blasphemy and
public calamity, 1 Mace. 2 : 14 ; 11:71;
JOSEPHUS, Jewish War, ii. 15. 2, 4.
The practice of rending the clothes at
blasphemy was based on 2 Kings 18 :
37. The unexpected answer of Jesus,

A. D. 30.

LUKE XXII.

decliirinij his divine ii^ory and judire-
Bhip, aroused (he hatred, raije, and
horror of the hii;h i>riest to the utmost
hounds, and he rends his i^arnients as if
too narrow to contain his exasjverated
emotions. This he does as if in holy in-
diunatii)n and horror. Terrihly excited
feeliui^s and hypocrisy were doubtless
luingkHl.

He also accused Jesus of impious lan-
puaire which detracted from the honor
of (rod, implying that he was tlie Son
of God, the "sharer in the power and
1,'Iorv of God, and the Judge of man-
kind. Jesus confesses his true charac-
ter, and for it is charged with blasphemy
and condt^nned to death. The high
priest takes for granted that the feel-
ings of the Sanhedrim are the same as
his own. He decides that this declara-
tion is all tlie evidence necessary to
condemn. Matthew says he put the
question, " Ye have heard the blas-
phemy; what think ye?" Thev an-
swered and said, Me is guilty of death,
Matt. 20 : 66.

Remarks.

1. AVe may not, like Jesus, know the
time of our death ; yet, like him, let us
be conversant with death, and in our
example, teaching, and labors be pre-
pared for it, ver. 15; John 18 : 4.

2. How sad it is to see men of in-
tellect and influence opposing the truth
and trying to crush its exponents and
advocates! Yet history has shown
many examples of this spirit. See how
the same men undertook to crush the
infant church. Acts 3 : 1, 5, IS.

3. Wicked and selfish rulers may well
fear " the people." Tyrants cannot be
happy. The populace will demand their
rights; and though often blind and im-
pulsive in their struggles, and failing
to secure all they anticipate by revolu-
tion, the oppressors are completely
overthrown. See Josephus' account of
the destruction of Jerusalem ; also his-
tory of the French revolution ; ver. 2.

4. Satan rules fearfully in all the
children of disobedience, but some he
emphatically controls. They have given
themselves up to work all iniquity with
greediness. Such are ready for plots
that are unspeakably wicked.

5. He is a despicable man who at-
tempts to make worldly gain out of

professed godliness. It is entirely op«
|)osed to the principles of Christ's king-
dom, and it is often the incipient
symptom of such a tiestiny as appears
in the apostate, vers. 3-7.

6. It is very dangerous to foster the
avaricious spirit, ver. 5.

7. For what a small inducement do
some professors of religion betray their
Master! A low biti from the world, a
demand of appetite or solicitiition of
pleasure, will lead to the sacrifice of
principle. Disciples so easily bought
are des2)ised by the enemies of God,
ver. 5.

8. Many a formal professor has turned
against Jesus for the sake of worldly
gain, ver. 5; 1 Tim. IG : 9, 10; 2 Tim.
4 : 10; 2 Pet. 2 : 14, 15.

9. Jesus, in keeping the passover, has
taught us to attend faithfully to those
ordinances which are now in force, vers.
7, 14, 16; 1 Cor. 11 : 2.

10. Our hearts should be " furnished
and prepared " to entertain the blessed
Saviour, vers. 12, 13; Rev. 3 : 20.

11. Self-examination should precede
tlie reception of the Lord's Supper, 1
Cor. 5:8; 11 : 28.

12. The Lord's Supper reminds us of
what Christ has done for us. It is
adapted to produce humility, inspire
gratitude, and strengthen faith, ver. 19 ;
1 Cor. 11 : 24, 25.

13. AVe must feed tapon Christ as the
Bread of Life as well as trust in his
atoning blood, ver. 19 ; John 6 : 51, 54;
1 John 1 : 7.

14. It is our privilege at the Lord's
table to look forward to the marriage-
supper of the Lamb, when the ordi-
nance and the emblems will be no
longer needed, since we shall be with
Jesus and see him as he is, ver. 18 ; 1
John 3:2; Rev. 19:9; 21 : 3.

15. The law of Christ's kingdom, with
reference to personal distinction enjoins
the cultivation of humility and the ser-
ving of one another. The Master him-
self sets the example, vers. 26, 27 ;
Phil. 2 : 6-8.

16. The dignity of Christ's followers,
as it shall appear in the future, is be-
yond the power of speech to express.
The sitting at the king's table, "judg-
ing the twelve tribes," and the en-
thronement, give intimations of the iu-
eflFable happiness enjoyed in heaven,
ver. 30 ; Matt. 19 : 28.

4G8

LUKE XXII.

A. D. 30.

17. It is a great comfort to know that
Satan's siftiiigs shall not destroy the
grain. The violent commotions of the
sieve separate the chaff', which is blown
away, but the effectual prayers of the
Mediator preserve the faith from failing,
vers. 31, 32.

18. Learn the weakness of human res-
olution and the folly of trusting thereon,
ver. 33 ; Prov. 28 : 26.

19. To the appeal of Christ, " Lacked
ye anything ?" each believer can an-
swer " Nothing." We are not strait-
ened in him, but in ourselves. We may
not have all we wish, but we shall
receive all we need at the opportune
time, ver. 35 ; Matt. 6:11; Phil. 4 : 19.

20. Christ has set us an example of
prayer in enduring and overcoming
suffering, ver. 41 ; Ps. 50 : 15 ; Isa. 26 :
16 ; James 5 : 13, 14.

21. Watchfulness and prayer are the
best safeguards against temptation, ver.
40 ; Matt. 6 : 13 ; Eph. 6 : 18 ; 1 Pet.
4:7; Rev. 16 : 15.

22. If it was necessary for Christ to
endure such agonies to save men, how
hopeless the case of those who avail not
themselves of his atonement ! ver. 44 ;
Heb. 2 : 3.

23. What self-denial and self-sacri-
fice should we make for him who has
endured so much for us ! ver. 46 ; Rom.
12 : 1; Gal. 6 : 14; 1 Pet. 4 : 1, 2.

24. Jesus has set us an example of
entire submission to the will of God,
ver. 42; Matt. 6 : 10; Phil. 2:6-8;
James 4:7.

25. Earnest prayer and perfect resig-
nation to the will of God are consistent
with each other, ver. 42.

26. The time will come when all who
are in a religious sleep will be com-
pelled to awake, Isa. 33 : 14 ; Prov. 1 :
24-26; 6 : 9-11; Rev. 3 : 19.

27. If one of the twelve whom Jesus
chose was a traitor, how unsafe to fol-
low those who arrogate to themselves
an apostolic succession ! ver. 21 ; Rev.
2:2.

28. Hypocritical discipleship and
treacherous friendship are far more
odious and injurious than open hostility.
They who acknowledge Christ in word,
but deny him in deed, seeking to make
gain and merchandise of him, are fast
following in the footsteps of Judas,
ver. 22 ; Ps. 41 : 9 ; Prov. 27 : 6 ; Matt.
7 :21.

29. " It has always been the ear, the
spiritual hearing and willing suscepti-
bility, which carnal defenders of Christ's
cause have taken away from their oj)-
ponents when they have had recourse
to the sword of violence." — Langk.
Ver. 50.

30. Every Christian is in the hands
of his heavenly Father, who can briiiL,'
the host of heaven to his aid if neces-
sarv and best, ver. 43 ; Matt. 26 : 53 ; 2
Kings 6 : 16, 17 ; Ps. 34 : 7 ; Heb. 1 :
14 ; 12 : 22.

31. The wicked cannot afflict or per-
secute God's people except by divine
permission, ver. 53 ; Job 1 : 5-12 ; 2 :
6; Ps. 31 : 15; 105 : 14, 15.

32. The persecutions of Christians
have generally been characterized by
secret designings, malignant cunning,
and open violence.

33. It is dangerous at any time to
venture into temptation, especially in
our own strength and when we are fol-
lowing Christ afar off, ver. 54, 55 ; Prov.
3:5.

34. If we go not forth in God's
strength, but depend on ourselves, the
smallest matter may overcome us. Pe-
ter fears, and falls before a maid-serv-
ant, ver. 56.

35. Sin is progressive. Beware of
the beginning of sin, and especially of
what are called little sins, vers. 55, 60 ;
Matt. 26 : 70, 72, 74.

36. The smallest matter in God's
hands may lead to repentance and the
feeblest means result in salvation. The
crowing of a cock brought Peter to
himself, vers. 61, 62.

37. The fall of Peter should stand as
a warning against a like sin, but his
recovery should encourage those who
have fallen to turn to God with humble
repentance, Jer. 3 : 22.

38. Repentance has no merit, and
can make no atonement for sin, but it
should restore our confidence in those
who truly exercise it, 2 Cor. 7 : 10.

39. There is a time for silence and a
time to speak. Jesus treated frivolous
and unjust charges with silence, but
declared his character and mission, ver.
69 ; Mark 14 : 62 ; Prov. 21 : 23 ; Isa.
53 : 7 ; 1 Pet. 2 : 23 ; Acts 4 : 20.

40. How fearful the depravity that
caused deafness to every true word of
Jesus and quickened the hearing for
every utterance that might be used for

A. D. 30.

LUKE xxiir.

469

Jrsua before PUate and Herod.

XXni. AND"tlie\vliol
2 led him unto Pilatf

lo multitiule of them arose, and " Wu"/- V 7 \^"?^'
. J ,, 1 , ', . Mk.l). 1-5; John

And they began to accuse him, is. 28-38.

liis condemnation ! How does the reader
treat this sufterinsx Son of God ? " What
think ye of Christ?" He is tiow seated
on tlie rii?ht hand of the power of CJod,
and he will come by and by as the
Judge. What a change in circuni-
stAnees! Read Matt. 25 : 31-4G; Acts
10 : 42 : 2 Cor. 5 : 10.

CHAPTER XXIII.

Luke in this chapter continues the
history of the sacrilieial work of Jesus.
Having been formally and linally con-
demned by the Jewish rulers (see Mark
14 : (34), he is taken before Pilate and
charged with perverting the nation, for-
bidding to pay tribute to Cicsar, and
declaring himself a king, vers. 1, 2.
Pilate examines him and pronounces
him innocent; but learning that he be-
longed to Herod's jurisdiction, he is
sent to Herod, who was then in Jeru-
salem, vers. 3-7. Herod treats him
with great indignity and sends him
back to Pilate. The two rulers, alien-
ated before, now become friends, vers.
8-12. Pilate again pronounces Jesus
innocent; but influenced by the clamor
of priests and people, he releases Barab-
bas and delivers Jesus to their will, vers.
13-25. Jesus is led forth to Calvary,
followed by a great multitude of peo-
ple, including women, who bewailed
and lamented him, and is crucified be-
tween two robbers, vers. 25-33. He
prays for his murderers. The rulers
deride him and the soldiers mock him.
One of the robbers rails on him ; the
other begs Jesus to remember him
when he shall come into his kingdom,
and is assured of admission into par-
adise with Jesus that day, vers. 34-43.
The supernatural darkness; the rending
of the veil ; the loud voice ; the expiring
of Jesus ; the conviction of the centu-
rion that Jesus is the Son of God ; the
p**ople, beholding the things done, smite
their breasts; many women from Gal-
ilee watch from the distance, vers.
44—19. Joseph of Arimathea begs his
body of Pilate and lays it in a sepul-
chre " wherein never man before was

laid," and the women from Galilee,
after viewing the sepulchre, return and
prei)are spices and ointments, in order
to embalm his body, vers. 50-5«j.

1. Ji:srs, ADjriHJKD Guilty iiy thk
Sanhedrim, is brought before Pi-
late, Matt. 27 : 1, 2; Mark 15 : 1 ;
John 18 : 28. Matthew and Mark are
very brief, but Luke, i)assing over the
preliminary examination of Jesus, re-
lates tiiis meeting very fully. John,
omitting all after the sending of Jesus
from Annas to Caiaphas, goes at once
with Jesus to Pilate's judgment-hall.
Thus the four evangelists beautifully
harmonize in giving us the different
sides of the events connected with
Jesus before the Jewish rulers. John
relates the informal examination before
Annas, implying his condemnation un-
der Caiaphas (John 18 : 24, 28); Mat-
thew and Mark record the preliminary
examination before Caiaphas, at which
Jesus was virtually condemned, imply-
ing a session in the morning; and Luke
relates the regular and legal session,
when the condemnation of the night
session was ratified.

1. The whole multitude of them
arose— namely, " the elders of the
people and the chief priests and the
scribes." See ch. 22 : m. The Sanhe-
drim had held a night session ; then
another " as soon as it was day " (ch.
22 : QQ), in order to ratify the action of
the previous one, and also to devise the
best means of putting Jesus to death.
This session, therefore, was held about
five or six o'clock on Friday the 15th of
Xisan, April 7, in the seven hundred
and eighty-third year from the found-
ing of Rome. It'was also held, prob-
ably, at the house of Caiaphas, for
John (18 : 28) says that they led Jesus
from Caiaphas to the governor's palace.
Their plans being all laid, they closed
their meeting and arose and led him
unto Pilate. They could condemn to
death, but could not put the sentence
into execution without the sanction of
the Roman governor, John 18 : 31. The
Jews lost the power of life and death
when Archelaus was deposed, A. D. 6.
According to the Talmud, this power

470

LUKE XXIII.

A. D. 30.

sayiiip^, We found this fellow '^perverting the nation,
and y forbidding to give tribute to Caesar, saying Hhat
he himself is Christ a King. "And Pihite asked liim,
saying, Art thou the King of the Jews? And he an-
swered him and said, Thou sayest it.

» Ac. 17. 7.

yMt. 17.'27; 22. 15-
22; Mk. 12. 17.

»cli. 22. 69, 70;
John 19. 12.

» 1 Tim. 6. 13.

was taken from the Sanhedrim about
forty or more years before the destruc-
tion of Jerusalem. It woukl seem that
the whole Sanhedrim present went in a
body to Pilate, who was now in his offi-
cial residence in Herod's palace. Some
suppose that they took him to the tower
of Antonia, adjoining the temple area
on the north. But from John 18 : 28
it seems evident that it was the govern-
or's palace, or prsetorium, on Mount
Zion, in the western part of the city.
The governors generally resided at
Caesarea, but removed to Jerusalem
during the great festivals to preserve
order and exercise judicial functions.
Hence Pilate would be occupying the
governor's — that is, Herod's — palace.

Pilate. Matthew adds "the gov-
ernor," or procurator. Matthew often
styles him simply "the governor;"
Mark never; Luke but once. See on
ch. 3 : 1.

At the trial of Jesus, Pilate showed a
lack of moral courage to do what he
knew to be right. This led to his inde-
cision and to the various expedients to
release Jesus, till at last he yields to the
demands of the Jews through fear of
losing his standing as Ceesar's friend.
Pilate doubtless made an official report
of the crucifixion of Jesus to the em-
peror Tiberius. So Justin Martyr and
other early writers affirm, but the one
that is now extant is spurious.

At this point Matthew relates the
confession, remorse, and suicide of Ju-
das, Matt. 27 : 3-10. See also Acts 1 :
18, 19.

2-5. Jesus is examined by Pilate.
The First Time, Matt. 27 : 11-14;
Mark 15 : 2-5 ; John 18 : 28-38. The
accounts of Matthew and Mark are
very similar. John is very full. Luke
first gives the accusation against Jesus,
and then so arranges his narrative as to
relate the sending of Jesus to Herod.

2. And they began to accuse
him. John relates that the Sanhedrim
would not enter the governor's house
lest they should be defiled, and that
therefore Pilate went out to them.

They wish him to ratify and execute
their sentence. This he refuses to do
without knowing their accusation and
the evidence. They therefore bring
this formal accusation : We found this
fellow (this man) perverting the
nation, and forbidding to give
tribute to C«;sar, saying that he
himself is Christ a king. They do
not bring the charge of blasphemy, on
account of which he had been judged
guilty of death by the Sanhedrim (ch.
22 : 71 ; Mark 14 : 63, 64), but of per-
verting the nation, or inciting to sedi-
tion, and of treason against Caesar as
king of the Jcavs. They thought that
the former charge, being religious, Pi-
late would not entertain, but that the
latter he must entertain, relating as it
did both to Caesar and himself. Adroitly
and cunningly they sui:)press their real
motive in seeking to accomplish his
death.

3. And Pilate askedhim, saying.
Art thou the King of the Jews?
Is the charge thus preierred against
thee true? Before answering, Jesus
brought out clearly before Pilate's mind
the distinction between a civil and a
spiritual kingdom, declaring that his
was the latter, John 18 : 33-36, And
then he answered, Thou sayest, a
strong affirmative answer. The object
of the verb, according to Hebrew idiom,
is understood, Thou sayest it, it is as]
thou hast said. Mark tells us that at
this point "the chief priests accused]
him of many things," omitting nothing]
which would blacken his character and]
make him appear a dangerous man inj
the eyes of Pilate. But to all theifj
charges Jesus answered nothing, deem-
ing them unworthy an answer, inasmuchi
as they had their origin in a thoroughly]
malignant spirit. Pilate wondered at!
his silence, especially after he himself!
asked him if he had nothing to answer.!
He probably desired Jesus to deny the]
charges, in order to help him in declar-
ing his innocence and his acquittal.
But Jesus was under no obligation to]
help Pilate to do his duty. He should i

A. D. 30.

LUKE XXIII.

471

Then said Pilato to the chief priests and to the peo-
ple, "I find no fault in this man. And they were the **vprs. h 15; is.

c • ir *• ii *t 1*1 53. 9 ; 1 Pet. 2. 22,

more nerce, sayinjr, He atirreth up the people, teach- '

ing throuijhout all Jewry, *be<rinning from Galilee "ch. 4. 14, 15.

to this place. When Pilate heard of Galilee, he

asked wliether the man were a Galilean. And a.s

soon a.s he knew that he belonged unto "* Herod's *ch. 3. i.

jurisdiction, he sent him to Herod, who himself was

at Jerusalem at that time.

And when Herod saw Jesus, he was exceeding glad :
for *he was desirous to see him of a long season, be- 'ch.g. 9.
cause 'he had heard many things of him; and ^he '14 • . • •
hoped to have seen some miracle done by him. «Lk. 4. 23.

have followed his own convictions and
released him. The silence of Jesus con-
tinued till Pilate some time after re-
ferred to his power to crucifv or release
him, John 19 : 10, 11.

4. Then said Pilate to the chief
prie^its and to the people, I find
no fault in this man. Thus does
Pilate declare his conviction of the
innocence of Jesus. This conviction
■was not expressed till after the private
interview Pilate sought with Jesus, and
which John alone relates, ch. IS : 33-
38. See on note ver. 3.

5. They were the more fierce, or
violent. Pilate's declaration of the
innocence of Jesus had not fulfilled
their expectation. He had not been
convinced that Jesus, in stylin.i; himself
a king, had committed any civil offence,
much less treason. On the contrary,
he " had found no fault" in him. His
accusers therefore became more violent,
saying:, He stirreth up the people,
teaching throughout all Jewry
(Juden), beginning from Galilee.
Finding that the charge of usurping
royal dignity made no impression on
Pilate, they fall back on the first charge,
that of his being a disturber of the
public peace in counselling discontent
against the government.

6-12. Jesus before Herod. This
account is peculiar to Luke, the other
evangelists omitting reference t<^ it.

0. Whether the man were a Gal-
ilean. Probably the Jews by mention-
ing Galilee hoped to beget prejudice in
Pilate toward Jesus, knowing that he
had no love either for Herod or the
Galileans. If so, they were again dis-
api>ointed. Without any apparent emo-
tion he hears the name of Galilee, and

at once resolves to send Jesus to the
tetrarch of that province, who, on
account of the passover, was now in
Jerusalem. See on ver, 1,

7. And as soon as he knew that
he belonged to Herod's jurisdic-
tion. Better, Ledrninfj that /it' belong-
ed to, etc. Sent him to Herod,
Herod Antipas, See on ch. 3:1. It
would seem that Pilate's reason for
sending Jesus to Herod was not, as
some supposed, in order to get rid of a
troublesome case, for which supposition
there is no evidence, but rather to con-
ciliate Herod, between whom and him-
self there had been unfriendliness, and
perhaps also to obtain a favorable opin-
ion for the accused,

8, And when Herod saw Jesus,
he was exceeding glad. He re-
joiced grefitly. Why, the evangelist pro-
ceeds to state: for he was desirous
to see him of a long season,
better, had desired for a long time to see
him, because he had heard many
things of him, or, had heard concern-
ing /i/m, and he hoped to have seen
{to see) some miracle (sign) done by
him. His reasons for so long wishing
to see Jesus were, as might be supposed
from his character, purely selfish. He
was not only weak and sensual and
cunning, but superstitious, cruel, and
revengeful. See ch. 3:19; 9:9; 13:
32 ; cf. Matt. 14 : 9. His revengeful
spirit was now to display itself. See ver.
11. The fame of Jesus, the report of his
miracles, preaching, and doings, had
long awakened his curiosity, and on
one occasion at least aroused his anxiety,
ch. 9 : 9. The object of his curiosity, the
famed Jesus of Nazareth, is now before
him. He hopes to induce him to per-

472

LUKE XXIII.

A. D. 30.

9 Then he questioned with him in many words; ''but »'is. 53. 7

10 he answered him nothing. And the cliief priests and

11 scribes stood and vehemently accused 'him. *And
Herod with his men of war set him at nought, and
mocked him, and arrayed him in a gorgeous robe, and

12 sent him again to Pilate. And the same day '' Pilate
and Herod were made friends together: for before
they were at enmity between themselves.

»ch. 22. 0.3-05; Is.
53.3; Mt. 27. 27,
28; Mk. 15. 16,
17; John 19.2,3.

k Ac. 4. 27.

Pilate seeks Jesus^ release, hut finally delivers him to death.

13 ^And Pilate, when he had called together the chief

14 priests and the rulers and the people, said unto them,

iMt.

15.

38;

27.
14;
19.

23; Mk.
John 18.
4.

form some miracle for his express satis-
faction, having evidently no higher con-
ception of him than as a great wonder-
worker or magician.

9. Then he questioned with
him in many Avords, rather, ques-
tioned him in many words. What these
questions were we are not told, but we
can readily conjecture that they were
weak and frivolous, corresponding with
the ruler's own character. But he
answered him nothing, doubtless
because Herod's questions were frivolous
and prompted chiefly by curiosity, and
asked perhaps in a taunting and con-
temptous manner. Compare 1 Pet. 2 :
23.

10. And the chief priests and
scribes stood and vehemently
accused him. Verse 15 shows that
by Pilate's command they were to ap-
])ear before Herod — the accusers with
the accused — and obtain, if they could,
Herod's consent to his condemnation,
or otherwise bear witness to what would
be said and done in the case by that
ruler. It was a command they Avere
eager to obey, determined as they were
to leave nothing undone, in order to
secure his death. They stood before
Herod and violently accused him,
doubtless, of blasphemy — Herod being a
Jew — and of sedition and disloyalty,
all combined, fearing lest even Herod
might be too lenient and just toward
their victim.

11. And Herod with his men of
war, that is his body-guard. Set him
at naught, treated him with indignity
and scorn. Mocked him* They see
in him only an object of contempt and
derision, and evidently do not regard
the charges brought against him as
worthy of serious consideration. Accord-

ingly, he is arrayed in a gorgeous

robe. The color of this robe is uncer-
tain. It may have been the royal pur-
ple, or, as the original indicates, a
brilliantly white vestment. Whatever'
its hue, it was put upon him in con-
tempt of his kingly dignity and in
accordance with the charge the Jews
brought against him. Sent him again
to Pilate. Having found no just
cause for his condemnation, Herod
ought to have released him, or at least
to have pronounced him innocent. In
returning him to Pilate he becomes in-
volved in Pilate's guilt. See Acts 4 :
27 and compare Ps. 2 : 1, 2.

12. Pilate and Herod were made
friends together, became friends with
each other. The cause of their estrange-
ment is not known. It may have been
the massacre of the Galileans, *' whose
blood Pilate had mingled with their
sacrifices," ch. 13 : 1. Whatever the
cause, Pilate had not only performed «an
act of courtesy toward Herod, but given
him the long-desired opportunity of
showing his hatred of " the King of the
Jews," and thus won back his friend-
ship.

13-23. Jesus again before Pilate.
Barabbas Preferred to Jesus,
Matt. 27 : 15-26 ; Mark 15 : 6-15 ; John
18 : 39, 40. Mark and also Luke par-
ticularly describe the character of Bar-
abbas. Matthew records the dream and
message of Pilate's wife. The four ac-
counts beautifully supplement one an-
other. See author's Harmony, ^ 180.

13. Pilate, when he had called
together the chief priests and the
rulers and the people. Not only
the Jewish rulers, or the Sanhedrim,
but "the people," or as many as mani-
fested an interest in this trial. He is

A. D. 30.

LUKE XXIII.

473

"Ye have brouLrht this man unto »me, an one that
perverteth the people: and, behold, °I, havinjr exam-
ined hi/n before you. hare found no fault in this man

15 touehinjr those tiiinirs where(>f ye aeeusehim: no, nftr
yet llerod: for I sc'iit you to him; and. lo, nothing

lt> worthy of death is done unto him. "I will therefore

17 eh:u>tise him, and releiuse him. pFof of necessity he

18 must release one unto them at the feast. And "s they
cried out all at once, saying, Away with this 7nan,

• vers. 1, 2.

vcr. 4 ; Ac. 13. 23.

• Mt. 27. 26; John

in. 1.
PMt.27. l.'>-26;Mk.

15. r.-lo; Johu

18. :«, 40.
< Ac. 3. 14.

about to communicate to them formally
his judiiineiit re-jpL'i'iiiii; the uccu.sed.

14. Ve have brought ... as one
that perverteth the people. Their
fir>t cluirge on briiiLriiii,' him to Pilate.
See ver. 2. Before you. These words
seem to be emphatic, and imply that
thev themselves could see that the e.\-
amlnation had been fairly and carefully
conducted. Have found. Notice the
contrast, " we found " in ver. 2, and '' 1
found " here and in ver. 4. The second
time does Pilate express his belief of
the innocence of Jesus, and it is yet
more plain to him that for envy the
Jews had delivered him, Matt. 27 : 18;
Mark 15 : 10.

lo. No, nor yet Herod. Astetrarch
of Galilee, to whose jurisdiction Jesus
belonged, he had peculiar reasons for
ascertaining the truthfulness of the
accusations brought against him, yet
not even Herod had been able to dis-
cover that anything worthy of death
is done unto him, has been done by
him. Herod had thus united with
Pilate in the verdict of not guilty.

16. I will therefore chastise him
and release him. " Here Pilate
began to grant too much." — Bengel.
He ajipears to be desirous of conciliating
the Jews, and perhaps he thinks that
Jesus, a^ an enthusiast, who had aroused
the anger of the Jewish rulers and dis-
turbed the calmness of the populace,
deserved some puni.shment. But it is
more probable that on the principle of
expediency he here proposes to appease
the Jews by inflicting a less punishment
than that of death. The chastisement
proposed is undoubtedly that of scourg-
ing, which it was a Roman custom to
inflict upon a criminal before cruci-
fixion. Roman scouriring was more
severe than Jewish. The number of
lashes was not limited to forty. The
whips were armed with bones or lead,

to render the blow the more fearful,
and to lacerate the flesh. The criminal
was generally bound to a low block, in
a stooping posture, and received the
fearful blows upon the naked back.
The scourging before crucifixion was
generally exceedingly cruel, and crimi-
nals frequently died under it. Luke
does not say that the scourging was in-
flicted, but from the other evangelists
we learn that it was, immediately after
the release of Barabbas. Jesus was
probably scourged by soldiers appointed
by Pilate for the purpose. It tooK place
outside of the governor's house, and
was a fulfilment of a prediction of Je-
sus (Mark 10 : 34), and of prophecy, Isa.
50 : 6 ; 53 : 5. Pilate seems to have
been aflected by the cruel scourging;
and thinking that what touched his
heart might affect the hearts of others,
he determines to make one more appeal
to the Jewish people by showing him
lacerated and bleeding, arrayed in a
garb of mockery. But in vain. See
John 19 : 1-16.

17. For of necessity he must
release one unto them at the
feast. Although there are some
grounds for suspecting the genuin€nes3
of this verse, it was unquestionably a
custom for the governor to relea.se some
notable criminal at "the feast" of the
passover. The origin of this custom is
unknown ; it is not mentioned in his-
tory. The custom was probably estab-
lished by the Romans to conciliate the
Jews, since persons would often be in
prison whom the Jews would desire to
liberate from Roman law. On the
strength of this custom, Pilate tries to
save Jesus without otfending the Jews.
Instead of boldly doing what he knew
to be right, he weakly resorts to an ex-
pedient.

18. And they cried out all at
once. The chief priests, the rulers,

474

LUKE XXIII.

A. D. 30.

19 and release unto us Barabbas : (who for a certain
sedition made in the city, and for murder, was cast
into prison.)
Pilate therefore, willing to release Jesus, spake
But they cried, saying, Crucify him,

20
21

again to them.

and the people were of one mind, and
they raised the loud, wild cry of Away
with this man, and release unto
us Barabbas. From Matthew we
learn that Pilate himself had suggested
the release of Barabbas, asking them,
'* Whom will ye that I release unto
you ? Barabbas or Jesus, who is called
Christ ?" Matt. 27 : 17. Matthew and
Mark also relate that the chief priests
and elders persuaded " the people " or
" the multitude " to ask Barabbas and
destroy Jesus. These sticklers for the
law deliberately violate their own law,
in preferring to release a murderer and
put to death the Messiah, Lev. 24 : 17 ;
Num. 35 : 16-24. See how Peter puts
the case in Acts 3 : 13-15. Just at this
point Matthew brings iu the message
to Pilate from his wife, concerning her
dream, warning him against having
anything to do with that just man. It
would seem that while Pilate was re-
ceiving this message the Jewish rulers
were active in counteracting the appeal
of Pilate in favor of Jesus. The multi-
tude were those who had come together
during the aiTcst and trial, doubtless
composed very largely of the street
rabble, who are now as ready to con-
demn him as they were a few days be-
fore to praise him. The disciples and
friends of Jesus, who took the lead in
his triumphal entry into Jerusalem, and
whom the Jewish rulers so feared that
they dare not to arrest him openly, were
without doubt mostly absent, through
fear or ignorance. Yet persuasion was
necessary to induce even the rabble to
ask for the discharge of such a notori-
ous criminal as Barabbas, and the death
of such a righteous one as Jesus. The
name Barabbas means son of his father.
Some think he was a son of a rabbi.
" They rejected the true Son of his
Father, and chose a robber, who bare
the name of father's son, in his place."
^Wordsworth.

19. For a certain sedition . . .
and murder. Mark records that he
was one of a number engaged in insur-
rection and murder, and was now bound

in prison with his fellow-insurgents.
Matthew styles him " a notable pris-
oner;" John, "a robber." As he is
spoken of so prominently, he was quite
likely a leader. The charge of insur-
rection would be offensive to Pilate.
Barabbas may have been engaged ia
one of those popular movements which
were the beginnings or germs of that
political party called Zealots, whose
excesses were so enormous during the
last years of Jerusalem. — Josephus,
Jewish War, iv. 3. Such a supposition
will partly explain the popular clamor
in his favor.

20. Willing to release Jesus,
spake again to them, desiring to re-
lease Jesus. The Romans had found
the Jews very difficult to manage, the
emperors often conceding to their
wishes. Hence Pilate was not merely
willing but desirous to satisfy their
wishes, and thus to gain the favor of
both the leaders and the masses. We
find the same disposition manifested re-
specting Paul by Felix and Festus, Acts
24 : 27 ; 25 : 9. "^ Thus we perceive that
Pilate was actuated by a selfish motive.
But, on the other hand, were the mes-
sage of his wife, the voice of conscience,
and the manifest innocence of Jesus.
Mark relates that at this point Pilate
asked them, " What will ye, then, that I
should do to him whom ye call the King
of the Jews ?" At first, instead of acquit-
ting Jesus, he adopts the expedient of
having the people demand his release
at the feast. This fails, and expediency
leads to expediency. Instead of acting
as a righteous and independent judge,
he now asks those who had no juris-
diction over the case, " What will ye,
then, that I shall do?" etc. Though
he desires to acquit him, he was doubt-
less also desirous of pleasing the peo-
ple, because they might accuse him of
disloyalty to Caesar. The complaints
of the Jews received particular atten-
tion at Rome. Archelaus had been de-
posed partly on account of the com-
plaints of his subjects against him. A
selfish motive, therefore, operated

A. D. 30.

LUKE XXIII.

475

I'L* oriKMfy him. Anil lie said unto thorn the third time,
Why, 'what evil hath htMlone? I iiave lound no t-aiise
of death in him : I will therefore chastise him, and let

23 Am go. And they were instant with loud voices,
requiring that he might be crucifiecK And the voices

24 of them and of the chief j)riests prevailed. And * Pi-

' 1 Pet. 3. 18.

•John 19. 16.

late 'gave sentence that it should be as they re<iuired. 'Ex. 23. 2.

against his moral courage, and doubt-
less made him willing to eonciliato the
Jews, to whom he wais odious, by ,t,'rant-
ing their request, at least in a modified
form.

21. But they crie^, saying, Crn-
cify him, crucify him, Orncifi/, cru-
cify him. How successful the chief
priests had been in stirring uji the peo-
ple is evident from this and ver. 23.
They miijht have asked. Let him be
stoned, which was the Jewish mode of
execution and tlieir ])enalty for blas-

£hemy, or they might have simply said,
et him be put to death, but they de-
mand crucifixion, the Koman punish-
ment for sedition, since this was the
crime they charge upon him. Thus
also they gratify their hatred against
Jesus. Moreover, as they demanded
the release of Barabbas, who would
doubtless have been crucified for his
crimes, so they ask for Jesus the pun-
ishment which Barabbas would have
received. Thus is Barabbas preferretl
to Jesus. Yet in this were the Scrip-
tures and the predictions of Jesus being
fulfilled, John 18:32; Matt. 20:19.
He dies an ignominious death, his body
is unmutilated and not a bone broken,
and he is made a curse by hanging on
the tree.

22. And he said unto them the
third time. This was the third pro-
posal he had made to release Jesus, and
a third time it is rejected by the clam-
orous multitude. Why, what evil
hath he done? Literally, /or what
evil, etc., and well expressed in English,
%chat evil, then, hath he donef Another
step downward of the vacillating Pi-
late. Instead of acquitting Jesus, he
had partially laid aside his rights as a
judge and asked the decision of the
people, Mark 15 : 12 ; see on ver. 20.
And now, havins; heard their decision,
he accepts the situation and strives to
reason with them. If they insist on
his death, they must show some crime
meriting such a punishment; and cer-

tainly he had not done anything de-
manding crucifixion. Instead of stop-
ping to reason, he should have retraced
nis steps and acted the jiart of a riL,'ht-
eous judge. Chastise him, and let
him go, release him. Thou<;h Pilate
found no evil in him, yet, on the prin-
ciple of expediency he again proposes
to conciliate the Jews by the milder
punishment of scourging. But the
people saw their advantage and made
the most of it.

23. Instant, urgent, with load
voices. From Matthew also we learn
that the people were becoming tumult-
uous, taking the form and spirit of a
mob. The word release, which Pilate
had just used a<?ain, maddened them to
fury. Requiring that he might,
should, be crucified. Their cry still
was, " Crucify him." Nothing short of
death by crucifixion would satisfy their
rage and bitter hate. " You have given
us the choice of the prisoner to be re-
leased and the privilege of deciding
what shall be done with Jesus. We
have expressed our wishes ; now do
your part in executing them."

24. Pilate gave sentence. "We
are not to understand that a formal and
independent sentence was pronounced,
but that Pilate gave his assent to their
demands. But before giving this as-
sent, Matthew relates that Pilate, find-
ing that his expedients availed noth-
ing, and that a popular tumult was im-
minent, took water and washed his
hands, according to the usage of the
Jews (Deut. 21 : 6-9) and of some other
nations, signifying that he repudiated
all responsibility for the death the peo-
ple demanded. This was an impressive
act, and should have caused the Jews
to pause and consider. Possibly Pilate
hoped that it might produce a good
eftect. But he had no right to pro-
nounce what he knew to be an un-
righteous condemnation, and to relieve
himself of the responsibility of a judge
was impossible. Washing of handa

476

LUKE XXIII.

i.D. 30.

25 And he released unto them him that for sedition and

murder was cast into prison, " whom they had desired ; " ^.c. 3. 14.
but he delivered Jesus to their will.

The ci'ucifixion.

» Mt. 27. 32-34; Mk.

26 ^ AND as they led him away, they laid hold upon \i. '

and repudiation, however solemn and
public, could not relieve him or cleanse
nis conscience from guilt. The respon-
sibility and the guilt of shedding inno-
cent blood, which Pilate repudiated,
the Jewish people assumed by uttering
that fearful imprecation, " His blood be
on us and on our children." This was
the cry of the multitude, and, properly
speaking, of the nation, though made
in partial ignorance (Acts 3 : 17), for
nearly one-half of the population of
Judea and Galilee probably attended
the passover. Josephus estimates the
number who attended at about three
millions. For eighteen centuries have
they been suffering what they then
madly imprecated on themselves. Forty
years after, their city was taken and
destroyed by the Romans, and such
multitudes were crucified that room
failed for the crosses and crosses for
the bodies. — JoSEPHUS, Jewish War, v.
11, 1. Doubtless some of these very
persons or their children were among
those who were crucified.

For the sake of a correct harmony, it
may here be noticed that before the sur-
render of Jesus there were scenes in his
trial before Pilate passed over by Luke,
which took place in the following order :
The scourging ; the mocking of the sol-
diers in the pretorium; Pilate's appeal
to the sympathy of the Jews ; their de-
claring him worthy of death because
he made himself the Son of God ; Pi-
late's greater fear and his bringing
Jesus again into the judgment-hall ;
Jesus speaking of Pilate's power and
the greater sin of the Jews; Pilate's
seeking again to release him ; the de-
claring of the Jews that Pilate is not
Caesar's friend if he let Jesus go; Pi-
late's bringing Jesus to his judgment-
seat on the pavement ; the Jews' answer
to Pilate's final appeal : " We have no
king but Caesar." Then follows what
is stated in the following verse and by
all the evangelists. See author's Har-
mony, ^ 181.

25. Him that for sedition and

murder, Luke suppresses his name,
perhaps " in righteous displeasure."
The insurgent, the robber, the mur-
derer, walks forth a free man by per-
mission of Pilate, but he delivered
Jesus to their will. Delivered up
the One whom he had just pronounced
a just man to suffer what priestly hate
and an incensed populace required!

26-33. Jesus led to Crucifixion^
Matt. 27 : 31-34 ; Mark 15 : 20-23 ; Johu
19 : 16, 17. Luke's account is the full-
est; Mark describes Simon of Cyrene
most particularly.

26. Led him away, out of the city.
Thus it became him to suffer without
the gate, Heb. 13 : 12; Lev. 16 : 27.
Criminals were executed outside the
city. Lev. 24 : 14; Num. 15 : 35 ; 1
Kings 21 : 13 ; Acts 7 : 58. The four
soldiers (John 19 : 23), headed by the
centurion on horseback, who had charge
of the crucifixion, led Jesus forth. A
tradition which has been traced no
farther back than the fourteenth cen-
tury represents Jesus as passing along
the Via Dolorosa, the Sorrowful Way,
a narrow and crooked street from St.
Stephen's gate to the church of the
Holy Sepulchre. The tradition is un-
reliable. Jesus could not have passed
along this way if he was tried at the
palace of Herod on Mount Zion.

Laid hold upon, ilatthew and
Mark say they compelled — that is, they
pressed into service. The word so ren-
dered is of Persian origin. According
to the postal arrangements of Cyrus,
horses were provided at certain dis-
tances along the principal roads of the
empire, so that couriers would proceed
without interruption both night and
day. If the government arrangements
failed at any point, the couriers had
authority to press into their service
men, horses, or anything that came in
their way which might serve to hasten
their journey. A like authority was
exercised over the Jews by the Roman
governors. The word, originating in
this custom, passed from the Persian

A. D. 30.

LUKE XXIII.

477

ych. 9. 23.

one Simon, a Cyroniun, romiiip^ out of tho country,
and on him they hiiil the cross, ^' that lie miglit bear it
after .lesus.

And there foHowed him a jz;rcat c()mi>any of people,
and of women, which also bewaik'd and himented
28 him. But Jesus turning unto them, said. Daughters

into the Greek, and into rabbinical
laii^nage, nieaninj^ compulsory service
in forwarding royal nicssenj^ers, and
also to press into service for any i)nr-
pose. Thus they did not arbitrarily
assume ])o\vor, but under the direction
of the centurion, who had the necessary
authority under Roman law, they press-
ed this man into their service. The
reason for selecting him was ])robably
because he was a stranger and foreigner,
and happened to meet them just at tiie
time wlien some one was needed, lie
was passing by, and it was convenient
to press him into service. It is not
necessary to suppose him a disciple or
a slave.

One Simon^ a Cyrcnian, a na-
tive of Cyrene, an important city in
Northern Africa between Egypt and
the territory of Carthage. Many Jews
resided there. They were accustomed
to visit Jerusalem in large numbers at
the great festivals, and had there a
synagogue, Acts 2 : 10 ; 6:9. Simon
may have taken up his residence at
Terusalem, but *\'ery probably he had
recently come from Cj'^rene to attend
the passover. Mark very particularly
designates him as the " father of Alex-
ander and Kufus," well-known disciples
among the early Christians. A Simeon
in Acts 13 : 1, Rufus in Rom. 16 : 13,
and Alexander in Acts 19 : 33 ; 1 Tim.
1 : 20 ; 2 Tim. 4 : 14, are mentioned,
but whether they are to be identified
with Simon of Cyrene and his sons is
conjectural. Coming out of the
country. Literal!}-, coming from the
field, not necessarily where he had
been at work, but with the general
idea of coming from the country to the
city, without regard to distance. Simon
appears to have been just entering the
city as Jesus was passing out bearing
his" own cross, John 19 : 17. On him
they laid the cross, that he might
bear it after Jesus. The cross was
of various forms. (1) It was originally
a simple stake ; (2) afterward it was
made of two pie<-es of wood crossed

like the letter T; or (3) like the letter
X ; or (4) the transverse beam crossed
the perpendicular one at some distance
from the top, thus, T. The latter was
doubtless the one used on this occasion,
since the title was ])laced over the head.
The uniform tradition is that this was
the form of the Saviour's cross. The
cross which Constantine commanded to
be placed on his standard represented
the first two letters of the Greek Chris-
tos {Christ)'^.

Jesus bore his cross to the gate, when
he was relieved or aided by Simon.
Com])are Isaac carrying the wood in
Gen. 22 : 6. It was usual for persons
condemned to crucifixion to bear their
own cross. A tradition says that Jesus
sunk to the ground under it. It is
quite })ossible that, having fallen ex-
hausted from great weariness and the
loss of blood — for he had been very
cruelly scourged — it was put on Simon.
Yet it is more in accordance with the
language of Luke to suppose that Si-
mon bore only the part of the cross
which was behind Jesus, and thus
lightened the burden.

27. The incidents embraced between
this verse and verse 32 are recorded
only by Luke.

^T'oliowed him a great company
of people. Influenced, doubtless,
some by a vulgar curiosity to witness a
})ublic execution, others by a desire to
see the death-agonies of the condemned,
for whom they entertained such bitter
hatred, and yet others — a noble minor-
ity— by compassion and sympathy;
among the latter, Avomen, who also
bewailed and lamented him.
Wailing was accompanied by heating
the breast in token of grief, as the word
here rendered bewailed signifies. They
beat their breasts and gave way to loud
lamentation, thus expressing the sin-
cerity and depth of their sorrow on
account of the sufferings of one whom
they regarded as innocent and cruelly
condemned to death. Woman was not
only "last at the cross and earliest at

478

LUKE XXIII.

A. D. 30.

of Jerusalem, weep not for me, but weep for your-

29 selves, and for your children. ''For, behold, the days
are coming, in the which they shall say, "Blessed are
the barren, and the wombs that never bare, and the

30 paps which never gave suck. ''Then shall they begin
to say to the mountains. Fall on us ; and to the hills,

31 "Cover us. **For if they do these things in a green
tree, what shall be done in the *dry?

47, 48 ; 21. 3, 4 ; 1 Pet. 4. 17, 18. • Eze. 20. 47 ; 21. 3, 4 ; 1 Pet. 4. 17, 18.

»ch. 21.22, 24; Mt.

24. 19.

• See Deu. 28. 53-

57.
»> Is. 2. 19 ; Ho8. 10.
8; Rev, 6. 16:
9.6.

• Rev. 6. 16 ; Is. 2.

10, 19, 21.
dPro. 11. 31; Jer.

25. 29; Eze. 20,,

the grave," but on the way to the cross
dropped her tears.
28. Daughters of Jerusalem. It

was common among the Hebrews to
sj^eak of the women of a city or coun-
try as its daughters. These women be-
longed to Jerusalem, and had probably
heard Jesus preach and witnessed some
of his miracles. There is no evidence
that they were his disciples ; but con-
vinced of his blameless character and
of the causeless hatred of his enemies,
who were now exulting in his suffer-
ings, they had dropped ''one last flower
upon his path of thorns." He forgets
those sufferings for the time being, and
in tender pity turns to them to admon-
ish them of sorrows in store for them
and their children in an address longer
than any he uttered, so far as recorded,
from the time of his betrayal to his
death.

Weep not for me. He recognizes
the fact that their sympathy did not
extend to the two criminals led with
him to execution, but was confined to
him. Therefore he says, " Weep not
for me." Weep for yourselves and
for your children. Our Lord has in
view the awful calamities soon to come
upon the Jewish people in the utter
destruction of their city by the Romans.
Then will they begin to experience
those suflerings which they had im-
precated on themselves in their mad-
dened cry to Pilate. See Matt. 27 : 25.
Some of the women whom our Lord
here addresses would be involved in
these calamities, and certainly their
children. Josephus tells us that during
the siege of the city *' famine alone de-
voured the people by whole houses and
families ; the upper rooms were full of
women and children that were dying
by famine, and the lanes of the city
were full of the dead bodies of the
aged. The children also and the young

men wandered about the market places
like shadows, all swelled witn the
famine, and fell down dead where-
soever their misery seized them." — Jew-
ish War, B. v., 12, 3. This, however,
was but the " beginning of sorrows,"
Matt. 24 : 8.

29. The days are coming, dayt
are coming. The point of time referred
to, when the grievous condition of
things here foretold shall be fulfilled, is
evidently the destruction of Jerusalem.
The prediction, however, is couched in
general terms, and admits of applica-
tion to any times of distress and calam-
ity in the history of the Jewish people.
Blessed are the barren. " Not to
elicit new fruitless emotion. He now
adds, not a woe upon those with child
(as in chap. 21 : 23), but a somewhat
softer * blessed ' upon the unfruitful,
not without a still retrospect, perhaps,
to the 'blessed' which a Galilean
mother had uttered upon his mother,
ch. 11 : 27. Yet this prophecy of evil
is not, therefore, the less terrible. He
foretells days in which the highest
blessing of marriage should be regard-
ed as a curse, and on the other hand
a sudden though a terrible death as a
benefit." — Van Oosterzee in Lange.

30. To the mountains, Fall on
us. The language expresses the idea
of terror and despair in view of impend-
ing judgments and woes. So great will
these be, that people in tlieir wild dis-
may will seek shelter from falling
mountains and hills, choosing rather to
be overwhelmed and crushed by them
than to endure these woes. Compare
Isa. 2 : 19 and Hos. 10 : 8 with Rev. 6 :
16 ; 9 : 6.

31. If they do these things in a
green tree, or in the green tree. The
green tree is not easily burned, and
withal is fruitful. If such a tree is not
spared, much less will the dry and

A.. D. 30.

LUKE xxiri.

479

52 'And there were also two others, malefactors, led 'Is. 53. 12;
yS with him to be put to death. And «whcn they were fMt. 27. 33.
come to the place, which is called Calvary, there ■» they '' Mt. 27. 35,

Mt. 27.

fruitless one escape destruction. Jesus
IS that preen and frnit-bcarinsf tree.
Upon him have come " these things,"
these sutTerings. If he, the innocent
ind holy One, is subjected to such suf-
ferings, what mav not they expect wlio
liave no life in him, but are as trees
that are dry and witheretl and dead?
rhe fires of divine wrath must utterly
consume them, whether they are these
Tews and Roman soldiers or impenitent
sinners and rejecters of Christ in future
iges. The Jewish people were now re-
jecting him and leiiding him forth to
:he death of the cross. Upon thera
ivill come fearful judgments even in
:his world, foretokening the " sorer
3uuishment" that will be inflicted upon
ill who final Iv reject him. Compare
L Pet. 4 : 12-18.

32. Two others, malefactors.
By Matthew and Mark they are called
' "thieves ;" more accurately, robbers.
rhey were probably two associates of
Barabbas left to suffer while he was re-
eased. The govenor was accustomed
o crucify criminals at the passover. It
vas deemed a suitable time, as an im-
jression might be made on the multi-
udes assembled at Jerusalem. Compare
3eut. 17 : 33.

33-49. The Crucifixion and the

ATTENDING CIRCUMSTANCES, Matt.

17 : 35-56 ; Mark 15 : 24-41 ; John 19 :
.8-30.

33. Calvary. The literal meaning
)f this word is a skull. The correspond-
ng word in Hebrew, rather, Aramean,
s Golgotha, which Mark renders for
lis Gentile readers " place of a skull,"
\lark 15 : 22. Calvary, in the common
rersion, is from Calvariam, the Latin
"or skull. Some suppose that it was so
sailed from the skulls of criminals ex-
ecuted or buried there. But these must
lave been buried according to Jewish
aw. Why, then, should the place be
lamed from the skull rather than from
iny other part of the skeleton? Why
n the singular and not in the plural ?
Others, therefore, suppose it so called
>ecause it was a rounded and skull-like
cnoll. But there is no intimation in
he Scriptures that it was a hill. Still,

the latter explanation is the best, unless
we suppose it received the name from
some skull which had been found there,
or lain there exposed for a time, con-
trary to Jewish usage. From the Gos-
pels we learn it was nigh the city (John
19 : 20), near a thoroughfare (Mark 15 :
29), by a garden, where was the sepul-
chre hewn in the rock, ver. 60 ; John 19 :
41. Tradition places it north-west of
the temple, where the church of the
Sepulchre is at present situated. But
this is improbable, since the site of the
church must have been within the citv,
and Golgotha was without the gate, ch.
28 : 11 ; John 19 : 17. Its site must
probably remain undetermined. That
it was east of the northern part of the
city is probable, and north of Gethsera-
ane ; possibly it was Goath, mentioned
by Jeremiah, ch. 31 : 39. Says one who
is well acquainted with the modern city :
"The palace of Pilate and the judgment-
hall stood at the north-west angle of the
harem area, where the house of the
pasha still stands. ... It would seem
that the soldiers had not far to go
from the palace to Golgotha. The gate
of St. Stephen's (in the eastern wall) is
about two hundred yards from the pal-
ace, and leads directly into the country.
Without the gate one road runs east-
ward across the Kidron, another north-
ward along the narrow brow of the hill.
Between these is an open space, rugged
and rocky. Just below it, in the shelv-
ing banks of the Kidron, are several
rock tombs. This spot would seem to
answer all the requirements of the nar-
rative. The passers-by on both roads
would be within a few yards of him,
and his acquaintance could stand 'afar
off' on the side of Olivet and see with
utmost distinctness the whole scene." —
Prof. J. L. Porter, in Alexander's
Kitto's CyclopcBdia.

Dr. J. P. Newman would place it
toward the north-east corner of the
city. He says : " There desolation is
complete and the seclusion profound.
The Kidron valley winds around those
rugged declivities, and the opposite
sides of Olivet are barren and cheer-
less. Midway the hill there is a pro

480

LUKE XXIII.

A. D. 30.

crucified him, and the malefactors, one on the right
hand, and the other on the left.

jecting rock, not unlike in form a hu-
man skull. . . . Reading the four evan-
gelists from the brow of this desolate
rock, all the details appeared fulfilled
with an exactitude not unworthy an
intelligent faith, ... It is nigh the
city that had rejected him. Before him
rose Olivet, beneath his ey^e Gethsem-
ane, while the Mount of Ascension rose
before him, crowned with the glory of
his exaltation. Around the cross, both
on the summit of Bezetha and on the
slopes of Olivet beyond, is room for the
multitude who had assembled to witness
the melancholy spectacle, and for those
women who, beholding afar off, ' be-
wailed and lamented him.' From the
adjacent walls of the city the chief
priest, scribes, and elders beheld him,
and mockingly said, * He saved others,
himself he cannot save.' On the road
which passed beneath the cross came
those Jewish travellers who, on reading
Pilate's superscription, wagged their
heads in disdain, saying, ' Thou that
destroyest the temple and buildest it
in three days, save thyself.' Here the
rocks are torn and riven. ... In the
hillside are tombs. Down in the se-
questered vale of the Kidron are gar-
dens, where some old sepulchres still
remain, any one of which answers the
description of the Saviour's tomb, John
19 : 41." — From Dam, to Beerskeba, pp.
128-130.

There they crucified him, nailed
him to the cross, either before or after
its erection, thus unconsciously fulfilling
the prophetic words of David, "They
pierced my hands and my feet," Ps.
22 : 16.

Crucifixion was the severest and most
ignominious punishment among the an-
cients. It was not a Jewish but rather
a Roman mode of execution, and was
inflicted on slaves and the vilest crim-
inals. " It is an outrage," said Cicero,
" to bind a Roman ; to scourge him is an
atrocious crime ; to put him to death is
almost parricide ; but to CRUCIFY him,
what shall I call it ?" To a proud Ro-
man the cross was a symbol of infamy,
and crucifixion an unspeakable dis-
grace.

The cross was generally first driven

into the ground, and then the criminal
was lifted up and fastened to it by nails
through the hands and feet, the latter
being either sej)arate or united, and
about a foot or two above the ground.
Sometimes the victim was first fastened
to the cross, which was then sunk into
the earth with a sudden shock, causing
the most agonizing torture. Whether
a single nail was driven through the
feet of Jesus or they were nailed sep-
arately cannot be determined ; but that
they were nailed, and not tied, as some
have conjectured, is evident from ch.
24 : 39, and from the fact that nailing
was usual in Roman crucifixion. Com-
pare Ps. 22 : 16, and Hackett's Smith's
Dictionary of the Bible on CROSS and
Crucifixion. In order that the hands
might not be torn away, a large wooden
pin was commonly inserted in the up-
right timber, passing between the legs
to support the weight of the body. The
unnatural position and tension of the
body, the laceration of the hands and
feet, which are full of nerves and ten-
dons, and the consequent inflammation,
the pressure of the blood to the head
and stomach, causing severe pain and
terrible anxiety, and the burning and
raging thirst, — all these, with no vital
part wounded, made crucifixion a most
excruciating and lingering death. Some-
times the wretched victim would hang
three days before death came to his
relief. The unusual quickness of our
Saviour's death arose from his previous
exhausting agonies and his deep mental
anguish. This terrible mode of pun-
ishment continued till it was abolished
by Constantine, the first Christian em-
peror.

It was the third hour of the day, nine
o'clock in the morning (Mark 15 : 25),
when they arrived at Golgotha and fas-
tened Jesus to the cross. John says (ch.
19 : 14) about the sixth hour. The dis-
crepancy can be explained by supposing
that some early transcriber mistook the
sign for three for that of six, the two
being very nearly alike (some manu-
scripts of John rendthird hour), or that
the time of crucifixion was somewhere
between the two broad divisions, the
third and sixth hours, and that Mark

A.D.30.

LUKE XXIII.

481

34 Then said Jesus, Father, 'forgive them: for they k\V;^o-'*^k oa irv
now not what they do. 1.5. 24-28; John

And *they parted his raiment, and ca.st lots.

35 And ' the peoj)le stood beholding. And the " rulers
also with them dtyided him, saying. He saved others:
let him save himself, if he be Christ, the chosen of God.

also

19. l»-24i

Ps. 22. 18.
» Ps. 22. 12, 13, 17 ;

Zee. 12. 10.
■Mt. 27. 39-44;

Mk. 15. 29-32.

designates the time by the beginning
and John by the ending of the period,
or that John uses the Koman mode of
reckoning the day from midnight to
midnight. See author's Harmony, note
on ^ ISl. Matthew, Mark, and Luke
agree in fixing the commencement of
the darkness at the sixth hour, after
Jesus had hung some time on the
cross.

And the malefactors, one on
the right hand, and the other on
the left. The soldiers who crucified
Christ also crucified these criminals.
Jesus is made the central sufferer, and
by implication the greatest criminal.
" He was numbered with the trans-
gressors," Isa. 53 : 12. Compare Mark
15 : 28.

34. Father, forgive them. "While
they were nailing him to the cross he
forgets, as it were, his own pains in his
anxiety for their souls, and prays for
their forgiveness, thus fulfilling Isa.

soldiers who were engaged in the cruci-
fixion divided some of the garments
among themselves, but cast lot for his
coat, or tunic, being an inner garment
without a seam and woven throughout.
With more particularity than Matthew
and Luke, Mark says, " Casting lots
upon them what every man (any one)
should take." Thus was fulfilled Ps.
22 : 18. The garments were the per-
quisites of the executioners.

35. And the people stood be-
holding. Both Mafthew and Mark
speak of the people scoffing him as they
passed by. There is no contradiction.
Luke does not dfeny this, but reports
simply what he knew, while the words
that follow compel the inference that
if they were at first silent, they after-
ward united with the rulers; for the
rulers also with them derided
him. The words irifh them, though
rejected by critical authorities, are not
required to show that there is no dis-

53 : 12, " Made intercession for the j crepancy between Luke and the other
transgressors." The word them com- | evangelists ; for the fact that the rulers

prebends, without reasonable doubt, all
who had sought his death, and all who
were now engaged in inflicting it ; the
Jewish people with their priests, the
Gentiles with their procurator, the
soldiers with their commanders, all
were included in this prayer. They
know not what they do. They
knew not the enormity of their sin, so
great was the blindness of their minds.
This ignorance, though it did not excuse
them, mitigated somewhat their sin.
Compare Acts 3 : 17 ; 1 Cor. 2 : 8. The
persecutions of the disciples of Christ
in all ages proceed from ignorance of
the Father and the Son, John 17 : 3.
This petition is the first of our Lord's
seven sayings on the cross, of which
three are given by Luke. See ver. 46.
They parted" his raiment. Per-
sons were crucified naked. It was an
ancient belief and tradition that a linen
cloth was bound about his loins. From
John 19 : 23, 24, it appears that the four

also derided implies that the people too
joined in this derision. That the dig-
nitaries of the Sanhedrim should thus
mingle with the populace in their
scoffs shows how bitter their hatred
and how terrible their malignity. He
saved others. They had been com-
pelled to acknowledge his supernatural
power. See, for example, ch. 11 : 15;
John 12 : 10. They taunt him with
having lost it now when he needs it for
his own deliverance. They treat him
as an impostor. Himself is put in
derisive contrast to others. Compare
ch. 4 : 23. If he be Christ, or if h€
13 the Christ, the chosen of God. In
allusion to his claim to Messiahship.
If this man is what he represented him-
self to be, the Christ, or the Messiah,
and the chosen of God, let him now
prove that his representations were not
utterly false, and that he is peculiarly
God's chosen one, by coming down from
the cross. The Jews, especially their

482

LUKE XXIII.

A. D. 30,

36 And the soldiers also mocked him, coming to him,

37 and offering him vinegar, and saying, If thou be the
King of the Jews, save thyself.

38 ° And a superscription also was written over him in
letters of Greek, and Latin, and Hebrew, This is the
King of the Jews.

nMt. 27.
15.26;
19.

37 ; Mk.
John 19.

rulers, knew of the Christ as God's
chosen one ; and if this were he, God
would certainly deliver him. Thus it
appears that they mocked his Sonshi}),
or his claim to divinity, his ability to
save even himself, his trust in God, and
his kingly character. Compare Matt.
27 : 39-44 ; Mark 15 : 29-32.

36. The soldiers also mocked
him. This statement is peculiar to
Luke. They mocked him in two ways :
first, by offering him vinegar.
*' Posca, a mixture of vinegar and
water, the common drink of the Roman
soldiers, not the medicated drink of
wine and myrrh which was given to
intoxicate and benumb, and which Je-
sus refused because he w'ould die undis-
turbed and unclouded in his mind." —
Jahn. The evangelist does not state
how this drink w^as offered. It was not,
evidently, placed to his lips, for this
would have refreshed the thirsting suf-
ferer and been no mockery. Probably,
as the word rendered offering would
seem to indicate, they brought it near
and jestingly drank to him or before
him, thus adding to his suffering by
the mere exhibition of a refreshing
draught.

^ 37. The King of the Jews. The
soldiers, in the second place, ridiculed
him as king, using almost the very lan-
guage of the chief priests (see Matt. 27 :
42), by whose example probably they
were influenced. The rulers had just
derided him as the Christ. The soldiers
now jeered him as the King of the Jews.
Again we see that " against him both
the Gentiles and the people of Israel
were gathered together," Acts 4 : 27.
Save thyself. Thou who pretendest
to be a king, show thy power as such
and save thyself even now out of our
hands.
"* 38. And a superscription also
was written over him. Rather,
and there was an inscription written
over him. Pilafe appears to have
written this himself, John 19 : 22. It
was customary to publish in some way

the crime for which a person was cruci-
fied. Sometimes a public crier an-
nounced it ; sometimes it was written
on a tablet and hung about the neck
of the criminal as he was led to execu-
tion ; and very commonly it was, as in
this case, written on a white tablet and
put above the criminal's head on the
cross. In some cases these three may
have been combined. In letters of
Greek, and Latin, and llehrew.
These words are not found in several
of the early manuscripts, and are there-
fore supposed by some critical editors
to be interpolated from John 19 : 20.
They are, however, found in other man-
uscripts and in the earliest versions.
The evidence against their genuineness
in Luke is not conclusive. The King
of the Jews. Mark is the most con-
cise. Matthew has, " This is Jesus the
King of the Jews ;" Luke, " This is the
King of the Jews ;" and John, " Jesus
of Nazareth {the Nazarene), the King
of the Jews." The difference in these
titles may be explained : (1) That some
of the evangelists, and even all of
them, may have given the sense rather
than the words. (2) That the accusa-
tion was written in Hebrew, Greek, and
Latin (John 19 : 20) ; and while the in-
scriptions were one in sense, they may
have been very likely varied in expres-
sion, and hence the translation of them
would vary. The Latin was the ofiicial
language of the empire ; the Greek the
language of the cultivated classes, and
very common in the province ; the He-
brew, or Aramean, the vernacular lan-
guage of the Jews and the common
people. It is quite likely that John's
inscription, containing the contemptu-
ous phrase "the Na?arene," was the
one written in Hebrew, and which
would be understood by the Jews of
Palestine. Pilate purposely wrote the
sarcastic title, purporting that the Jews
were crucifying their king, and also
that he was a Nazarene. The absurdity
of the charge appeared upon its very
face; yet when the Jews desired it

A. D. 30.

LUKE XXIII.

39 Ami otic of the malefactors which were hanfj:e(l
raiU^l on him, sayiiiir, If thou he Christ, save tiiysclf

40 and us. Ikit tiie otlier answerinjj; rehiiked him, say-

ing, Dost not thou fear God, seeing thou art in the °l^-
41 same condemnation ? ° And we indeed justly ; for we 32^'

26. 40, 41;
zra 9. 13; Ps.

receive the due reward of our deeds ; p but this man p vers. 4, 47.

changeil, Pilate would not consent.
They had pressed hiiu to crucify Je.sus,
working on Ins fears, and saying, " If
thou let til is man go, .thou art not
Caesar's friend;" and now he has the
opportunity to return the taunt, and he
does it, and perseveres in it, John 19 :
12, 20-22. Pilate at the same time un-
consciously ])r()claimed him the King
of the Jews (Matt. 2:2), the Messiah,
whose claims they could ncrt escape,
and whose power they could not resist.
For the regular sequence of events
recorded in vers. 33-38, see the author's
Harmony, ^ 183.

39-43. The account here given is
peculiar to Luke.

39. One of the malefactors.
Both Matthew and Mark record that
the robber, here called malefactor — a
word of wider signification — reviled
Jesus. But Luke speaks-of the railiiig
of only one, while he represents the
other as reproving his companion and
seeking and obtainir^^e'rcy tVo-m Ji;-
sus. Some supprtse IhiiF ^latthew and
Mark, in general and popular language,
use the plural for the singular. Com-
pare Matt. 9 : 8. But even this is not
necessary. For both at first may have
joined in reproaches ; but one of them,
being afterward convinced of the Mes-
siahship of Jesus, repents. The climax
of the picture is reached in the re-
proaches of his fellow-sutferers.

Railed on him. The agonies of
crucifixion even did not suppress his
revilings nor subdue his enmity toward
Jesus. If thou be Christ. Nearly all
the critical editions read, Art not thou
the Christ ? The sense, however, is not
essentially different. If thou art the
Christ, show thy power as such, and
save thyself aind us. This was said
in mockery, and probably with a con-
temptuous tone.

40. The Other . • .rebuked him.
The rebuke was conveyed in the ques-
tion, Dost not thou fear God,
rather, Dost not even thou fear Godf —
that is, Dost not even thou, any more

than the heartless scoffers around, fear
to offend Clod by mocking a fellow-suf-
ferer in his dying pains, and that, too,
when thou art in the same con-
demnation? The revilitjg robber
was rebuked bylhe other for his lack
of the fear of God. This would have
restrained him from joining with the
priests and people and soldiers in their
cruel and unseemly mockeries of a
dying man.

41. And we indeed justly, an
honest confession of the guilt of both
before God, and of the righteousnesa
of their condemnation both by the law
of God and that of men. For we re-
ceive, are receiving, the due reward
of our deeds. Our sins have found
us out, and we are suffering their legit-
imate consequences. But this man,
etc. In his view Jesus is entirely in-
nocent and has been condemned with-
out j ust cause. It does not appear when
he became so convinced. He may pre-
vious to his own arrest have heard from
others concerning the blameless charac-
ter and wonderful works of Jesus, and
of the unreasonable and wicked preju-
dices of the rulers against him. And
now, after being an eye-witness of his
sublime patience and meekness^ under
^"sufferings, and (^earir^ his pathetic
prayer for his murderer^ the conviction
is forced upon him that Jesus is all he
ever claimed to be — the Son of God
aiid. the Sovereign of a kingdom yet
fiiture. Or it is probable — some would
say more probable — that even since the
suspension on the cross, and without
any previous knowlege of Christ, God,
with the design of signalizing his mercy
and illustrating the sovereignty of his
grace, suddenly flashed the conviction
upon his mind that Jesus, now, like
himself, in the agonies of death, was
not merely human, but also divine, the
true Messiah and Saviour, and that he
himself was a sinner, and as such de-
pendent upon this -same crucified Jesus
for salvation. Nothing important is in-
volved in knowing the precise time of

484

LUKE XXIII.

A. D. 30.

42 hath done nothing amiss. And lie said unto Jesus, 'ch.ia. 18; Ps. io6.
•iLord, remember me 'when thou comest into "thy '*'^' ^^^■'^^•'^^

43 kingdom. And * Jesus said unto him, Verily I say
unto thee, "^To-day shalt thou be *with me in para-
dise.

t ch. 19. 10 ; Job 33. 27-30 ; Ps. 32. 5 ; 50. 15 ; Is. 1. 18 ; Mic. 7. 18 ; 1 Tim.
1. 15, 16 ; Ileb. 7. 25. "2 Cor. 5. 9. » John 14. 3 ; 17. 24 ; 2 Cor. 12.
4 ; Rev. 2. 7.

13; 1 John 5. 1,

11, 12.
'ch. 12. 8.
• Ps. 2. 6 ; Is. 9. 6,

this robber's conversion. That he dis-
cerned the Messiahship of Jesus, had
faith in him as such and in the future
estabhshment of his kingdom, admits
of no reasonable doubt. It is interest-
ing to notice that while all around the
cross were heaping insults on the " be-
loved Son " the voice of this robber
alone is heard in behalf of his inno-
cence.

42. And he said unto Jesus,
liOrd. Omit Lord and read, and he
said to Jesus. Some critical editors
(Tischendorf, Tregelles, Alford) put Je-
sus in the vocative, and thus the read-
ing would be, And he said, Jesus.
Remember me. With either reading
the sense is the same. The robber
prays to Jesus, not for deliverance from
the cross nor for any present good, but
for a blessing which can be conferred
only after his death, which he recog-
nizes as inevitable ; his faith grasps a
blessed future. When thou comest
into thy kingdom. Not m^o but m
thy kingdom. He takes it for granted
that Jesus, though now suffering an
ignominious death, will live again and
come in his kingdom — that is, will
come again in his glory to establish his
kingdom. This is the obvious meaning
of his words. His spiritual insight, as
well as his faith, is truly wonderful.
He perceives the deep meaning of the
inscription over the cross. His concep-
tion of the kingdom is clearer than that
of the apostles at this time. His faith
rises superior to theirs, reaching on-
ward from the cross, on which Jesus
was then bearing our sins, to that time
when " he shall appear the second time
without sin unto salvation." His
prayer is that he may be then remem-
bered or be permitted to enter into
the joy of his Lord,

43. And Jesus said unto him.
He replies at once and far exceeds the
request of the penitent. To-day. It
is unreasonable and absurd to connect

these words with / say. Such a punc-
tuation would never have been thought
of but for the strong bearing of this
passage against the Romish doctrine
of purgatory. The penitent knew that
Jesus was speaking " to-day," and
needed not to be told he was not speak-
ing on some other day. To-day shalt
thou be with me in paradise. The
word paradise, which is of Oriental
origin, denotes a park or pleasure-
ground. In the Septuagint it is used
for the garden of Eden, Gen. 2
Very naturally the word came to be
applied to any place of beauty and
happiness. The Jews applied it to that
part of Hades, the underworld, " or
abode of the dead, where the souls of
the righteous await the resurrection." — •
Alford. The word in Hebrew corre-
sponding with Hades is Sheol. What-
ever may have been the conceptions of
the early Hebrews with regard to the
separation between the righteous and
the wicked in Sheol, those of a later
period plainly conceived of such a sep-
aration. To them Hades and Sheol
alike designated the place of the right-
eous and wicked dead, the former in-
habiting the regions of the blest, called
paradise, while the latter dwelt in the
abyss called Tartarus. Paradise was
also styled Abraham's bosom. The
Jews spoke of all true believers as
going to Abraham, and to be in Abra-
ham's bosom — a metaphor borrowed
from the manner of reclining at meals
— was equivalent to being in paradise, in
the general receptacle of happy but
awaiting souls. Compare ch. 16 : 22.

It is to be supposed that Jesus spoke
in terms such as the penitent himself
would understand. In promising him,
therefore, that he should be with hi
that day in paradise, he evidently un
derstood that Jesus would that day en
ter into the abode of the righteous afte;
death, and that he himself would b
with him there on that day — an ai

A. D. 30.

LUKE XXIII.

44 ^ And it was about the sixlli lioiir, and there was a '^'v
darkness over all the earth until the ninth hour. {^^^

45 And the sun w:u? darkened. •Mt.27

And * the veil of the temple was rent in the midst. ^^•

487

Bunince doubly comfortiacr in that he
would not be left to linger in agony
two or three days, as crueified persons
often dill, but after a few hours at m<vst
of suft'ering would pass into the same
blessed abode. Jesus did not speak of
heaven, the final abode of the righteous
after the resurreetion, but of paradise,
the blessed but temporary dwelling-
j)lace of disembodied, redeemed souls
Detween death and the resurrection.
In this intermediate stiite they are in-
deed happy and blessed, but they have
not entered into the fulness of glory.
Thev are not yet glorified. They are
neither joined to their spiritual bodies
and made fully like unto Christ, nor
have they entered into that kingdom
which was prepared for them from the
foundation of the world. For these
they must await the resurrection, the
redemption of their bodies. Compare
author in Christian Review, April, 1862,
p. 251 ff.

About this time probably occurred
that interesting incident related in John
19 : 25-27 — Jesus committing his wid-
owed mother to the care of the beloved
disciple.

44. The sixth . . . until the ninth
hour, from twelve o'clock to tliree in
the afternoon. Jesus had hung about
three hours upon the cross. Darkness
over all the earth, the whole land,
over all the land of Palestine, or over
all the earth — that is, over that part of
it where there was then day. The Greek
word may have either the limited or
the more extended sense. The darkness
was supernatural. It could not have
been an eclipse of the sun, for that oc-
curs only at new moon, and it was then
the passover, which was observed at
full moon. Nor was it the natural
precursor of the earthquake, for that
was miraculous, Matt. 27 : 51-53.

45. The sun was darkened, after
the darkening of the earth, which sug-
gests a thickening of the atmosphere
or a dark gloom coming over the heav-
ens, obscuring even the sun. This was
evidently the first of the miraculous
events attending the crucifixion. " Yea,

creation itself bewailed it.s Lord, for the
sun was darkened and the rocks were
rent."— Cyril Alex. As the night of
our Saviour's birth was enlightened
with the glory of the heavenly hosts
(Luke 2:9), so now the day of his
death is darkened with the gloom of a
forsaken world. The darkness repre-
sented the eclipse of the Sun of right-
eousness, the darkness and distress
which overwhelmed his soul when the
Father forsook him and left him to meet
alone the powers of death and hell.

Several heathen writers mention an
extraordinary darkening of the sun
about this time. Eusebius quotes the
words of Phlegon, a chronicler under
the reign of Hadrian : " There occurred
the greatest darkening of the sun which
had ever been known ; it became night
at midday, so that the stars shone in the
heavens. Also a great earthquake in
Bithynia, which destroyed a part of Ni-
caea." This language may apply to a
darkening of the sun either by an
eclipse or by a supernatural power, and
it is said to have occurred at about the
time of our Saviour's death. May it not
be a heathen testimony to the wonder-
ful phenomena of that event? Tertul-
lian, Origen, and others also boldly ap-
pealed to the Roman archives for the
proof of the eclipse of the sun, as it
was called, at the time of our Saviour's
death.

The veil of the temple, a large,
thick inner curtain which divided the
holv place from the holy of holies, Ex.
26 :' 31, 33 ; Heb. 9 : 3. The Greek does
not denote the whole sacred edifice, but
the temple proper, or sanctuary. Rent
in the midst, through the middle, and
according to Matthew and Mark, " from
the top to the bottom," about sixty feet.
This could not have been the result of
an earthquake. It was rent by the same
supernatural power that produced the
earthquake and raised some of the dead.

This occurred at the ninth hour, about
three in the afternoon, the time of offer-
ing the evening sacrifice, when the
priest would be in the holy place burn-
ing incense^ and the people praying

484

LUKE XXIII.

A. D. 30

46 And when Jesus had cried with a loud voice, he 'Ps. 3i. 5; Ac. 7.
said, * Father, into thy hands I commend my spirit, bin.' 27. 50 -^Mk.
^And having said thus, he gave up the ghost. 15.37; John 19.30!

without. Into the holy of holies the
high })riest entered alone once a year
to make an atonement, Ex. 30 : 10 ;
Lev. 16 : 15-17 ; Heb. 9:7. The rend-
ing of the veil symbolized the entering
of Jesus, the great High Priest of his
people, into the holy of holies on hi^h,
there to present the atonement which
he had made through his blood for
their sins, Heb. 9 : 12-14, 25, 26. It
will be seen, therefore, that the rending
should occur after his death, as it ev-
idently did, according to Matthew and
Mark. The Aaronic priesthood and
atonement were no longer needed.
Each worshipper became himself a
priest, a new and living way of access
to God was opened, the middle wall of
partition between Jews and Gentiles was
broken down, Heb. 10:12-14, 19-22;
Eph. 2:14; 1 Pet. 2 : 5. The rent of
the veil, seen by the priests, would very
likely be known through rumor and
substantiated by the great company of
priests who afterward became obedient
to the faith, Acts 6 : 7. Jesus himself
may have revealed it to his disciples
after his resurrection.

46. Cried with a loud voice.
Both Matthew and Mark tell us of this
loud cry of the dying Christ, but Luke
alone relates what the cry was. Com-
pare Matt. 27 : 50; Mark 15 : 37". Fa-
ther, into thy hands I commend
{commit) my spirit. This was ev-
idently his last utterance on the cross.
Knowing that all things were now ac-
complished, that nothing more was re-
quired of him in order " to make
reconciliation for the sins of the peo-
ple " but to lay down his life, he com-
mits his spirit to the keeping of his
Father. " Whoever could think that
Jesus, with these words, breathed out
his life for ever into the empty air,
such a one certainly knows nothing
of the true living Spirit, and conse-
quently nothing of the living God and
of the living power of the crucified
One." — Ullman in Lange.

Luke, it will be seen, makes no men-
tion of that cry of anguish, " Eli, Eli,
My God, my God, why hast thou for-
saken me ?" nor of his thirsting and of

the offering to him of the vinegar 01
sour wine of the soldiers, which must
not be confounded with the offering of
vinegar by the soldiers in mockery re-
lated in ver. 37, nor of the saying, " It
is finished."

The most probable order of the seven
sayings of Jesus from the cross is as
follows: (1) Father, forgive them, for
they know not what they do, Luke 23 :
34. (2) Verily I say unto thee. To-day
shalt thou be with me in paradise,
Luke 23 : 43. (3) Woman, behold thy
son. . . . Behold thy mother, John
19 : 26, 27. (4) My God, my God, why
hast (didst) thou forsaken me? Mark
15 : 34 ; Matt. 27 : 46. (5) I thirst, John
19 : 28. (6) It is finished, John 19 : 30.
(7) Father, into thy hands I commend
(commit) my spirit, Luke 23 : 46.

Gave up the ghost. Literally,
breathed out, expired. The expression
used by Luke is in beautiful harmony
with "yielded up his spirit" (Matt. 27
50) and "gave up his spirit," John 19
30. Jesus died voluntarily (John 18
18), and so the language of all the evan
gelists indicates.

That Jesus should have died in six
hours (ver. 44; John 19 : 33) instead of
lingering two or three days upon the
cross was owing to the great mental
agonies he endured, in comparison to
which the physical pains of crucifixion
were light. Intense anguish has itself
been known to produce death. If the
agonies of the garden caused a bloody
sweat and so affected him that an angel
appeared to strengthen him, how must
the greater agonies of the cross, when
forsaken by the Father, have affected
his already exhausted body !

Dr. Stroud, an eminent European
physician, in the year 1847, advanced
the theory that Jesus died of a broken
or ruptured heart. It has been found
that under violent and intensely ex-
cited emotions the heart is sometimes
rent or torn by the violence of its own
action. The blood flows into the peri-
cardium, the bag or sack which encloses
the heart, and by its pressure gradually
stops the beating. The blood then co-
agulates, and the watery matter is sep-

A. D. 30.

LUKE XXIII.

487

"Now when tho centurion saw what was don^, he **5.*|J" ^^
glorified God, saying, Certainly this was a righteous "' *
man.

And all the people that came together to that sight,
beholding the things which were done, •* smote their ""cli. 18. 13.

Mk.

arated from the thicker substance. If
the i)ericardiuin should then be pierced,
there would flow out blood and water,
which harmonizes with and best explains
the sinjjular ])henomenon mentioned in
John U) : 34. This theory also strikingly
harmonizes with the predictions in Ps.
22 : 14 ; 69 : 20. It also gives additional
prominence to the blood of Christ, since,
then, his death was literally caused by
the flowing of his blood. Nor is it op-
posed to the Saviour's declaration, ** No
man taketh mv life from me ; I lay it
down of myself;" for he voluntarily
took upon himself all this anguish,
even unto death itself. The theory well
deserves consideration.

47. The centurion saw what was
done. The centurion was a Roman
officer, a commander of a hundred men.
The one here mentioned had charge of
the crucifixion. Matthew speaks of
other phenomena than that of the
rending of the veil following the death
of Christ. The earth quaked, the rocks
rent, graves were opened, and many
bodies of the saints which slept arose
and came out of their graves after his
resurrection and went into the holy
city and appeared unto many. Mark
says that " when the centurion which
stood over against him saw that he so
cried out, and gave up the ghost, he
said. Truly, this man was the Son of
God." There was something in this last
cry and in the manner of his death that
impressed the centurion as superhuman.
What seems to have specially arrested
his attention was the strong voice of
the expiring Jesus and his firm confi-
dence in God. " The Lion of Judah is
even in his departing a dying lion. The
expression of a wonderful power of life
and spirit in the last sign of life, the
triumphant shout in death, was to the
warrior, who had learned to know death
from a totally different side upon the
battle - fields, a new revelation." —
Lange. The centurion gives vent to
his feelings. Certainly this was a
righteous man. He was not an im-
postor, but what he claimed to be, the

Son of God. Compare Matt. 27 : 54 ;
Mark lo : .'^9. In this conviction he
con(Hirs fullv with that of the })enit€nt
robber, " The leader in the array of
witnesses for the glory of the death of
Jesus is this heathen centurion." There
was an impress of divinity on his death
as well as on his life which has been
felt and recognized bv the observing
of every age. Even the infidel Rous-
seau exclaimed, " If Socrates lived and
died like a sage, Jesus of Nazareth lived
and died like a god."

Justin Martvrand other early writers
affirm that Pilate made an official re-
port to Tiberius of the condemnation
and death of Jesus. This is very prob-
able. He was deeply impressed not
only by the dream of his wife, but also
by the charge that he " made himself
the Son of God," John 19 : 7, 8.

48. The statement in this verse is
peculiar to Luke. All the people,
the multitude, or throngs, that came
together. Jews from all lands were
accustomed to gather at Jerusalem at
the time of the passover. See on ver. 24.
There were few who had not heard of the
fame of Jesus ; still fewer, of his trial and
condemnation. Naturally they would
flock to his crucifixion to witness his
demeanor in his last hours, many to
feast on his agonies. Something else
than that sight or the spectacle of a
man dying on the cross arrested their
attention and filled them with awe.
They beheld the things that were
done. The awful darkness over all the
land, the earthquake, the rocks rent,
and together with these wonderful phe-
nomena the superhumanly loud voice
of the dying victim, so different from
the faint voice of one sinking in death
even in ordinary circumstances, espe-
cially after such exhaustive sufferings
as he had undergone from scourging
and crucifixion, — all this seems to have
aroused their fears lest, after all, he
may have been a good man and not an
impious pretender, as their rulers had
told them.

Smote their breasts, as Orieutals

488

LUKE XXIII.

A. D. 30.

49 breasts, and returned. «And all his acquaintance, "Ps.ss. ii ; Mt.27
and the women that followed him from Galilee, stood Hi j^^^ Jg; 4^;
afar off, beholding these things.

The burial.

50 'And behold, there was a man named Joseph, a 'Mt. 27. 57-61; Mk.

51 counsellor; and he was «a, good man, and a just (the ^^' ^^"^^' "^"'^^
same ''had not consented to the counsel and deed of
them) ; he was of Arimathaea, a city of the Jews :
*who also himself waited for the kingdom of God.

52 This man went unto Pilate, and begged the body of

19. 38-42.
t ch. 2. 2o ; Ac. 10.

2,22; 11.24.
fc Ex. 23. 2.
«ch. 9. 25, 38; lis.

25. 9 ; Mk. 15, 43.

usually do in great sorrow or in the
presence of superhuman power. They
appear to have been conscience-stricken
and apprehensive of divine judgments.
They returned to Jerusalem, doubtless
with mingled feelings of wonder, grief,
and fear, some of them perhaps to be-
come the subjects of saving grace on
the day of Pentecost.

49. All his acquaintance. Luke
alone makes this statement, but men-
tions no names. He means, evidently,
Christ's personal friends, whether of
Jerusalem or other places. The
women from Galilee. "Among
whom was Mary Magdalene, and Mary
the mother of James the less and Joses,
and Salome (who also, when he was in
Galilee, followed him and ministered
to him), and many other women who
came up with him unto Jerusalem."
Compare ch. 8:2,3; see also Mark 15 :
40, 41. It is not improbable that they
were present during the whole time
of the crucifixion. In their devotion
these women watched him to the last,
and lingered near till they saw him
laid in the grave. See on ver. 55.
Afar off, probably from the side of
the Mount of Olives.

50-56. The Bueial of Jesus, Matt.
27 : 57-61 ; Mark 15 : 42-47 ; John 19 :
31-42, John's account is the fullest.
He relates that thf Jews requested the
legs to be broken and the bodies re-
moved, so that they might not remain
upon the cross on the Sabbath. The
request was granted, but the legs of
Jesus were not broken because he was
already dead ; but one of the soldiers
pierced his side, and thus two predic-
tions of Scripture were fulfilled, John
19 : 31-37. He also relates that Nico-
demus brought spices and assisted in
the burial. "Mark is next to John in

fulness, and relates with minuteness the
begging of the body of Jesus by Joseph
of Arimathsea. The four accounts;
though remarkably distinct and inde-
pendent, harmonize beautifully and
confirm one another.

50. Joseph, a counsellor, an hon-
orable member of the Sanhedrim. A
good man, and a just, a good and
just man. " Every good man is also
just; but the converse is not true." —
Bengel,

51. Not consented to the coun*
sel and deed of them, to their coun-
sel and deed. Had he done so, Luke
would not have called him a good and
just man. Of, from, Arimathsea,
probably from Ramah, called Rama-
thaim Zophim, the birthplace of Sam-
uel, I Sam. 1 : 19. The first book of
Maccabees (11 : 34) speaks of it as
transferred, together with Lydda, from
Samaria to Judea, which may account
for Luke's calling it "a city of the
Jews," ch. 23 : 51. It has generally
been located at the modern Lydda,
about twenty-four miles north-west of
Jerusalem. Its location, however, ia
uncertain. From the narrative in 1
Sam, 9 : 4-6 ; 10 : 2 it would seem that
it lay south or south-west of Bethlehem.
Waited for the kin^rdom of God,
waited with expectation for the Mes-
siah's kingdom. He was a disciple of
Jesus, but secretly, for fear of the Jews,
John 19 : 38. Matthew states also that
he was rich, Isa. 53 : 9.

52. Went unto Pilate. Mark says,
"went in boldly unto Pilate" — that is,
dared, had the courage and confidence
to go to Pilate, probably his official
residence, and ask the body of Jesus.
When Christ's own disciples are scat-
tered and in dismay, two secret and
timid followers are emboldened to at-

A. D. 30.

LUKE XXIII.

489

53 Jesus. 'And he took it down, and wrapped it in
linen, 'and laid it in a sepulchre that was hewn in

54 stone, wherein never man before was laid. And that
day wa;s " the preparation ; and the sabbath drew on.

kMt. 27. 59; Mk.

15. 46.
> Is. 53. 9.

■ Mt. 27. 62.

tend to his burial. Joseph seems to
have known what had occurred — that
Jesus was dead, that the bones of the
others had been broken, and that thev
were about to be taken down for burial.
Mark relates that " Pilate marvelled if
he were already dead." He had not
yet heard of the death of Jesus from
the centurion. He had given the order
to break the bones to hapten death, but
he wondered that Jesus was dead so
soon, and calls for the centurion to as-
certain the facts of the case. He wanted
to act cautiously. The question whether
he had been long; dead, with the im-
plied answer, indicates that Jesus had
then been some time dead. Having
learned that Jesus was really dead, Pi-
late gave the body freely, as a present,
without demanding money for it. Bodies
under such circumstances were fre-
quently sold ; and as Joseph was rich,
Pilate might have been expected to
extort a price for it. The standing of
Joseph as a member of the Sanhedrim
doubtless had its weight ; and Pilate's
troubled conscience would naturally ex-
cite the desire to give Jesus a decent
burial. We cannot but admire the
providence which so ordered the cir-
cumstances of our Saviour's crucifixion
and burial that there could be no doubt
about his death and no deception in re-
gard to his resurrection.

53. Wrapped it in linen, a wind-
ing-sheet, in which the body was
wrapped. The mummy-cloths of the
Egyptians were universally linen.
Mark savs (15 : 46) Joseph "bought
fine linen." John relates (19 : 39) that
Nicodemus now joined Joseph, bringing
a mixture of myrrh and aloes, about a
hundred pounds weight. The sheet
was wrapped about in such a way as to
enclose the spices next to the body.
This was hurriedly done, and prepar-
atory to the more formal embalming by
the women after the Sabbath, for which
there was not now time.

A sepulchre. Matthew and John
state that it was a new tomb. It was
fitting that Jesus should be laid in a
tomb where uo one had before been

buried. It would also prevent the as-
sertion after Fiis resurrection that some
one else had been raised. Matthew
alone relat^'S that it was Joseph's.
John says it was in a garden, and in
the place where he was crucified. The
nearness of the place and of the Sab-
bath may have led Joseph to bury him
in his own new tomb (John 19 : 42) ;
but once laid there, we need not sup-
pose that Joseph would have removed
it, but rather, in his devotion, would
have kept it there, had Jesus not risen.
Thus wjis fulfilled Isa. 53 : 9, which
may be translated, " And his grave was
appointed with the wicked, but he was
with the rich in his death."

Hewn in stone, the rock. The tombs
of the Jews were generally cut out of
the solid rock ; sometimes below the
level of the ground, but oftener above
the ground and on the sides of hills
and mountains. They were generally
large and commodious, with one or more
apartments with cells for depositing the
dead.

The tomb of Joseph was doubtless a
family vault. Both Matthew and Mark
relate that " he rolled a stone unto the
door of the sepulchre." This seems to
imply that the tomb was excavated
horizontally or nearly so. The stone
was so heavy that the women, on going
to the sepulchre, were perplexed to
know how to obtain its removal. Dr.
Hackett saw a tomb at Nazareth cut in
the rock and a large stone rolled against
its mouth. But most of the tombs he
examined near Jerusalem must have
had doors, as is evident from the grooves
and perforations for the hinges that still
remain. " It is possible," he adds, " that
the tomb used in the case of the Saviour,
which is said to have been new, was not
entirely finished, and the placing of the
stone at the entrance may have been a
temporary expedient." — Scripture Illiis-
trations, p. 108.

54. That day was the prepara-
tion, or it 2vas the day of preparation.
The preparation was Friday, the day
before the Jewish Sabbath, which was
Saturday; the day for making ready

490

LUKE XXIII.

A. D. 30.

And the women also, "which came with him from °ch. 8. 2.
Galilee, followed after, and ** beheld the sepulchre, "Mk. is. 47.
56 and how his body was laid. And they returned, and P2Chr. le. i4;Mk.
p prepared spices and ointments. And rested the qEx2b8-ioj
sabbath day •* according to the commandment. i7. 24, '

for the Sabbath, Mark 15 : 42 ; John
19 : 31.

55. The women . . . from Gal-
ilee. The women specially referred
to are doubtless Mary Magdalene and
Mary the mother of Joses and Salome.
Compare Matt. 27 : 61 and Mark 15 :
40, 47. Followed after the party
bearing the body of Jesus from the
cross to the grave. Beheld the sep-
ulchre, and how the body was
laid. They stayed to mark the spot
of his burial, so that they might visit
it and anoint the body after the Sab-
bath. Matthew says they were "sitting
over against the sepulchre," as if to
watch it.

56. Returned. This indicates that
they did not long remain at the sepul-
chre. The Sabbath, which began at
sunset on Friday evening, was close at
hand. The preparation of the spices
and ointment must yet be made, if
made at all before the Sabbath. It is
possible that they bought spices on
Friday before sunset and prepared
them after sunset on Saturday. But
Mark makes the more exact statement
(ch. 16 : 1), and Luke, being somewhat
indefinite, does not contradict it. The
latter says nothing about purchasing;
neither does he say when the women
prepared their spices, but throws in the
fact that they observed the Sabbath.
Or if the above explanation fails to
satisfy, we may suppose that some of
the women provided spices late Friday
afternoon, and others, after consultation,
not being satisfied, bought other spices
on Saturday night. The two Marys
very likely remained too long at the
sepulchre to make purchases on Friday,
Mark 15 : 47.

Matthew (27 : 62-66) records the seal-
ing and guarding the sepulchre. The
chief priests and Pharisees beseech Pi-
late to make the sepulchre secure. He
grants their request, seals the stone, and
stations a watch.

For a discussion on the day of Christ's
crucifixion, see Notes on Mark, by the
author, pp. 311-313.

Remarks.

1. The delivering of Jesus to Pilate
by the Jewish rulers was of itself a
satisfactory evidence that the Messiah
had already come. The sceptre had
departed from Judah, and the Law-
giver from between his feet, ver. 1 ;
Gen. 49 : 10.

2. The righteous need not think it
strange if they are falsely and mali-
ciously charged, ver. 2 ; ch. 6 : 22 ; Matt.
5:11; 1 Pet. 4 : 12-14.

3. Like Jesus, we should have the
courage to witness a good profession,
ver. 3; ch. 9 : 23; 1 Tim. 6 : 13.

4. Christ's disciples should aim to
live so as to be, as he himself was,
above just reproach, ver. 4; 1 Pet.
2 : 15.

5. The wicked are instrumental in
furthering the divine purposes, vers. 6-
12; Gen. 50 : 20; Ps. 76 : 10; Rom. 9 :
17.

6. " They are wretched who seek in
Christ naught but the gratification of
sense." — Bengel. Ver. 8.

7. Jesus was speechless before Herod.
The day will come when Herod and all
who neglect the time of their visitation
will be speechless before Jesus, ver. 9 ;
Matt. 22 : 12.

8. To make light of Christ is to man-
ifest the enmity of the heart toward
him, ver. 11.

9. Jesus was mocked and treated with
the greatest indignity, in order that we
might be raised with him to the high-
est glory, vers. 11 ; Phil. 2 : 9, 10; Heb.
2 : 10; 12 : 2; Rev. 5 : 8-14.

10. Human friendship may have no
higher basis than fellowship in wicked-
ness, ver. 12.

11. The case of Pilate illustrates hovv
unsafe and unbecoming is mere expe-
diency in matters of morals and relig-
ion, vers. 13-25.

12. Jesus endured cruel scourging
that we might be healed, ver. 16; Ps.
129 : 3; Isa. 50 : 6; 53 : 5.

13. How often is Barabbas preferred
to Jesus; self, the world, and the devil,

A. D. 30.

LUKE XXIII.

491

to the Saviour ! vers. 18, 25 ; Acts 3:14;
7 : 51, oL>.

14. How many, instead of followiiitj
the dictates of their conseieiioes, yield
t<i popular opinion and brinj,' ruin upon
themselves and others I vers. 14, '2'2, 23-
25.

15. IIow fickle are they who make
the popular current, instead of truth,
their principle of action, cryin? out at
one time, Hosanna to the Son of David !
and at another, Crucifv him! vers. 21,
23 ; eh. 19 : 38 ; Mark il : 19 ; Acts 14 :
11, 19.

16. " Popular furv grows more furious
the more it is complimented." — Hexky.
Vers. IS, 23.

17. Many who are actuated by con-
science to do riijht vacillate between it
and the popular will to their own de-
struction, vers. 24, 25.

18. The releivse of Barabbas illus-
trates the plan of salvation. The guilty
are set free, the innocent suflfers, vers,
24, 25 ; Rom. 3 : 26 ; 5 : 6-S.

19. We must follow Christ, bearing
his cross, if we would reign with him
and share his glorv, ver. 26 ; ch. 8 :
34-3S; Phil. 3 : 10,' 11; Heb. 13 : 13,
14.

20. The possession of a tender, sym-
pathetic nature that weeps over the
sufferings of Christ is no evidence in
itself of love for, and faith in, him, ver.
27.

21. How many pass the present in
security, without any apprehension of
future misery! vers. 28, 29.

22. Present prosperity may blind us
to the possibility of future adversitv,
ver. 29.

23. Those who will not seek refuge
in Christ from sin will in vain seek it
from "the mountains and the rocks"
when the great day of his wrath shall
come, ver. 30; Rev. 6 : 16, 17.

24. How fearful must be the suffer-
ings of those whom God shall judge for
their sins in eternitv ! ver. 31 ; Heb. 10 :
29.

25. Jesus was reckoned with trans-
gressors, so that "vre might be reckoned
innocent for his sake, vers. 32, 33 ; ch.
22 : 37 ; Isa. 53 : 12.

26. Jesus suffered the death of a
slave, in order that he miirht give us
true freedom, ver. 33 ; John 8 : 36 ; Gal.
5 : 1.

27. Jesus teaches us, both by precept

and example, to |>rav for our enemies,
ver. 34 ; ch. 6 : 2S ; Slatt. 5 : 44.

28. In Jesus on the cross, suspended
between heaven antl the earth, we be-
hold a mediator between God and man,
ver. 33 ; 1 Tim. 2 : 5.

29. Jesus was strippe<l of his gar-
ments, pointing to the spiritual naked-
ness of the race, ami to the white gar-
ments he has j)urchased to cover us,
ver. 33 ; Gen. 3 : 7, 10 ; Phil. 3:9; Rev.
3 : 18.

30. Jesus saved not himself, so that
he might save others, vers. 35-39; Rom.
5:6; 1 Cor. 15 : 3 ; 2 Cor. 5 : 15; 1
Thess. 5 : 10.

31. Adversity is not a proof of God's
displeasure, nor is a want of success
alwavs an indication of final failure,
vers.' 35, 36; Job 42 : 10; Ps. 3 : 2-4;
42 : 10, 11.

32. All classes, Jews, Gentiles, priests,
rulers, people, soldiers, and servants,
were turned against Jesus, in order
that he might be a Saviour to all, vers.
34-39; Gal. 3 : 28 ; 1 John 2:1,2.

33. The most painful sufferings may
harden, rather than soften, the heart,
ver. 39.

34. A true penitent will acknowledge
the justice of his condemnation, vers.
40, 41.

35. Repentance and faith are insepar-
able acts of the mind, ver. 42.

36. Salvation is possible in a dying
hour ; but how presumptuous and
dangerous it is to trifle with the soul's
affairs up to that time ! vers. 39, 43.

37. The salvation of the penitent
robber on the cross wonderfully illus-
trates the sovereignty and power of
divine grace, ver. 43.

38. Those who are united to Christ
by faith can never be separated from
him. The moment they are " absent
from the bodv " thev are " present with
the Lord," ver. 43 ; 2 Cor. 5 : 6, 8 ; Phil.
1 : 23.

39. The genuineness of conversion is
not to be suspected because it takes
place suddenly, ver. 43.

40. The darkness around the suffering
and dying Jesus should remind us of the
spiritual darkness of our world, and of
Christ, its true light, vers. 44, 45 ; John
8 : 12.

41. Christ in his death paid the ran-
som for sinners, made a full atonement
for sin, and was made a curse for us,

492

LUKE XXIV.

A. D. 30.

Visit of the disciples to the sepulchre. 'Mt. 28. i, 2; Mk.

XXIV. NOW 'upon the first day of the week, very l^]''^'^^^'"'^^-

ver. 46 ; Gal. 3:13; Heb. 9 : 6-15 ; 1
Pet. 3 : 18.

42. Inasmuch as the way into the
holiest of all has been opened through
the rent veil of the Redeemer's flesh,
let us draw near to God boldly and in
strong faith, ver. 45 ; Heb, 4 : 16 ; 9 :
12 ; 10 : 19-22.

43. In the death of Jesus we see evi-
dences of his divinity. The centurion
saw it. How much more should we,
with our greater evidences ! ver. 47 ;
Heb. 1 : 1-4.

44. In Joseph of Arimathsea we be-
hold a man of wealth devoting his prop-
erty to the Lord, vers. 50-53 ; 1 Kings
18 : 13 ; 1 Tim. 6 : 17-19.

45. God will at all times have a people
in the world, vers. 50-53 ; Rom. 9 : 27 ;
11 :5.

46. Jesus often has disciples who are
but little known, ver. 50 ; 1 Kings 19 :
18.

47. Let us be suitably affected with
the lifeless body of Jesus on the cross,
and accept of the glorious fruits of his
death, ver. 53 ; 2 Tim. 1 : 10 ; 1 Pet. 2 :
24.

48. God, who so wonderfully guard-
ed the body of Jesus, will in like man-
ner guard the dust of all them that
sleep in Jesus, vers. 50-53 ; 1 Thess. 4 :
14.

49. The Christian should not fear the
grave, since Jesus has been there before
him, ver. 53 ; 1 Cor. 15 : 56, 57.

50. How great the devotion of wo-
men, both at the cross and at the sep-
ulchre, in his sufferings and death as
well as in his life ! vers. 49, 55, 56 ; ch.
16 ;1.

CHAPTER XXIV.

In comparing Luke's account of the
resurrection with those of the other
evangelists, the same remarks are ap-
propriate which have been made by the
author on the parallel passages of Mat-
thew and Mark (Matt. 28 : 1 ; Mark 16 :
1 ) in the previous volumes of this series.
The differences of representation in the
several narratives, growing mainly out
of different selections of the multitudi-
nous facts connected with the marvellous

event, evince the independence of the
writers; and taken together with the
self-consistency and simplicity of each,
and the substantial agreement of all,
they strengthen our confidence in these
writers as truthful reporters. In study-
ing the Gospels side by side we find sev-
eral passages in which two of them
would seem to present incompatible ac-
counts of an occurrence; these, how-
ever, become all plain when a third
gives us some additional feature of the
scene in which now the former two per-
fectly harmonize. If here we had the
particular testimony of all the actors
in the exciting events of the first Lord's
Day morning, we have reason to believe
that almost every trace of discrepancy
would disappear. But the following
remarks of an eminent English scholar
well deserve consideration: "The ex-
istence of difficulties in brief records of
such a crisis is no more than a natural
consequence of its character. The
events of the first great Easter morn-
ing were evidently so rapid in their
sequence and so startling in their les-
sons that a complete history would
have been impossible. Even in ordi-
nary circumstances the effects produced
by the same outward phenomena and
the impressions which they convey to
different persons in moments of great
excitement are so various that we are
in some measure prepared for apparent
discrepancies in the recital of the facts
which accompanied what was the new
birth of believers no less than of the
Saviour." — Westcott, Introduction to
the Study of the Gospels, p. 327. Com-
pare author's Harmony, ^ 188-201.

Verses 1-11 are partly parallel to the
accounts given by the other evangelists.
The rest of the chapter is mostly pecu-
liar to Luke, he alone relating our
Lord's conversation with the two dis-
ciples on their way to Emraaus (13-
35), and with the apostles on his first
appearance among them (36-48), and
alone completing the account of our
Lord's ascension, 50-53.

1-11. The Women Visiting the
Tomb Leakn from Angels that
Jesus has Risen, and Carry the
News to the Apostles, Matt. 28 :

A. D. 30.

LUKE XXIV.

498

early in the mornincr, tlu\v came unto llio sciuilt'liro,
•briiiirinj:: the spices which they liad prepari'd, and •ch. 23. 5C.

2 certain ot/icrtt with them. And they found the stone

3 rolled away from the sepulchre. And they entered in,

4 and found not the body of the Lord Jesus. *And it
came to pjiss, as they were much ]>er]>lexed tliereabout,
"behold, two men stood by them in shinintr pirmenty.

6 And as they were afraid, and bowed down f/ieir faces
to the earth, they said unto them, Why seek ye the

•See parallel, Mt.

28. 5-7; Mk. IG.

6-7.
•Ge. 18. 2; John

20.12; Ac. 1.10.

1-10; Mark 16:1-11; John 20:1-
18.

1. \ow, more exactly, hut. This is
in close continuation of what we read
in ch. 23 : 56, that after pre])aring
spices (on Friday evening before the
Sabbath began) they had rested over
the Sabbath. Very early in the
morning, in the dim twilight it would
seem from a com[»arison of John 20 : 1
and Matt. 28 : 1, although it is very
likely that the visit was not terminated
until it was fully daylight, possibly
sunrise, Mark 16 ': 1. They came —
i. e., the women referred to (ch. 23 : 55)
and named, Mark 16 : 1, and v. 10 be-
low. Spices, such as were used in
preparing the dead body for burial.
They seem to have regarded the dispo-
sition which had been made of their
Lord's bodv on Fridav evening (ch. 23 :
32, 33 ; John 19 : 38-40) as only tem-
porary. Were they not indeed " slow
of heart, to believe " what he himself
had plainly spoken to his disciples,
since they supposed that any permanent
arrangement was needed for liis burial ?
And certain others with them.
A careful examination of the best manu-
scripts renders it highly probable that
these words are added by a later hand,
perhaps from ver. 10, and not to be re-
garded here as Luke's writing.

2. The stone, which served as a
door to the sepulchre. Matt. 27 : 60;
Mark 15 : 46. It was rolled to and fro,
and closed an entrance apparently in
the side of the rock-hewn chamber of
death.

3. And they entered in, not Mary
Magdalene, who is said (John 20 : 2) to
have run when she saw the stone rolled
away to tell Peter and John that their
Lord had been taken away out of the
tomb. And found not the body.
At what hour the Lord of life had as-
serted his power over death we are not

informed. Perhaps the earthquake
spoken of (Matt. 28 : 2) had been the
thrill of nature accompanying his burst-
ing of the bonds of the grave and
simultaneous with the angel's rolling
away the great stone. He needed not
that this should be done for hira, who
now came and went at pleasure, "the
doors having been shut," John 20 : 19.

4. Two men, angels in the form of
men. Matt. 28 : 2-5 ; Mark 16 : 5. Or
may they have been glorified men, like
Moses and Elijah, who appeared on the
mount of transfiguration, and according
to our Saviour's word that in the res-
urrection " they shall be like the an-
gels " ? At all" events, the latter pas-
sage, with the statement here, may
fairly aflford us some hint of the appear-
ance of the saint in glory. In shin>
ing garments, strictly', in lightning
garments, which gleamed as with the
brilliance of lightning. As to the num-
ber of the angels, Matthew, having
spoken (28 : 26) of the one who rolled
away the stone, continues to think of
him as the speaker in what follows;
Mark had apparently received the ac-
count in that tradition, while Luke and
John inform us that within the tomb,
at least, there were two that appeared.
At a crisis which so intensely interested
heaven it may be innocent to imagine
that multitudes again of " the heavenly
host " were busy about the scene of our
Lord's triumph, and taking part, some-
times one and sometimes another, in
the intercourse with his amazed dis-
ciples.

5. And as they were afraid, and
bowed down their faces to the
earth. The fear grew out of the
strangeness of their Saviour's removal,
together with the unearthly splendor
of the angelic visitants, before whom
they dropped their faces in reverence.
Why seek ye ? Their manner, doubt*

494

LUKE XXIV.

A. D. 30.

6 'living among the dead ? He is not here, but is risen :
y remember how he spake unto you when he was yet

7 in Galilee, 'saying, The Son of man must be deliv-
ered into the hands of sinful men, and be crucified,
and the third day rise again.

8, 9 And they remembered his words, *and returned
from the sepulchre, and told all these things unto the

10 eleven, and to all the rest. It was * Mary Magdalene,
and Joanna, and Mary the mother of James, and other
women that were with them, which told these things

11 unto the apostles. ''And their words seemed to them
as idle tales, and they believed them not.

«Rcv. 1.18.

Jch. 9. 22; Mt. 16.

21 ; 17. 23 ; Mk.

8. 31 ; 9. 31.
•ch. 18.31-33.

•Mt.28.8;Mk.l6.
10.

tch. 8. 2. 3.

«ver.
11;

25;
Ps.

Mt. 16.
126. 1.

less, and their words to each other,
showed the object of their coming.
The living, equivalent to a declara-
tion that Christ had revived and risen.
Among the dead. He had been laid
in a new tomb where there had been no
" dead ;" but this particular tomb was
thought of as representing " the grave "
in general, the home of the dead.

G. Remember how he spake
unto you, etc. See ch. 9 : 22; 18 : 31
flf. The angels had taken better account
of what the Saviour had said to them
than the disciples to whom he spoke.

7. Son of man. It has been no-
ticed as an interesting fact that Jesus
did not thus designate himself after his
resurrection. Compare ver. 26. Ste-
phen alone (Acts 7 : 56) used the ex-
pression once. Must be delivered.
The necessity lay in the divine plan of
human redemption, which involved the
death of Christ. Sinful men, mean-
ing the members of the Sanhedrim,
" the rulers of the Jews." Sinners they
were of singvilar criminality, although
what they did "with wicked hands"
was in piirsuance of " the determinate
counsel and foreknowledge of God,"
Acts 2 : 23.

8. And they remembered his
Avords. They doubtless also now for
the first time understood the significance
of language repeatedly uttered by
Christ, so plain to us that we can
hardly imagine prejudices and prepos-
sessions strong enough in their minds
to hinder the instant apprehension of
his meaning.

9. And returned from the sep-
ulchre. This they appear to have
done with trembling haste (Mark 16 :
8), but, as was natural, with mingled
emotions of great fear and great joy,

Matt. 28 : 8. And told all these
things unto the eleven. *'The
eleven " here means probably the " dis-
ciples;" at least we may conveniently
imagine that Peter and John had gone
to the tomb upon the report of Mary
Magdalene (John 20 : 2 ff.) just as these
women had left it, and had not yet re-
joined their brethren. Meanwhile, Mary
Magdalene, who remained after Petei
and John left the sepulchre, was re-
warded by an interview with the risen
Saviour (John 20 : 14 flf.), which she
had hastened to report, so that she
overtook the other women here men-
tioned, or came so soon after as to join
her communication with theirs. See
the next verse here, and compare Mark
16:10; John 28 : 18. The " all things "
would thus include Mary's account of
the appearance of the risen Jesus to
herself. And to all the rest, an in-
teresting glimpse of the indefinite num-
ber of persons in Jerusalem who were
interested in the crucified Nazarene.
Of them probably were the two disci-
ples mentioned below, ver. 13.

10. It was Mary Magdalene, etc.
— viz. that "told all these things." On
Joanna compare ch. 8 : 3. Mary the
mother of James, strictly, "James*
Mary," was the wife of one Alpheus
(compare Mark 3 : 18), who seems also
to have been called Cleophas or Clopas,
John 19 : 25. There should, according
to the now approved text, be a greater
pause after James, and then we should
proceed, leaving out the which : " and
the other women with them said these
things to the apostles." It would ap-
pear from Matt. 28 : 9 f. that a part of
the women who had been with these to
the tomb separated from them in return-
ing and met the Saviour on their way.

A. D. 30.

LUKE XXIV.

495

12 ^Tlien arose Potor, and ran unto the sopulchro ; and ''John 20. 3-7.
stooping down, he beheld the linen clothes laid by
themselves, and departed, wondering in himself at

that which was come to pass.

Appearances of Jesus to his dUciples after his resurrection.

13 • And, behold, two of them went that same day to ' M^^- ^6. 12, 13.
a village called Emmaus, which was from Jerusalem

11. And their words, includins;, as
we liave seen, the report of Christ's
being alive again. And they be-
lieved them not. The difficulty
with which they were persuaded of this
fundamental fact of Christianity — our
Lord's resurrection — shows us the more
clearly how impossible it was that they
could be deluded when at last the great-
est (foubter amoug them had been con-
Btrained to say, "My Lord aud my
God !»

12. Peter Visits the Tomb, Finds
Jesus gone, and Returns Home.
Recorded only by Luke, but referred to
by Paul in 1 Cor. 15 : 5. Then arose
Peter, and ran, etc. More exactly,
^^ But Peter (notwithstanding the gen-
eral unbelief) rising up ran," etc. This
statement should, in consistency with
that view of the harmony on which we
liave gone above (see particularly note
on ver. 9), have come in earlier, parallel
to John 20 : 6 fl". It was probably the
appearance of its being out of place
here which caused its omission from
some of the early manuscripts and ver-
sions. Departed, Avondering in
himself. Rather, "departed to his
home." At that which had come
to pass, not yet fully ■eonviuced, as
would seem, that our Lord had arisen,
yet wondering how the body could have
beeu removed while the cloths in which
it had beeu wrapped still lay in the
tomb.

13-35. Jesus appears to Two Dis-
ciples ON their Way to Emmaus
AND Travels with them thither.
Recorded onlv by Luke.

13. Two of them— I. e., of "the
others" (ver. 9), not apostles, ver. 33.
The name of one is mentioned (ver. 18)
as Cleopas ; the other is entirely un-
known. Went, "were journeying."
£mmaus. A place of this name, and
apparently the same place, is men-
tioned by Josephus {Jewish Wars, vii.
6. 6) as then existing, but it has not

beeu positively identified in modern
limes. Rev. l)r. H. C. Fish, in his
Bible Lands Illustrated, gives reasons
for su])posing that the Emmaus of Luke
was about Solomon's Pools, the valley
of Etham, modern Urtas, a short dis-
tance south of Bethlehem. "In leav-
ing Bethlehem (after passing through
an olive orchard) we rode most of the
way along the old aqueduct (bursting
at different places witli life-giving wa-
ters) which Solomon built for carrying
water to Jerusalem. This and adjacent
springs made all the country excep-
tionally fruitful. . . . Josephus no doubt
alludes to these pools and to the other
improvements which formerly existed
in their neighborhood in saying : ' There
was a certain place about fifty furlongs
distant from Jerusalem, which is called
Etham. Very pleasant it is in gardens,
and abounding in rivulets of water.
Thither did he (Solomon) use to go out
in the morning, sitting on high in his
chariot.' The distance of these pools
from Jerusalem answers very well to
this description, and this spot satisfies
its conditions. ... I have almost no
doubt that this spot is the lost Emmaus
of Luke's Gospel, xxiv. 13-33. The
Arabs have given to the place the name
El-Hammour (the hath), which is ex-
actly the word Emmaus in Greek ; and
the distance from Jerusalem is just
about that spoken of by Luke as trav-
elled by the disciples on the afternoon
of the resurrection day — ' threescore fur-
longs,' about seven miles. The disciples
returned to Jerusalem that night, and the
walk out and back could easily be made
in a few hours. Mr. Meshullara, a Chris-
tian Jew, who has lived here over thirty
years, believes it to be the true Emmaus.
. . . Dr. Bonar (Andrew A.), among oth-
ers, is satisfied that this is the Emmaus
of Josephus and the Emmaus of Luke,
to which the two disciples were retiring
a little way out of Jerusalem when Je-
sus overtook them. Is it not an inter-

496

LUKE XXIV.

A. D. 30.

14 about threescore furlongs. And 'they talked together

15 of all these things which had happened. And it came
to pass, that while they communed together and rea-
soned, K Jesus himself drew near, and went with them.

16 But ^ their eyes were holden that they should not know
him.

17 And he said unto them. What manner of commu-
nications are these that ye have one to another, as ye

18 walk, 'and are sad? And the one of them, ''whose
name was Cleopas, answering, said unto him. Art thou
only a stranger in Jerusalem, and hast not known the
things which are come to pass there in these days ?

19 And he said unto them. What things? And they
said unto him, Concerning Jesus of Nazareth, ^ which
was a prophet ^ mighty in deed and word before God

20 and all the people : " and how the chief priests and
our rulers delivered him to be condemned to death,

21 and have crucified him. But we trusted ° that it had

'ch. 6. 45; Deu. 6.
7 ; Mai. 3. 16 ; 1
Thes. 5. 11.

«ver.36;Mt.l8.20.

•> ver. 31 ; John 20.
14; 21.4.

I John 16.22.
k John 19. 25.

ich. 7. 16; Mt. 21.

11; Johns. 2; 4.

19 ; 6. 14 ; Ac. 2.

22.
•n Ac, 7. 22.
"ch. 23.1; Ac. 13.

27, 28.
och. 1. 68; 2. 38;

Ac. 1. 6.

esting thought that Jesus, upon his sec-
ond birth (Ps. 2 : 7), should have been
going to Bethlehem, where he was
born?" — Bible Lands Illustrated, pp.
371-377.

Threescore furlongs, or stadia,
something less than seven miles.

14. And they (on their part, in
slight antithesis to Jesus in next verse)
talked (were conversing) together,
etc. " Out of the abundance of the
heart the mouth speaketh."

15. They communed together
{conversed, as in preceding verse) and
reasoned (argued the question), Je-
sus himself (the very subject of their
discussions) drew near and went
(travelled, or made the journey) with
them.

16. Their eyes were holden.
They were so aifected that their eyes
did not perform their natural function.
The release from this impediment is in-
timated in ver. 31: "their eyes were
opened." Know^, recognize. Mark,
indeed, tells us (ch. 16 : 12) that he ap-
peared to them *'in another form."
Oh how changed from that in which
they had seen him writhing on the
cross or pale in death ! But the lan-
guage here plainly implies that there
was a preternatural obstruction in them
to the recognition of their Lord.

17. What manner of communi-
cations, literally, what words, are
these that ye have one to an-
other, which ye exchange with, literal-

ly, throw hack and forth to each other^
as ye walk, and are sad, of gloomy
look. The throwing words back and
forth is but a description of their " rea-
soning," argument, or friendly dispute
in ver. 15. Their melancholy looks
and argumentative discussion were what
one coming up might naturally notice
first.

18. And the one of them, proper-
ly, and one. Cleopas, not the same
name as Cleophas, in the Greek Clopas
(John 19 : 25), nor designating the same
person. Art thou only a stranger
in Jerusalem, rather, art thou alone
a stranger in Jerusalem, tarrying tran-
siently, so as to be ignorant of what
every other one has heard all about?
The " alone " must be understood as
applying to the following clause also,
and knewest not.

19. What things? Jesus would
draw from them a statement of the
feeling which he knew perfectly well,
as if he delighted to hear it from their
lips. So had he proceeded with Mary,
John 20 : 15-17. Who was, literally,
became, "turned out," a prophet
mighty in deed and word, per-
forming miracles, and speaking a?
never man spake, before God and
all the people, commending himself
as such a prophet to the judgment of
God and of men.

20. Delivered him, namely, to the
Roman power. And crucified him.
What they caused to be done they did.

A. D. 30.

LUKE XXIV

497

been he which should liave redcomed Israel. And
p beside all this, to-day is the third day since these

22 things were done. Yea, and '^certain women also of
our eonipaiiy made us astonished, which were early

23 at the sepuU'hre: and when they iound not his
body, they came, sayiiiir, that they had also seen a

24 vision of angels, which said that he w:ls alive. And
'certain of them which were with us went to the sep-
ulchre, and found it even so as the women had said :
but him they saw n3t.

25 Then he said unto them, O fools, and 'slow of heart

26 to believe all that the ])rophets have spoken : * ought
not Christ to have suffered these things, and to enter

27 into his glory? "And beginning at ''Moses and ^all
the prophets, he expounded unto them in all the
Scriptures the things concerning himself.

28 And they drew nigh unto the village, whither they

Pch. 9. 22.

q ver. 9, 10 ; Mt. 28.

8; Mk. in. 10;

John 20. IM.
' v«>r.rj;.lohu20. 3.
•Mt. H. 2fi.
♦vor.4G; ch.22. 37;

Ac. 17. H , Ih'b.

2. 9,10; 1 Pet.1.11.
u VCT. 45.
x(Je. 3. 15; 22. 18;

26. 4; 49. 10;

Num. 21. 6-9 ;

Deu. 18. 15,18,19.
J Ps. Irt. 9, 10 ; 22. ;

i:«. 11 ; Is. 7. 14;

9.6,7; 40. 10, 11 ;

50. 6 ; 53 ; Jer. 23.

5, 6 ; 33. 14, 15 ;

Eze. 34. 23 ; 37.

25; Dan. 9. 24-26;

Mic. 5. 2-1; 7.

20; Zee. 9. 9; 13.

7; Mai. 3.1-3; 4. 2.

21. But we trusted, we, however,
we oil ovir i)art, were hoping. That it
had been he which should, that
he (ein])luitic) was the one who wa^ to
redeem Israel, in that mistaken
sense of a national deliverance and
worldly religious exaltation which is
indicated, Matt. 20 : 20-28; Acts 1 : 6.
And beside all this — i.e., his having
been delivered up and crucified. The
third day. Not as though they were
expecting his resurrection on that day,
but that so long a time had passed
without any relief to their anxieties.

22. Yea, and, but also, as if this
thought again had awakened some
hope. Certain women, the company
spoken of in ver. 9, before Mary Magda-
lene had come in. The mark between
this and the next verse should be no
more than a semicolon, since it was the
word which the women brought which
*' astonished " them.

23. Which said that he was alive,
properly, who say that he is alive.

24. Certain of them Avhich were
with us, meaning, probably, Peter (ver.
12) and John, John 20 : 3. Even so as
the ^vomen had said, namely, that
the tomb was empty, or did they also
see the vision of angels and not mention
it among the many marvels of that
morning? But him they saw not,
as they perhaps hoped they should,
after the w^ord from the angels.

25. Then he, he himself, he on his
part, said. Fools, void of under-
standing, iutellectually defici 'nt, slow

of heart, lacking susceptibility of the
spiritual affections. To believe all
that the prophets have spoken,

with emphasis on " all." They could
easily believe what had been predicted
of his power and glory, but not what of
his humiliation, sufterings, and death.

26. Ought not Christ, the Christ,
to have suffered — i. e., teas it not
necessary, in order to his fulfilling the
prophecies concerning him. These
things, which he has suffered, and
which now fill you with despair. And
to enter into his glory? Were not
both necessary, the former as well as
the latter, and the latter in consequence
of the former? Compare 1 Pet. 1 : 11 :
" The sufferings of Christ and the glory
that should follow." *' To enter into
his glory " was to ascend the throne of
his spiritual and heavenly dominion,
which involved the idea of his rising
again from the dead.

27. And beginning at Moses, etc.
— that is, beginning with Moses, and
having shown how his writings bore on
the subject, repeating the process with
the prophets in succession. In all the
Scriptures, including the Psalms and
other poetical books. What a discourse
must that have been from such a
preacher, at such a time, on such a
text ! Who would not wish to know
precisely what the passages were in the
various Old Testament books which
the Saviour most dwelt upon as relating
to himself?

2S. And he made as though he

498

LUKE XXIV.

A. D. 30.

31
82

went : and ^he made as though he would have gone
further. But *they constrained him, saying, Abide
with us : for it is toward evening, and the day is far
spent. And he went in to tarry with them.

And it came to pass, as he sat at meat with them,
**he took bread, and blessed it, and brake, and gave
to them. And "their eyes were opened, and they
knew him ; and he vanished*^ out of their sight. And
they said one to another, * Did not our heart burn
within us, while he talked with us by the way, and
while he opened to us the Scriptures ?

» Ge. 32. 26 ; 42

Mk. 6. 48.
• Ge. 19. 3 ; Ac. 16

15.

b Mt. 14. 19.
0 ver. 16.
*See ch. 4.

30;

John 8. 59.
• Ps. 39. 3 ; Pro. 27.
9; Jer. 20. 9;
Heb. 4. 12.

would have gone further, acted as
if he were going further. He simply
carried on the part, which he had as-
sumed, of a chance fellow-traveller, and
would go on unless they invited him to
tarry, which he doubtless knew they
would. God acts generally with his
people on the plan that his benefits are
of more use to them if they first earnestly
ask for them.

29. But (properly, and) they con-
strained him, etc. The copulative
conjunction implies that the appearance
of his being about to go further natural-
ly led to their urging him to remain
with them. The emphasis is on abide
Avith us, as if the whole were thus ex-
pressed; and they urgently said, Re-
main with us. It is not indicated
whether one or both of them lived
there, although it seems probable that
this was the case. Toward evening,
to be understood consistently with the
statement in ver. 33. The day is far
spent, declines. They plied him with
such arguments as might be effectual
with a wayworn fellow-man ; but what
really moved Christ, we may be assured,
was that they so earnestly desired his
company. This prevailed, and he
went in to tarry (abide, as before)
with them.

30. As he sat at meat with them,
literally, reclined with them, at the
beginning of the meal. He took
bread, properly, the bread, and
blessed it, and brake, and gave
(was giving) to them. Our Saviour
seems to have assumed the place of
housefather with them as he had been
wont to do with his disciples, and ac-
cording to a Jewish precept which said,
" When they eat together, they are
bound to give thanks," he gave God
praise for his gifts. That we are not to

suppose a proper "eucharist" here is
probable from the fact that the giving
of thanks seems to have been at the
time of reclining, and that it was the
bread for the meal, not any particular
portion, which he blessed.

31. And their eyes were opened,
and they knew him. This implies
that they were the subjects of a special
divine operation, the reverse of that by
which their eyes " were holden " (ver.
16) ; but as even our Lord's extraordinary
actions often had preparations and ac-
companiments which naturally suited
with them, so here the singular fact of
his taking the mastership of the table,
perhaps something familiar in the man-
ner of his blessing and distributing their
food, and a more searching scrutiny of
his looks, may have contributed to their
recognition of the Lord. And he
vanished out of their sight. The
form of the original expression favors
the opinion that he disappeared in an
extraordinary manner, as he seems to
have entered the room that evening
where the disciples were assembled,
"the doors having been shut," John
20 : 19.

32. Did not our heart burn,
literally, was not our heart burning,
etc., within us ? This was the experi-
mental proof and confirmation to them
that it was Jesus who had been with
them. By a figure natural to all lan-
guages, excitement, activity, tenderness
of the feelings, is called warmth. When
this reaches a high degree, the heart is
said to burn. Compare Ps. 39 : 3 ; Jer.
20 : 9. And while he opened. Omit
the and according to high authority,
the opening the Scriptures and the
talking to them being represented as
the same thing.

33. And they rose up the same

A. D. 30.

LUKE XXIV.

499

83 And they rose up the same hour, and rotiirnod to
JerusakMn, and found the eleven gathered together,

34 and them that were with them, saying, The Lord is

35 risen indeed, and Hiath appeared to Simon. And 'iCor. 15. 5.
tliey toKi what tilings were done in the way, and how

he was known t)f them in breaking of bread.

•And as they thus spake, Jesus himself stood in the '^j'^- ^^- \^}^'\
idst of them, and saith unto them, Peace be unto i cor. iks. ' '

37 you. But they were terrified and afi'righted, and sup-

38 ix)sed that they had seen ^ a spirit. And he said unto ^ ^^- ^2. 15.
them, Why are ye troubled? and why do thoughts

39 arise in your hearts ? Behold my hands and my feet,

hour, and returned to Jerusalem.

Iin})atient to share their hajjpy kiiow-
ledu'e with their brethren, they must
probably have left their meal unfin-
ished, and hastily retraced the seven
miles that they might find the eleven
before they had retired for the night
Bengel appositely observes : " They do
not now fear the journey in the night,
from which they had before dissuadeci
their unknown companion." And
found the eleven gathered to-
gether. Christian meetings, prompted
by community of faith and sentiment,
had already begun ; "the first day of
the week " was already turning to that
blessed character and use in which it
was to stand to the end of the world.
Where the place of gathering was it is
vain to ask, although the two disciples
seem to have kuown whither to direct
their steps.

34. Those disciples were met with the
verv messasre which they had hastened
to bring; for we must understand the
saying and what follows as referring
to the eleven. The Lord is risen
indeed, really rose, and hath ap-
peared to Simon, and appeared to
ISiinoii. The form of expression throws
the visions of Jesus back into the ear-
lier part of the day. The appearance
to Peter is probably that mentioned by
Paul, Luke's instructor and companion
(1 Cor. 15 : 5), and had taken place
subsequently to what is related, ver.
12.

35. And they, the two disciples, in
their turn, told, etc. In breaking
of bread, literally, in the breaking of
the bread.

36-49. Jesus Appears in the
Midst of the Apostles, Instructs
them, and gives them his final

Charge, Mark 16 : 14; John 20 : 19-
25 ; 1 Cor. 15 : 5.

36. As they thus spake, while
they were saying these things, Jesus
himself stood in the midst of
them. Luke ap])ears to have intended
to intimate the same miraculous sud-
denness of our Saviour's appearance
which John (20 : 19) expressly declares
in speaking of the same event. It is
not said that he came into the midst,
but that he stood in the midst of them.
AVliile they were talking about him,
there he was. As if to reassure them
by the familiar tones of his voice, he
utters the usual salutation, now likely
to recall his farewell blessing (John 14 :
27), Peace be unto you.

37. Terrified, cowering. The very
manner of his appearance filled them
with awe, which for the moment al-
most swallowed up their joy, and made
them recoil from his presence. Evi-
dently much unbelief had remained in
the hearts of those who had only heard
reports of his having risen. His being
suddenly found with them while they
were discussing the word about his
having just been seen a number of
miles away, at the first blush rather
disconcerted than convinced them.
They supposed that they had
seen a spirit, rather, that they then
beheld a spirit. They evidently shared
the popular belief in ghosts. Compare
Matt. 14 : 26.

38. Why do thoughts arise, etc.?
Thoughts here are doubts or hesitations
as to whether it was really Christ or
not.

39. Behold my hands and my
feet. Surely those cruel marks could
leave no doubt that he was indeed the
one who hung upon the cross two days

500

LUKE XXIV.

A. D. 30.

that it is I myself: 'handle me, and see ; for '^a spirit

40 hath not flesh and bones, as ye see me have. And
when he had thus spoken, he showed them his hands

41 and his feet. And while they yet believed not 'for
joy, and wondered, he said unto them, ""Have ye here

42 any meat? " And they gave him a piece of a broiled

43 fish, and of an honeycomb. *> And he took it, and did
eat before them.

44 And he said unto them, p These are the words which
I spake unto you, while I was yet with you, "Jthat all
things must be fulfilled, which were written ""in the
law of Moses, and in the prophets, and in the psalms,

45 concerning me. Then ^opened he their understand-

« .John 20. 20, 27.
kl Thes. 5. 23;
Heb. 12. 9.

1 Ge. 45. 26.
"John 21.5.
"John 21.9, 13.
» Ac. 10. 41.

P ver. 6.

<i Ac. 3. 18.

'ver. 26; Le. 16..3,

5-16; Ps.2.22; 110;

118. 22, 23; Hos.

3. 5 ; Hag. 2. 7.
• Ac. 16. 14,

before. A look would be enough to
show that this was he himself. But
lest they should still imagine that he
was Jesus only in a spiritual phantasm,
his condescending kindness goes further
and calls on them to do what he had
not allowed to Mary. Handle me,
and see, get the evidence which you
desire of my substantial reality. For
a spirit hath not, etc. The very
idea of a spectre or ghost has always
been that it was merely an unreal sem-
blance of flesh and blood, too ethereal
to affect any of the senses except sight.

40. As he had already called on them
to see hands and feet in the preceding
verse, this verse must probably import
that, as he did afterward to Thomas, he
offered his scarred members for particu-
lar scrutiny, by handling even, to con-
quer their incredulity.

41. And while they yet believed
not for joy, and wondered. Their
state seems to have been one of joyful
amazement at the presence of their
Lord, which they could no longer ques-
tion, while yet they felt that it was
" too good to be true," that there must
be some unreality, some illusion, in it.
To remove this last hesitation Jesus
lovingly condescended to give them one
more practical lesson by eating with
them. Have ye here any meat?
Properly, anything to eat f

42. And they gave him a piece
of a broiled fish, and of an hon-
eycomb. The original even specifies
that the honeycomb was of the kind
made by bees. These were probably
the remnants of the disciples' frugal
evening meal.

43. And he took it, the food, and
did eat before them. The act was

well suited to remove the last remain-
ing shade of doubt that this was sub-
stantially their risen Lord, and seems
to hav-e had the intended effect.

44. What follows, to the end of ver.
49, seems to have been a part of this
interview. After eating, he said unto
them. These are the words — i.e.
in these events you have the fulfilment
of the words. While I was yet with
you, a natural yet striking and pro-
found note of the difference between the
ended term of his humiliation and the
glorified state in whose vestibule he
now. stood. Those words purported
that all things must be fulfilled,
etc. Law ... prophets .. .psalms,
in accordance with the customary Jew-
ish division of the Old Testament into
the law (Pentateuch), the prophets,
meaning what are now generally called
the prophets (except Daniel), and the
historical books (except Ruth) as far as
the end of Second Kings, and the writ-
ings, including all the other books of our
canonical Scriptures. The most highly
prized of these " writings " was the
book of Psalms, which sometimes, as
here, stood for them all, and is with
great propriety named now because it
is of their prophetical and typical sig-
nificance only that our Saviour now
thinks. This is proved by the words,
which Avere written . . . concern-
ing me.

45. Then opened he their un-
derstanding. How? Who may ex-
plain the divine skill in enlightening
that darkness of understanding and
quickening that torpor of faith (ver. 25)
which had hindered their reception of
the truth? Did he patiently explain
away their prejudices ia detail, or by b^

A. D. 30.

LUKE XXIV.

601

4(> inp, that they might understand the Scrinturcs. And
said unto thoni, * Thus it is written, and thus it be-
hooved Christ to sntVer, and to rise from the dea<l

47 the third day : and that n-pentanee and " remission
of sins should be preaehed in his name 'among all

48 nations, ^beginning at Jerusalem. And *ye are wit-

49 nesses of these things. 'And, behold, I send the
promise of my Father upon you. But tarry ye in the
city of Jerusalem, until ye be endued with power from
on high.

Our Lord's ascension.

50 And he led them out ^ as far as to Bethany, and he

« ver. 26. 27

• Ac. 13. 3S, 39.

« Ge. 12. 3 ; Is. 49.

6.22; Jer.31.34;

Hos. 2. 23; Mic.

4. 2; Mk. ir.. 1.5.
ySt-e Mt. 10. 5, C;

Ac. 3. -26 ; 13. 46.

• Ac. 1. 8, 22.
•ls.44.3,4;Ac.l.4.

*>nt. 16.
1. 9, 12.

19; Ac.

sudden flash of illustration upon some
central utterance of prophecy, send
clearness and i>ersuasion through the
system of their thoutrhts?
' 4o. 47. Thus it is written, and
thus it behooved Christ to suffer,
etc. The revised text requires us to
road: Thu^ it is icriti^n that the Christ
shonid sujf'er, and rise, etc., and that re-
peut^tnce and remissioii. etc. Repent-
ance, a change of mind, of views, feel-
inu's, purjxises, in regard to God's claims
and invitations in Christ such as to fit
men who are sinners for membership in
the kingdom of Goil. See notes on Matt.
3 : 2-6" Remission, forgiveness,
release from the penalty of sins. Be
preached, be proclaimed, publicly an-
nounced as obtainable. In his name.
Strictly, upon his name, on the ground
of his agency in making forgiveness pos-
sible, and of his authority as the Medi-
ator of the new covenant. Beginning
at (or from) Jerusalem, as Christ
himself had done (John 2 : 13 ff.j, and
as was intrinsically right in the econ-
omy of redemption, Acts 13 : 4o; Eom.
1 : 16 ; 2:9. And ye are Avitnesses
of these things. "These things"
must naturally include all which has
just been named as written concerning
the Christ; the fulfilment of all this
tliey are to testify, but especially, as
the subsequent history shows, the great
central fact about which all the rest
cluster — the resurrection of Jesus from
the dead. See Acts 1 : 8, 22; 2 : 32;
3 : 15 ; 5 : 32, etc. To bear witness of
these things was thus the characteristic
function of the apostles, and is the
duty of all Christians so far as they
were rej resented by those disciples.

49. The promise, what was prom-
ised, of my Father — i. e. the marvel-
lous influence of the Holv Spirit. Com-
pare Acts 1 : 4 : 2 : 1-4, '33 ; Joel 4 : 1
fl". ; also 20 ; 44 : 1 ff". ; Ezek. 36 : 27 ;
39 : 29. Special emphasis rests on the
I in this sentence — / the risen One.
Tarry ye. Literally, sit ye, not mere-
ly " stay," but '' keep still." " make no
attempt at the work." In Jerusalem,
that they may be ready for the bestow-
ment of the Holy Siurit, which would
take place here. That this direction
was not incompatible with their going
into Galilee at Christ's command (Matt.
28 : 10, 16) is evident from ver. 50 of
this chapter. Until ye be endued.
The last word means be clothed, " have
put on," a common figure to repre-sent
" being put in possession of." Compare
Rom. 13 : 14 ; Gal. 3 : 27 ; Eph. 4 : 24 ;
Col. 3 : 12. With power. This means
not directly the Holy Spirit, but the
moral power — clearness of view, confi-
dence, skill, earnestness — which would
result from his operation. Compare ch.
1 : 35. From on high, the heavenly
height to which Christ will have gone,
Act^ 2 : 33 ; Eph. 4 : 8.

50-53. The Ascension, Mark 16 :
19, 20; Acts 1 : 9-12. Luke here and
in the Acts relates fully what Mark re-
cords briefly,

50. Luke takes no account of the
forty days through which, as he him-
self* shows (Acts 1 : 3), the risen Jesus
used to meet his disciples and speak to
them of the kingdom of God. And
he led them out (of the city) as fai
as to Bethany, not merely, therefore,
as would seem, to the summit of the
ridge of Olivet, but down somewhat on

502

LUKE XXIV.

A. D. 30.

51 lifted up his hands, and blessed them. ''And it came
to pass, wliile lie blessed them, he was parted from

52 them and carried uj) into licaven. "^And they wor-
shipped him, and returned to Jerusalem with great

53 joy. And were continually ''in the temple, praising
and blessing God. ^Amen.

•'2 Ki. 2. 11; John
20.17; Eph.4.8;
Heb. 1. 3.

d Mt. 28. 9, 17.

• Ac. 2. 46, 47 ; 5.

42.
'Mt. 6. 13.

the eastern slope. And he lifted up
his hands, etc. Compare Lev. 9 : 22 :
" And Aaron lifted up liis hands toward
the people and blessed them." The
"lifting up the hands toward" in the
ease of a company was, like the laying
on of hands where one person was in-
tended, a sign of the direction of the
pious wish which was expressed. The
" blessing " was of the nature of a
prayer for their welfare.

51. While he blessed them, even
in the midst of his prayer for them,
he was parted, better, actively he
parted, from them, and, a})parently
by a subsequent movement, after he
was separated a short distance from
them, was carried up into heaven.

52. And they, now left alone by
their Lord, worshipped him. Either
they bowed down and offered prayer
and praise to him before he had disap-
peared from view, or, more probably,
after he had ceased to be visible, they
paid to the ascended Saviour the first
act of worship in that series which
should be continued thenceforth on
earth and in heaven for ever and ever.
With great joy. Their sense of per-
sonal loss was swallowed up in the over-
whelming conviction of the blessedness
and glory of their Lord. This involved
also the guarantee of their own par-
ticipation in the same glory, John 14 : 3,
19. They might now experience the
truth of what he had recently so
strangely spoken : '* If ye loved me ye
would rejoice because I said unto you,
I go to my Father," John 14 : 28.

53. And were continually in the
temple. They did not think of them-
selves )'et, nor even for some time after
the day of Pentecost, as other than Jews,
peculiarly favored, indeed, and already
belonging to that kingdom of the Mes-
siah into which they still hoped that
their w'hole nation would be brought.
Continually — i. e., as an old com-
mentator remarked, " at all the seasons
of assembly when it was allowed them
to be there." Perfectly consistent, there-

fore, with Acts 1 : 13, and not implying
that Acts 2 : 44, or even 2 : 1, must refer
to the temple.

Remarks

1. The Christian observance of Sun-
day was well begun by an early rising
of the loving women whose hearts were
intent on service to Christ, ver. 1.

2. The most formidable obstacles
•which oppose the fulfilment of God's
plans vanish as if of their own accord
when his time arrives, ver. 1. Compare
Matt. 27 : 60, 66 ; Mark 16 : 2, 3.

3. The absence of Christ's body from
the tomb, at which they were now so
much surprised and grieved, was after-
ward seen to be essential to the very
foundation of Christian hope, the very
soul of the gospel message, ver. 3.
Compare Acts 2 : 24, 32 ff.

4. What the believer looks upon as a
great disappointment and loss, even the
withdrawal of his Saviour, often proves
the very means of a more happy ful-
filment of his desires, vers. 2, 3. Com-
pare John 20 : 2, 13, 16.

5. From the glorious appearance of
angels whenever we are allowed a
glimpse of them in Scripture, we may
form some idea of the future splendor
of the saint after hearing the Savioui
say that " in the resurrection they ar€
as (Luke, equal to) the angels of God ii
heaven," ver. 4. Compare Matt. 22
30 ; Luke 20 : 36.

6. Many, while hanging over th<
cofiin or lingering aboutthe tomb, thin!
of their deceased friends, even Chris
tians, as among the dead, when reall]
those friends are not there, but are no\rj
for the first time tnaly alive, ver. 5.|
Compare Rev. 7 : 15 ; 21 : 4.

7. From how many mistakes wouh
Christ's disciples be kept if they re-]
membered words spoken by him pre
cisely suited to their case ! vers. 6, 7.

8. When we consider the failure of j
these disciples to receive the testimonyj

A.D.30.

LUKE XXIV.

503

of ancfols in reii^anl to a fact of wliich
tlu'v uovf roiueinhertMl tln'ir I.ord liad
plainly spoken to tluMn, we may well
snsneet onrselves, and may bo patient
witli the jnejudiees whicli keep even
good men from believing the nuiuifctit
truth of God, ver. 11.

9. The same lesson is powerfully con-
firmed when we see that even l*eter,
with the added testimony of his own
eyes, was not yet raised above perplex-
ity and doubt, ver. 12.

10. Those who carry thous^lits of Je-
sus with them on their journeys may
find him near t<^) them even there. The
open field may become the scene of
sweetest and most profitable communion
with heaven, vers. 13, 14, 15. Compare
Gen. 28 : 10-17.

11. It well becomes the disciples of
Christ, when they are together, to t^ilk
of his death and resurrection ; thus
they may improve one another's know-
ledge, refresh one another's memory, and
stir up one another's devout attections,
ver. 14.

12. Jesus is sure to be near those who
are earnestly concerned about his in-
terests. In the dark times of the New
as of the Old Testament, the Lord
hearkens and hears the saints that
speak often one to another, ver. 15.
Compare Mai. 3 : 16.

13. The disciple may often have the
Saviour nearest to his side when he
does not recognize the divine presence,
but most laments his separation from
the Lord, ver. 16.

14. God is wont to draw out from
the needy soul a statement of its trou-
bles and its wants, in order to [)repare it
more distinctly for the supply which he
is ready to bestow, vers. 17-19 ; Ezek.
36 : 37.

15. That the whole population of a
large and crowded city were occupied
for days with the fate of our Lord, a
proof to us of the trustworthiness of
the accounts which come to us unre-
futed out of that ordeal, vers. 17, 18.

16. Priests and rulers, who ought to
represent God on the earth, have not
unfrequently been the most mischievous
enemies of him and his cause, not least
so when they were professedly most de-
voted to his service, ver. 20.

17. Hope in God, when most sorely
disappointed, is sometimes most near to
being fulfilled, ver. 21.

18. To believe alt which is revealed
in Scripture is essential to our projtcr
eilification, ver. 25.

19. ISullering, glory, toil, rest, humil-
iation, exaltation, the cross, the crown, —
this, which was the necessary order for
the lledeemer, is so also, on dilfcrent
grounds, for his redeemed, ver. 26. Com-
pare Phil. 2:5-9; Rom. 8 : 17 ; llev.
3 : 21.

20. ITow full is the whole Scripture
of light and comfort if only we have a
present Christ to interpret its pages
for us ! ver. 27.

21. Jesus is easily prevailed upon to
grant blessings which the outward
course of his providence would not lead
us to expect, vers. 28, 29.

22. We may reason with our Saviour
in prayer, and ply him with arguments
which would naturally move a wise,
good, kind man, ver. 29. Compare Gen.
18 : 23 If.

23. "Constraining" importunity in
prayer secures the Saviour's abiding
presence, ver. 29. Compare Luke 18 :
1 fF.

24. How blessed the privilege of
having Christ with us at the table, to
converse there of Christ and with
Christ, and so turn an ordinary meal
into a Lord's Supper! ver. 30. Compare
Pvcv. 3 : 20.

25. How transient in this world of
temptation, toil, and change are apt to
be those glimpses of God which we
gain at some favored moments of life!
Then our eyes are opened, Christ is
with us, eternity is near, we see what is
invisible, and glory from on high gilds
everything; the next moment it is
nothing but dull earth around, with
haply a sweet and heart-warming
memory, in the strength of which we
go many days, vers. 30-32.

26. A* spiritual and practical unfold-
ing of the Scriptures is the Lord's way
of making the hearts of Christians to
burn with holy interest in his cause,
ver. 32. Compare Jer. 25 : 29.

27. Intercourse with Christ awakens
the desire to make him known to others,
especially to mourning disciples, vers.
33, 35.

28. Those who carry glad news con-
cerning Christ are sometimes strength-
ened and enriched by the testimony
of others ; he that watereth shall be
watered, ver. 34. Compare Pro v. 11 : 25.

504

LUKE XXIV.

A. D. 30.

29. The Saviour commonly manifests
hinist'lf and speaks peace to liis dis-
ei))U's when they are leathered together,
tliinkiiit? of him, sj)eakin.i^ of him,
tilled with desire to see him, ver. 36.
Comi)are Matt. 18 : 20.

30. W'lien Christ comes to us, his
ways are sometimes so unexpected and
strange that we fail to recognize him
and recoil from his presence, ver. 37.

31. Let us lay to heart anew the con-
descension and patience of our Saviour,
not that we may provoke his kindness,
but lest we despair on account of our
S)wn stupidity, vers. 38-43.

32. The agreement of prophecy and
fact in the circumstances of Christ's
death and resurrection is one of our
strong grounds of confidence in the
religion of the gospel, ver. 44.

33. Sometimes the Scriptures need to
be expounded, sometimes the mind
needs to be opened by the Spirit of
God, in order to a profitable under-
standing of the word of God, ver. 45.
Compare ver. 27 ; Acts 16 : 14.

34. " Thus it is written " ought to
bring an end to all doubt, the cordial
obedience of all the powers of the soul,
ver. 46.

35. Repentance, the turning of the

mind from sin, with desire and purpose
to live unto God, and the remission of
sins, are inseparably connected in the
plan of salvation. Neither can be with-
out the other, ver. 47.

36. How much has yet to be done, in
which all that love Jesus should be
heartily and constantly engaged, before
repentance and the remission of sins
shall have been proclaimed among all
the nations! ver. 47. Compare Matt.
28 : 19, 20.

37. Meanwhile, it is for all his dis-
ciples to remember that they are wit-
nesses, and to testify, as they have
power and opportunity, to the facts
concerning Christ, ver. 48. Compare
Mark 5 : 19; Acts 2 : 32; 22 : 15; 1
Pet. 5:1.

38. In entering upon each stage of
our great work we need to be clothed
with power from on high, which,
happily, we need not "tarry" for now
if only we supremely desire the bless-
ing, ver. 49.

39. Christ's last words to his disciples
were a blessing, which, being unfin-
ished as he rose, still streams down in
cheering, strengthening influence on
the faithful who are left behind, vers.
50, 51.

425

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Full text of "Notes on the Gospel of Luke, explanatory and practical. A popular commentary upon a critical basis, especially designed for pastors and Sunday- schools"

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